Johann Evangelist Hafner, Matthias Zimmermann, Sophia Rost, Sabine Sütterlin, Heike Kampe, Antje Horn-Conrad, Sophie Jäger, Barbara Eckardt, Birgit Mangelsdorf

• People want to know what is real. Children enjoy listening to a story but when my children were about four years old they started asking whether the story really happened or was just invented. Likewise, only on a higher level, our academic curiosity is fuelled by our interest in knowing what is real. When we analyze poetic texts or dreams we are trying to distinguish between the facts (e.g. neurological ones or linguistic structures) and merely assumed influences. Ideally we can present results that were logically understood by others and that we can repeat empirically. But in most cases this is not possible. We cannot read every book and cannot look through every microscope, not even within our own discipline. In the world we live in we depend on trusting the information of others, like how to get to the train station or what the weather is like in Ulaanbataar. This is why we are used to believing others, our friends or the news anchors. This is not a childish behavior but a necessity. Of course, it is risky because they could all bePeople want to know what is real. Children enjoy listening to a story but when my children were about four years old they started asking whether the story really happened or was just invented. Likewise, only on a higher level, our academic curiosity is fuelled by our interest in knowing what is real. When we analyze poetic texts or dreams we are trying to distinguish between the facts (e.g. neurological ones or linguistic structures) and merely assumed influences. Ideally we can present results that were logically understood by others and that we can repeat empirically. But in most cases this is not possible. We cannot read every book and cannot look through every microscope, not even within our own discipline. In the world we live in we depend on trusting the information of others, like how to get to the train station or what the weather is like in Ulaanbataar. This is why we are used to believing others, our friends or the news anchors. This is not a childish behavior but a necessity. Of course, it is risky because they could all be lying to us, like in a Truman Show situation. The only time we are able to know that we are in reality is when we transcend our selfconsciousness and when we accept two propositions: first, that we are not only objects but also subjects in the consciousness of others and second that our dialogic relations are again observed by a third party that is not part of this intersubjective world. For religious people this is “belief” - belief as the assumption that all human relations only become real, serious and beyond any doubt if they know they are under the eyes of God. Only before Him something is in itself and not only “for me” or “among us”. That is why biblical language distinguishes between three forms of belief: the relationship with the world of things (“to believe that”), the relationship to the world of subjects (“to believe somebody”) and the assumption of a subjective supernatural reality (“to believe in” or “faith”). From an academic point of view belief is a holistic hypothesis. Belief is not the opposite of knowledge but it is the attempt to save reality from doubt by comprehending the fragile empirical world as an expression of a stable transcendent world. When I talk to students they often ask not only about what I know but what I believe. As a professor for Religious Studies and a believing Catholic I am caught in the middle. On the one hand, it is my duty as a professor to doubt everything, i.e. to attribute each religious text to its historical context and sociological functions. On the other hand, I, as a Christian, consider certain religious documents, in my case the Bible, an interpretable but nevertheless irreversible, revealed text about the origin of reality. On weekdays the New Testament is a collection of ancient writings among many others, on Sundays it is the revelation. You can make a clear distinction between these two perspectives but it is difficult to decide whether doubt or belief is more real. This issue of “Portal Wissen” explores this dual relationship of belief. What is the attitude of science towards belief – is it a religious one? Where does science bring things to light that we can hardly believe or that make us believe (again)? What happens if research clears up erroneous assumptions or myths? Is science able to investigate things that are convincing but inexplicable? How can it maintain its credibility and develop even so? These questions appear again and again in the contributions of this “Portal Wissen”. They form a manifold, exciting and surprising picture of the research projects and academics at the University of Potsdam. Believe me, it will be an enjoyable read. Prof. Johann Hafner Professor of Religious Studies with Focus on Christianity Dean of the Faculty of Arts…