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Rabbi Eliyahu Eliezer Dessler (1892–1953) is often portrayed as antagonistic to secular studies. However, his writings show more of an intellectual hierarchy that places Torah wisdom at the top and all other wisdom a distant second. R. Dessler expended great effort promoting Torah scholarship while generally refraining from disparaging secular studies. Looking at the writings of his predecessors in the Mussar (moralist) movement, one can see that there was no disapproval of worldly education there, either: In fact, R. Dessler and his predecessors were well-educated in many secular disciplines. This essay looks to places R. Dessler’s attitude toward Wissenschaft des Judentums within the context of his life’s mission to advance talmudic study and his consequent unwillingness to countenance anything that detracted from furthering the learning of Torah. I argue that, whereas his extreme opposition to Wissenschaft was the result of his aversion to its aims, methods and conclusions, his nuanced relationship to Orthodox Wissenschaft was the result of the hierarchy through which he viewed secular as opposed to talmudic study.
Enlisted History
(2018)
Zeev Jawitz (1847–1924) was active in all spheres of culture: history, language, literature and pedagogy, all the while striving for harmonization with the Orthodox outlook. He understood that a people returning to its homeland needed a national culture, one that was both broad and deep, and that the narrow world of the Halakhah would no longer suffice. His main work was the multi-volume Toldot Israel (History of Israel, published 1895–1924) which encompasses Jewish history from its beginning – Patriarchs – until the end of the 19th century. His historical writing, with its emphasis on internal religious Jewish sources, the unity and continuity of Jewish history, and respect of Orthodox principles, comes as an alternative to the historiography of the celebrated historian Heinrich Graetz. The alternative that Jawitz tried to substitute for Wissenschaft des Judentums, was influenced not only by Orthodox ideology, which he supported, but also by his nationalist ideology. He saw himself and his disciples as the “priests of memory,” presenting the true and immanent history and character of the Jewish nation as a platform to the Jewish future in the land of Israel.
The article examines the work of Rabbi Yitzhak Isaac Halevy, arguably the most significant Orthodox response to the Wissenschaft des Judentums school of historiography. Halevy himself exemplified the Orthodox struggle against Wissenschaft, yet his work expressed a commitment to modern historiographical discipline that suggested an internalization of some of the very same premises adopted by Wissenschaft. While criticizing the representatives of Wissenschaft, Halevy was, at the same time, fighting for the internalization of its innovative characteristics into Orthodox society. He saw himself as a leader of a movement working towards the development of Orthodox Jewish studies and his application of modern historiographic principles from an Orthodox worldview as creating critical Orthodox historiography. Halevy’s approach promotes an understanding of Orthodoxy as a complex phenomenon, of which the struggle against modern secularization is just one of many characteristics.
Students of computer science studies enter university education with very different competencies, experience and knowledge. 145 datasets collected of freshmen computer science students by learning management systems in relation to exam outcomes and learning dispositions data (e. g. student dispositions, previous experiences and attitudes measured through self-reported surveys) has been exploited to identify indicators as predictors of academic success and hence make effective interventions to deal with an extremely heterogeneous group of students.
This study adopts a cognitive approach to the analysis of the use of the Spanish imperfecto as a construal form for the conceptualization of state of affairs in certain journalistic texts. In doing so, the main focus of the study is to investigate cognitive processes like modalization and subjectivization, which are related to the speaker’s standpoint and to his subjective, not grammatically motivated, decision to use the imperfective instead of the perfective form. By the help of the corpus programmes GlossaNet and CREA (corpus of the Real Academia Española) we analyze the imperfective use of some Spanish verbs, which are semantically perfective in nature so that the normative use would require a perfective form. In other words, we investigate how the speaker/journalist construes a reality or situation to be expressed by means of the imperfecto and show that this use of the imperfect is typical for journalistic discourse.
The present paper discusses the relationship between evidentiality and (inter-) subjectivity and argues that the two semantic-functional categories need not be mutually exclusive. In the use of certain means of expression and in certain contexts, both evidentiality and (inter-) subjectivity may be conveyed simultaneously. I thereby differentiate between two meanings of intersubjectivity, namely ‘intersubjectivity1’ and ‘intersubjectivity2’. Intersubjectivity1 refers to the notion of common or general knowledge: certain means of expression are seen as being intersubjectively used when the speaker shares or assumes sharing knowledge with the interlocutor. Intersubjectivity2 is related to particular discourse functions of certain means of expression in interactional settings, paying attention to the speaker-hearer constellation.
In order to substantiate the theoretical part of the paper, I then present a qualitative analysis of Portuguese, Spanish and English examples, which are taken from the Corpus do Português, Corpus del Español and the Corpus of Contemporary American English.