In Rationalist Pragmatism: A Framework for Moral Objectivism, Mitchell Silver draws from a wide array of philosophical fields to formulate a comprehensive theory of ethics. He argues that an understanding of justification rooted in pragmatism leads to practical principles that apply to all those we would recognize as persons. The account bears implications for the nature of selfhood, the freedom of the will, the meaning of moral terms, the power of moral principles to motivate, conceptions of truth, the nature of value, and the use and abuse of abstract moral theorizing. Rationalist Pragmatism develops its pragmatically informed morality in light of prominent ethical schools, as well as relevant topics in the philosophy of language, metaphysics, and epistemology, including the correspondence theory of truth, inferentialist semantics, motivational internalism, the source of value, and experimental philosophy. Finally, Silver explores concrete moral and political implications of his theory, demonstrating that metaethics can affect positions regarding the morality of personal relations; the treatment of animals; and political assessments of democracy, socialism, and nationalism. Silver maintains that our interest in truth-our rational nature as practical and theoretical beings-forms us as a community of mutually recognizing truth seekers.

In Rationalist Pragmatism: A Framework for Moral Objectivism, Mitchell Silver draws from a wide array of philosophical fields to formulate a comprehensive theory of ethics. He argues that an understanding of justification rooted in pragmatism leads to practical principles that apply to all those we would recognize as persons. The account bears implications for the nature of selfhood, the freedom of the will, the meaning of moral terms, the power of moral principles to motivate, conceptions of truth, the nature of value, and the use and abuse of abstract moral theorizing. Rationalist Pragmatism develops its pragmatically informed morality in light of prominent ethical schools, as well as relevant topics in the philosophy of language, metaphysics, and epistemology, including the correspondence theory of truth, inferentialist semantics, motivational internalism, the source of value, and experimental philosophy. Finally, Silver explores concrete moral and political implications of his theory, demonstrating that metaethics can affect positions regarding the morality of personal relations; the treatment of animals; and political assessments of democracy, socialism, and nationalism. Silver maintains that our interest in truth-our rational nature as practical and theoretical beings-forms us as a community of mutually recognizing truth seekers.

At least since the seventeenth century, the traditional God of Judaism, Christianity, and Islam has been under pressure to conform to the scientific worldview. Across the monotheistic traditions there has emerged a liberal conception of God compatible with a thoroughgoing naturalism. For many, this liberal new God is the only credible God. But is it a useful God? Does belief in so malleable a deity come from, or lead to, different political, moral, psychological, or aesthetic phenomena from atheism?A Plausible God evaluates the new God by analyzing the theology of three recent Jewish thinkers Mordechai Kaplan, Michael Lerner, and Arthur Greenand compares faith in the new God to disbelief in any gods. Mitchell Silver reveals what is at stake in the choice between naturalistic liberal theology and a nontheistic naturalism without gods. Silver poses the question: If it is to be either the new God or no God, what doeswhat shoulddetermine the choice? Although Jewish thinkers are used as the primary exemplars of new God theology, Silver explores developments in contemporary Christian thought, Eastern religious traditions, and New Age religion. A Plausible God constitutes a significant contribution to current discussions of the relationship between science and religion, as well as to discussions regarding the meaning of the idea of God itself in modern life.A wonderful piece of work. . . . Many wonderful passages, with very clear and original thoughts, excellently put.Daniel C. Dennett, author of Breaking the Spell: Religion as a Natural Phenomenon

At least since the seventeenth century, the traditional God of Judaism, Christianity, and Islam has been under pressure to conform to the scientific worldview. Across the monotheistic traditions there has emerged a liberal conception of God compatible with a thoroughgoing naturalism. For many, this liberal new God is the only credible God. But is it a useful God? Does belief in so malleable a deity come from, or lead to, different political, moral, psychological, or aesthetic phenomena from atheism?A Plausible God evaluates the new God by analyzing the theology of three recent Jewish thinkers Mordechai Kaplan, Michael Lerner, and Arthur Greenand compares faith in the new God to disbelief in any gods. Mitchell Silver reveals what is at stake in the choice between naturalistic liberal theology and a nontheistic naturalism without gods. Silver poses the question: If it is to be either the new God or no God, what doeswhat shoulddetermine the choice? Although Jewish thinkers are used as the primary exemplars of new God theology, Silver explores developments in contemporary Christian thought, Eastern religious traditions, and New Age religion. A Plausible God constitutes a significant contribution to current discussions of the relationship between science and religion, as well as to discussions regarding the meaning of the idea of God itself in modern life.A wonderful piece of work. . . . Many wonderful passages, with very clear and original thoughts, excellently put.Daniel C. Dennett, author of Breaking the Spell: Religion as a Natural Phenomenon

A compelling narrative of Jewish history from Biblical times to the present day. Written for young adults, it provides the historical basis for an exploration of Jewish identity rooted in Jewish cultural literacy and traditions of social justice.