Everything on this page is measured by the same standards as for every other tradition: the same twelve values, the same eight questions, the same scale per area of life. What is measured is what the texts do, not whether they are right.
| Value | here | overall | difference |
|---|---|---|---|
| Community | 70 % | 58 % | +12 |
| Knowledge | 35 % | 36 % | -1 |
| Responsibility | 30 % | 28 % | +2 |
| Hope | 30 % | 18 % | +12 |
| Humility | 24 % | 25 % | +0 |
| Repentance | 24 % | 19 % | +5 |
| Care | 22 % | 20 % | +2 |
| Mercy | 19 % | 12 % | +7 |
| Justice | 19 % | 25 % | -6 |
| Truthfulness | 11 % | 16 % | -5 |
| Patience | 5 % | 14 % | -9 |
| Gratitude | 5 % | 16 % | -11 |
| Question | Answer | Share |
|---|---|---|
| What, according to this text, is the root of the evil? | Hostility, hatred, the breakdown of community | 27 % (37) |
| Where does the evil reside? | in the heart, the will, or the soul of the individual | 65 % (37) |
| What helps against it? | solidarity, mutual help, belonging | 43 % (37) |
| What is human being according to this text? | willed by God, with a task and a responsibility | 43 % (37) |
| Where is history heading? | the message stands outside of history | 32 % (37) |
| What does the text base its claim on? | on tradition, the fathers, an established practice | 70 % (37) |
| To whom does the text's call for devotion apply? | to one's own fellow believers | 57 % (37) |
| Where is the text's criticism directed? | at one's own community and at oneself | 54 % (37) |
| Area | Framing | Basis |
|---|---|---|
| Other religions | +0.8 as something good that should be nurtured and strengthened | 17 of 37 texts |
| Family and children | +0.6 as something good that should be nurtured and strengthened | 14 of 37 texts |
| Illness and death | +0.0 descriptively or weighing up, without a clear direction | 13 of 37 texts |
| Violence and war | -1.7 as a danger or transgression that is warned against | 12 of 37 texts |
| Migration and strangers | +0.8 as something good that should be nurtured and strengthened | 11 of 37 texts |
| Education and science | +0.7 as something good that should be nurtured and strengthened | 9 of 37 texts |
| Law and punishment | -0.2 descriptively or weighing up, without a clear direction | 8 of 37 texts |
| Pleasure and consumption | +0.2 descriptively or weighing up, without a clear direction | 6 of 37 texts |
| State and politics | +0.2 descriptively or weighing up, without a clear direction | 6 of 37 texts |
| Money and possessions | -0.8 as something that needs rules, measure, and restraint | 4 of 37 texts |
| Poverty and care | +1.0 as something good that should be nurtured and strengthened | 3 of 37 texts |
A rabbi tells the story of an 11-year-old baseball player who encourages the opposing team, and draws from it the conclusion that being a good person is more important than talent and hard work.
The seven Noahide laws apply to all people; there is no theological advantage to being Jewish in order to draw closer to God.
The text compares the biblical motifs of Babel and Jerusalem to show that AI must be ethically oriented toward God and the common good in order to prevent dehumanization.
The text connects the biblical teaching on divine boundaries with psychological studies on self-control, in order to show that renunciation is the prerequisite for true freedom and success.
The Tower of Babel is interpreted as a warning against tribalism: unity through uniform thinking and the exclusion of others is dangerous; true community requires respect and encounter with the foreign.
The text links Putnam's thesis on social capital with the Babel narrative and calls for the cultivation of shared activities to strengthen trust and society.