Two 1895 Reviews Of Rudolf Steiner's Die Philosophie der Freiheit
p. 150 Die Philosophie der Freiheit. By Dr. Rudolf Steiner
DIE PHILOSOPHIE DER FREIHEIT. Grundzuge einer modernen Weltanschauung.
The essential characteristic of the present age the author finds in the evident striving of individual culture to make itself the centre of all the interests of life. To bear the stamp of validity, a thing must have its origin deep in the roots of individuality. This, in a certain form, is the gospel of the development from within outwards which Goethe championed. Between heredity, tradition, iron-clad custom, and the independent mind filled with new ideas, a constant battle is fought the battle of knowledge against belief. Man, however, must not bow to the new idea lest he be what he was before, but must make himself master of it. The ground or reason for the translation of an idea into actual reality by the agency of the individual man can be found only in the man himself. For an idea to become an act, a man must will its transformation. But such a volition can spring solely from man himself. Man is the ultimate mover of his acts; he is free. /IK/IK.
Source: The Philosophical Review, Vol. 4, No. 5 (Sep., 1895) pp. 573-574
Die Philosophie der Freiheit. Von DR. RUDOLF STEINER.
Freedom, the author asserts, is a fact that stares us in the face, and those who deny it do so through misunderstanding. It is obvious that an action is not free if the agent does not know why he does it, but how does the matter stand with reference to an action which is performed after the reasons for and against it have been considered? This involves an inquiry into the nature of Thought, for only when we know what Thought is can we tell what part it plays in human action. Thought is a principle which exists for itself, and from it arise Notions which are applied to the given element of experience. The latter element is the necessary consequence of individuality, and the function of Thought is to restore the unity of the Ego with the world which particularity has broken. Freedom can be understood by means of this analysis. In action, as in knowledge, there is a given element to which the mind adds conceptions of its own. Only, in this case, the given does not determine in any way the conceptions which the mind applies, and, as these conceptions constitute our motives to action, this means that our motives are not determined.
Monism is the doctrine that the world is given as a duality of subject and object, but becomes a unity through knowledge. Thought unites what sensation has separated. The distinction between subject and object is therefore not absolute and there is no thing-in-itself. Further, Monism means that experience cannot be transcended at all, and it therefore excludes the notions of End, World-Ruler, etc. All that exists is a multitude of particular persons and things forming somehow a unity. It is not made very clear why "Monism " should involve this, and no attempt is made to show how one can get at the notion of a multitude of individuals, if one is to keep entirely to experience on its phenomenal side. Yet the views thus assumed determine to a large extent the author's results. Since Monism excludes everything beyond experience, man's being is not dependent on any first principle or ground of all existence. He is therefore thrown upon himself; makes his own ends; and determines his own actions. " Monism," in short, necessarily involves freedom.
It is difficult to find out exactly what Dr. Steiner understands by ' freedom.' He defines it differently in different places, and involves himself in contradictions in attempting to answer objections. The best part of the book is the chapter on " The Worth of Life," which contains a thorough and suggestive criticism of Pessimism. It is a remarkable piece of writing, and Hartmann refers to it in his noteworthy article1 in the Zeitschrift fur Philosophie und Philosophische Kritik (Band 106, Heft. I). In other parts of the work there are passages of value, but the book is too uncritical and dogmatic to be satisfactory as a whole. There is throughout a lack of thoroughness and cohesion.
Cognitive research by Benjamin Libet and others have shown that our brains generate decisions before we’re even aware of them, which suggests there is no free will because our decisions are made unconsciously.
Scientist locates free will in the brain
Paul Bisceglio writes about a new study with unexpected results. Free will may sneak its way into our decision making through a surprising source: brain static. This neural noise is simply that the brain is always firing even in the absence of input or responses.
Researchers at the University of California-Davis measured the brain activity of a handful of undergraduates as each made choices to look left or right when prompted by images on a screen.
The study's result: Fluctuations in brain static actually predicted the direction in which students chose to look.
These constant fluctuations exist apart from our normal unconsciously determined thought, so they seem to allow for “spontaneous” thought. “Neural noise might be how we can generate novel responses to new situational demands,” says Jesse Bengson, the study’s lead author.
Others have criticized the short time frames between action and movement used in this kind of research that were likely creating distortions in the data.
Rudolf Steiner's locates free will in the mind
Rudolf Steiner's theory of free will is dependent on finding the region of the mind where free will can originate. 1918 Preface to the revised Philosophy Of Freedom
Conceptual sphere of universal concepts
This region is the conceptual sphere of universal concepts. It is the sphere where mathematical, philosophical, logical and analytical scientific thinking takes place when one is immersed in pure universal concepts.
Universal concepts are an all inclusive ideal just as the concept triangle includes all triangles and the concept tree includes all trees. Universals do not include sense perceptible content such as a particular triangle (right triangle) or a particular tree (oak tree). Thinking in universals is non-sensory, non-empirical, and non-physical pure thinking.
Free thinking is possible in the conceptual sphere
To think in pure concepts is free thinking, free of bias, where thought is linked with thought according to the ideal content. This is also known in philosophy as reason. Pure concepts are not sense perceptible, they are perceived intuitively in the mind, making reason an intuitive process. POF 9.4
If free thinking is possible, then free will is possible
An action determined by free thinking means that our conduct is not influenced by an established character disposition, or an external moral principle accepted on authority. The action is not a stereotypical one that follows a set of norms, or is it an automatic response to external stimuli. Free action is guided by an idea consciously originating in free thinking. POF 9.5
The Philosophy Of Freedom is the result of applying the methods of science to introspection observation. For us Rudolf Steiner is not some mystical clairvoyant master with psychic powers authoritatively handing down deep truths we can only accept on faith. For us who study The Philosophy Of Freedom he is a fellow scientist of the mind who describes inner experiences that are within our capacity to recognize. The Philosophy Of Freedom is written for us, normal people with normal abilities. It is not even really a philosophy book, philosophy is merely used by Steiner to describe human experience.
We have the level of competence to evaluate what he called a science of freedom as peers when we turn within to observe our thoughts, feelings and willing. A "science" of freedom requires peer review. That is something we can do. You can see how you are qualified to be a peer of Rudolf Steiner by going to the "Thought Exercises" page where you will find over 70 exercises related to the descriptions found in The Philosophy Of Freedom.
Here is a new exercise that has been added called "An Exploration Of Motives" by Tim Nadelle. You can see it is not hard to create your own exercises if you want to fully experience what is being discussed in the book.
An Exploration of Motives
The following exercise and its sequel were inspired by the content of the first chapter of the Philosophy of Freedom. Pertinent quotes from chapter one are as follows:
“If there is a difference between a conscious motive of action and an unconscious urge, then the conscious motive will result in an action which must be judged differently from one that springs from blind impulse. Hence our first question will concern this difference, and on the result of this enquiry will depend what attitude we shall have to take towards the question of freedom proper.” POF 1.5
“The question is not whether I can carry out a decision once made, but how the decision comes about within me.” POF 1.7
An Exploration of Motives
1. Look into your recent past and identify two different actions which you took…
- one which resulted more from impulse
- one in which you were, to a greater extent, conscious of the motive for your action
2. In each case, how did the decision to act unfold within you?
3. How did the character of the motive behind the two actions differ?
Over the course of the day, make an effort to become aware at times when you are about to take action arising from an unexamined motive. Pause before acting and recognize the motive. Consider whether a different motive might more appropriately meet the needs of the situation.
By Tim Nadelle
It looks like Rudolf Steiner a teacher is instructing a child with learning difficulties to rhythmically beat on the drum.
"The first thing that my contemporaries found unpalatable in my book The Philosophy of Freedom was this: they would have to be prepared first of all to fight their way through to a knowledge of freedom by self-disciplined thinking." If you don't know what freedom is you will be unable to realize freedom because freedom is not an inborn idea, the idea of freedom must first be gained and understood before it can be realized by incorporating it into your life. Since this is a science of freedom it applies to everyone just like global warming does whether you believe in it or not. Steiner's concept of freedom can be found in other sources, a piece discussed here and another part there. All the ideas in POF are discussed elsewhere, separately. After finding the pieces you will still need to fit them together properly. Within POF you find the full concept of freedom with all the parts organized into a whole, but you still have to fight to understand it. You have a good chance if you know nothing of anthroposophy.
The greatest barrier to understanding POF are the revisions, omissions and explanations of anthroposophists. It really is a scandal. If you began with the original version and had no other reference than Steiner's pre-theosophy work (pre-1900) most wouldn't have a problem. Every truth I get is a correction of an anthroposophy misunderstanding about POF. There misleading translations and misdirecting summaries have set me back a decade. The book can be won through simple reading comprehension if you work with the original 1916 Hoernle edition. That translation still needs basic translation cleaning up and will be done some day.
Anthroposophists distort POF to fit their theory of clairvoyance that for some reason none of them seem to ever achieve (except Steiner, but he was born with it). The science of freedom is not compatible with the vague mysticism of spiritual clairvoyance. A great example of the clarity of the original version is the beginning of Chapter 9 in the original Hoernle edition that explains the relation between ones Conceptual System and Knowledge & Action. Most of this was deleted in the other editions.
9. THE IDEA OF FREEDOM
 THE concept "tree" is conditioned for our knowledge by the percept "tree." There is only one determinate concept which I can select from the general system of concepts and apply to a given percept. The connection of concept and percept is mediately and objectively determined by thought in conformity with the percept. The connection between a percept and its concept is recognized after the act of perception, but the relevance of the one to the other is determined by the character of each.
 In willing the situation is different. The percept is here the content of my existence as an individual, whereas the concept is the universal element in me. What is brought into ideal relation to the external world by means of the concept, is an immediate experience of my own, a percept of my Self. More precisely, it is a percept of my Self as active, as producing effects on the external world. In apprehending my own acts of will, I connect a concept with a corresponding percept, viz., with the particular volition. In other words, by an act of thought I link up my individual faculty (my will) with the universal world-process. The content of a concept corresponding to an external percept appearing within the field of my experience, is given through intuition. Intuition is the source for the content of my whole conceptual system. The percept shows me only which concept I have to apply, in any given instance, out of the aggregate of my intuitions. The content of a concept is, indeed, conditioned by the percept, but it is not produced by it. On the contrary, it is intuitively given and connected with the percept by an act of thought. The same is true of the conceptual content of an act of will which is just as little capable of being deduced from this act. It is got by intuition.
 If now the conceptual intuition (ideal content) of my act of will occurs before the corresponding percept, then the content of what I do is determined by my ideas. The reason why I select from the number of possible intuitions just this special one, cannot be sought in an object of perception, but is to be found rather in the purely ideal interdependence of the members of my system of concepts. In other words, the determining factors for my will are to be found, not in the perceptual, but only in the conceptual world. My will is determined by my idea.
The conceptual system which corresponds to the external world is conditioned by this external world. We must determine from the percept itself what concept corresponds to it; and how, in turn, this concept will fit in with the rest of my system of ideas, depends on its intuitive content. The percept thus conditions directly its concept and, thereby, indirectly also its place in the conceptual system of my world. But the ideal content of an act of will, which is drawn from the conceptual system and which precedes the act of will, is determined only by the conceptual system itself.
An act of will which depends on nothing but this ideal content must itself be regarded as ideal, that is, as determined by an idea. This does not imply, of course, that all acts of will are determined only by ideas. All factors which determine the human individual have an influence on his will.
The highest moral principle in the Philosophy Of Freedom is:
To let our moral substance (our moral ideas) express itself in our life is the moral principle of the human being who regards all other moral principles as subordinate. We may call this point of view Ethical Individualism. POF 9-7
What is considered here to be a "moral idea"?
- Free human beings act because they have a moral idea, they do not act in order to be moral.
- They who are incapable of producing moral ideas through intuition must receive them from others. In so far as a human being receives their moral principles from without they are actually unfree.
- It is not possible to deduce a single new moral idea from earlier ones.
- Freedom is impossible if anything other than I myself (whether a mechanical process or God) determines my moral ideas.
- Moral ideals have their root in the moral imagination of human beings.
- A human being without imagination does not create moral ideas.
- Immature youths without any moral imagination like to look upon the instincts of their half developed natures as the full substance of humanity, and reject all moral ideas which they have not themselves originated, in order that they may "live themselves out" without restriction.
This is the script of a video to be posted later today. It is an old video that was given a new audio track.
What is Rudolf Steiner’s Path to Freedom?
“My purpose was to write a biographical account, of how one human soul made the difficult ascent to freedom.”
“I found my own way as best I could, and then later on, described the route that I had taken.”
In a letter to Rosa Mayreder, “If you had rejected my book, it would have been incomparably painful for me… I don’t teach. I relate what I have inwardly experienced. I relate it as I have experienced it.”
He was once asked for which of his books would he be remembered as writer, Rudolf Steiner answered, “For my Philosophy of Freedom.”
The Philosophy of Freedom is a Path of Science
The Philosophy of Freedom is the result of introspective observation, following the methods of natural science.
“I was not setting forth a doctrine, but simply recording inner experiences through which I had actually passed. And I reported them just as I experienced them.”
“What I was really trying to do in The Philosophy of Freedom, was to locate freedom empirically, and thus put it on a solidly scientific basis.”
Galileo took a seminal role in launching the first revolution in the physical sciences, and a key element in this revolution was the rigorous, sophisticated observation of physical phenomena.
Darwin likewise launched a revolution in the life sciences on the basis of decades of meticulous observation of biological phenomena.
By using the Philosophy of Freedom as a map for making introspective observations of inner life, an opportunity exists for a 21st century revolution in our understanding of the mind sciences.
“For one of the things most centrally needed is clarity on the path of inner striving, a clarity of inner striving comparable to the clarity of external striving. Not vague mysticism, but brightest clarity.”
In a conversation with Rudolf Steiner in 1922 Walter Johannes Stein asked,
The pure thinking of science (rightly understood) is the sole avenue leading to the spirituality of the future.
Rudolf Steiner, while writing The Philosophy of Freedom was not concerned with philosophy as such, but with working out for himself the means of expression which, in its very thought-formation could bring about the transformation of those forces which had been brought to highest possible peak in pure scientific thinking and now could become the spring board for a final leap into new realms.
The Philosophy of Freedom is a Path of Cosmic Logic
"In 1894 I made the attempt with my Philosophy of Freedom to provide a philosophic basis on which to approach spiritual science. It presents the wide range of human standpoints, often masquerading under such strange philosophical names, in a way that leaves the reader free of attachment to any particular approach and able to let the various concepts speak for themselves, as though each were a photograph of one and the same object taken from many different angles."
The Philosophy of Freedom is a thought organism whose structure is depicted in Steiner’s World-Outlook diagram found in his Human and Cosmic Thought lectures.
“For in the case of a book like this, the important thing is so to organize the thoughts it contains that they take effect. With many other books it doesn’t make a great deal of difference if one shifts the sequence, putting this thing first and that later. But in the case of The Philosophy of Freedom that is impossible. It would be just as unthinkable to put page 150 fifty pages earlier as it would be to put a dog’s hind legs, where the front ones belong.”
“Catharsis is an ancient term for the purification of the astral body by means of meditation and concentration exercises.
“Within this book thinking is experienced in a way that makes it impossible for a person involved in it to have any other impression, when he is living in thought, he is living in the cosmos. This relatedness to cosmic mysteries is the red thread running through the book.”
One can’t bend and twist pure thinking to one’s subjective will. Thinking itself thinks.
The Philosophy of Freedom is a Path of Anthroposophy
“It takes no great effort of will to observe and then think about one's observations. It takes energy to engage in the activity of sense-free thinking.”
“People have to be shown how to get beyond merely poetical, artistic imagination to creative moral imagination.”
The content of The Philosophy of Freedom is not contrived or the results of mystical superstition, but rather in the strictest sense the result of introspective observation verifiable by others.
“You will find nothing at all in The Philosophy of Freedom that is derived from clairvoyant communications of spiritual science. It is written for the express purpose of disciplining thinking without any mention of theosophy.”
In the first decade of the 20th century, August Ewerbeck got word that there were intimate circles in which Rudolf Steiner gave special esoteric training to those admitted to them. So he asked his teacher whether he too might be allowed to attend, and received the astonishing reply: “You don’t need to! You have understood my Philosophy of Freedom!”
"Those who had no desire to undertake the uncomfortable and demanding pursuit of clear thinking, were little attracted to the direction taken by The Philosophy of Freedom."
"Too many seeking experience in all sorts of unclear paths, nebulous mystical approaches, attached themselves to what anthroposophy was trying to achieve in clarity. This group of people attracted the attention of a lot of ill-disposed persons who now attack, what people with whom I have no connection whatsoever, have been saying. But in these attacks they attribute to 'me' what these vague mystics have produced as their own twisted version of something intended to meet the urgent needs of our modern culture.
“The proper study of this book gives the reader an inner attitude that enables him to stand entirely on his own feet in relating to anthroposophy.”
The Philosophy of Freedom is a Path of Freedom
Steiner initially divides the problem of free will into freedom of thought and freedom of action. He argues that inner freedom is achieved when we bridge the gap between our perception, which reflects the outer appearance of the world, and our cognition, which give us access to the inner structure of the world. Outer freedom arises when we bridge the gap between our ideals and the constraints of external reality, letting our deeds be inspired by what he terms moral imagination. Steiner considers inner and outer freedom as integral to one another, and that true freedom is only achieved when they are united.
“My book addresses itself mainly to the question of how philosophy, as an art, deals with the subject of human freedom, what the nature of freedom really is, and whether we already possess it or can develop it.”
The Philosophy of Freedom is a Path of Pure Thinking
When is an action free? Only when it has its origin in pure thinking.
The Philosophy of Freedom is a path, a method leading to the actual experience of a thinking detached from the body-soul makeup.
“Freedom dawns when we enable the will to become an ever mightier and mightier force in our thinking.”
“Out of pure thinking there can flow powerful impulses to moral action that are no longer determined by anything but pure spirit.”
“The intention in my Philosophy of Freedom is that the reader must lay hold with his own thinking activity page by page, that the book itself is only a sort of musical score, and that one must read this score through inner thinking activity in order to progress continually out of his own resources from thought to thought. Who does not sense that he was in a manner been lifted above his ordinary way of thinking into a thinking free of the sense perceptible and that he moves altogether in this so that he feels that he has become ‘free’ in his thinking from the limitations of the corporeal nature, –such a person has not really read in the true sense of the word this Philosophy of Freedom.
The Philosophy of Freedom is a Path of Study
Incomprehensible!…. Baffles the experts!….. You’ll never finish it!….. It’s a tangle of thought!….
“Back in the 1890’s when the book was published, people hadn’t the least idea what to do with it. It was as though Europeans had been given a book in Chinese, and couldn’t understand a thing it said.”
“Readers often stop reading the book soon after they begin it, for the simple reason they would like to read it as they do any other book.”
“In The Philosophy of Freedom, readers have to keep shaking themselves to avoid being put to sleep by the thoughts they encounter. One has to try with all of one’s human strength to activate one’s inner being, to bring one’s whole thinking into motion.”
“The least honest, are those who read The Philosophy of Freedom as they would any other book, and then flatter themselves that they have really taken in the thoughts it contains. They’ve kept on reading strings of words without anything coming out of it that might be likened to the striking of steel on flint.”
Now what kind of reader approach did The Philosophy of Freedom count on? It had to assume a special way of reading. It expected the reader, as they read, to undergo the sort of inner experience that, in an external sense, is really like waking up out of sleep in the morning.
“The primary purpose of my book is to serve as thought training, training in the sense that the special way of both thinking and entertaining these thoughts is such as to bring the soul life of the reader into motion in somewhat the way that gymnasts exercise their limbs.”
The reading of the Philosophy of Freedom should not be a mere reading, it should be an experiencing with inner shocks, tensions and resolutions.
The Philosophy of Freedom is a Path of Ethical Individualism
We hear calls for an improvement of public morality, but this overlooks the fact that moral action is a characteristic only of the free individual. Actions motivated by instincts, reflexes, dispositions, maxims, commandments, social and religious customs and even laws are not truly moral. A deed can only be described as moral in the truest sense when the individual has intuited the moral principle for the particular situation and brought into play the imagination needed to realize that principle in the deed.
Free moral action involves moral intuition, moral imagination, and moral technique.
Moral Intuition: The capacity to intuitively experience the particular moral principle for each single situation.
Moral Imagination: The ability of imagination to translate a general moral principle into a concrete mental picture of the action to be carried out.
Moral Technique: The ability to transform the world according to moral imaginations without violating the natural laws by which things are connected.
The Philosophy of Freedom is a Path of Clairvoyance
When a man in the eighteenth century said, “Embolden yourself, O man, to make use of your powers of reason,” these were considered the words of a great enlightener. Today a still greater challenge must ring out, that is, “Embolden yourself, O man, to recognize your concepts and ideas as the first stage of clairvoyance! The reader of The Philosophy of Freedom should be able to say to oneself: “Now I know, through this effort of my mind in thinking, what pure thinking really is.” Then what I should like to call modern clairvoyance ceases to be anything miraculous. That this clairvoyance should still appear as something particularly miraculous comes from people not wishing to develop the energy to bring activity into their thinking.
The Philosophy of Freedom is a Path of Philosophy
The Philosophy of Freedom is a Path of Anthroposophical Community
What appears as the common goal of a community is usually determined by the top down authority of a few leaders who are followed by the others.
The Philosophy of Freedom bases the independence of the human being upon the awakening of pure thinking as the origin of freedom and impulse to moral action.
How can we work together in freedom? Can pure thinking be applied to a group?
Taking life's ordinary concerns as a starting point, group discussion can rise to the level of pure conversation, or rather pure thinking as a group experience that results in group insight, real relationship between person and person, and a powerful impulse to joint activism.
Most of us are so habituated to what has always been done that we find it impossible to conceive of a leaderless society. In a true anthroposophical community, the leader –if there may be said to be one– are impulses to action arising out of pure conversation that is no longer determined by anything but pure spirit.
If we turn toward thinking in its essence, we find in it the power of love in the depths of its reality.
No leaders or external measures can bring about anthroposophical community building. It has to be called forth from the profoundest depths of each one’s consciousness.
"The trouble is The Philosophy of Freedom has not been read in the different way I have been describing. That is the point, and a point that must be sharply stressed if the development of the Anthroposophical Society is not to fall far behind anthroposophy itself. If it does fall behind, anthroposophy's conveyance through the society will result in its being completely misunderstood, and its only fruit will be endless conflict!"
“The members read it, but reading is not the same as understanding. They took what I offered, not as something issuing from my mouth or written in my books, but rather as what this one thought ‘mystical,’ that one ‘theosophical,’ another something else again”
“Anthroposophy is independent of anthroposophical societies and can be found independently of them. It can be found in a special way when one human being learns to wake up in the encounter with another and out of such awakening the forming of communities occurs.”
The Philosophy of Freedom is a Path of Individual Initiative
Many ethical individualists today are applying their idealism in re-imagining our relationship to the environment and one another. They are actively forming civil society organizations to forward: ecological sustainability, economic justice, human rights protection, political accountability and peace. Using the tools of modern communication technology to organize –texting, cell phones, the internet– a bottom up rising of ethical individualists is taking place.
An awakened human spirit working collectively with others can change the world. The possibilities are extraordinary.
The Philosophy of Freedom is a Path of a New Social Order
note: Rudolf Steiner was a critic of his contemporary Theodor Herzl's goal of a Zionist state, as well as of any other ethnically determined state, as he considered ethnicity to be an outmoded basis for social life and civic identity.
Jewish Daily Forward
Benjamin Netanyahu’s surprising and decisive victory in the Israeli elections has created a wrenching dilemma for many American Jews: how to continue to love Israel while a government that violates many of our community’s values is in place.
This may not be an issue for those who unequivocally support Netanyahu’s aggressive, nationalistic stance, and cheer the fact that he won by dismissing the two pillars of American Mideast policy: the creation of a two-state solution with the Palestinians and the pursuance of a nuclear deal with Iran. The Bibi chorus of our community is already gloating, excusing the candidate’s offensive words about Arab voters, quickly accepting his “clarifications” and falling back on the ancient pull of peoplehood to rally American Jews once again.
It may not work so well this time.
The denial of Palestinian statehood aspirations and the blatant resort to racist statements that Netanyahu expressed in the last days of his campaign won’t soon be forgotten or reconciled, no matter what he now says.
Thus, the dilemma. For years we have been told that we must put aside our liberal values – the values that have allowed us to prosper into the Diaspora’s largest, most proud and significant community – when it comes to Israel. Ignore the occupation. Ignore the domination of an ultra-Orthodox rabbinate.
The occupation and settlement growth can’t continue indefinitely without dramatic change or renewed violence. For one thing, Israel’s already fraught diplomatic and economic relations with Europe will certainly worsen.
It will be harder to contain the growing resentment on college campuses and the growing alienation of many younger Jews. And it will be much harder to support the unquestioning amount of U.S. financial, military and diplomatic aid that Israel receives every year when its government sometimes works against American interests and policies.
The question now for us is how to maintain a genuine connection to Israel and what we believe are its deeply grand and humanistic values while distancing ourselves from a leader who stands for the opposite.
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