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This article deals with contact between East Asian thought and modern Hebrew Literature from the late nineteenth century through the twentieth century, until today. In the first part, the article suggests that from a historiographical perspective, one may outline three waves of contact between these two cultural phenomena, at opposite ends of Asia. In the first wave, which began in the early twentieth century, Asian influence on Hebrew literature written in Europe was mediated mainly through the philosophers Schopenhauer and Nietzsche. The second wave, which emerged in the 1950s, relates to the influence of the leaders of the Beat Generation, who, in turn, were influenced by modernist poetry in English, which was colored by contact with Asian poetry. The third wave is part of the glocal New Age phenomenon and its appropriation of certain Buddhist traits.
The second part of the article presents several theoretical possibilities of symbioses between cultures, as they appear within language.
The third part presents the symptomatic example of the work of contemporary Hebrew writer Yoel Hoffmann, who appears to be a representative of the second wave; however, his work maintains dialogue with the first wave, and its current popularity is part of the third wave. Hoffmann’s work serves as an example of how to apply the theoretical possibilities presented in the second part of the article, as an instance of literary contact between two cultures and their respective languages.
Schwarz-Rot-Geil
(2018)
A New Kind of Jew
(2018)
The article examines Allen Ginsberg’s spiritual path, and places his interest in Asian religions within larger cultural agendas and life choices. While identifying as a Jew, Ginsberg wished to transcend beyond his parents’ orbit and actively sought to create an inclusive, tolerant, and permissive society where persons such as himself could live and create at ease. He chose elements from the Christian, Jewish, Native-American, Hindu, and Buddhist traditions, weaving them together into an ever-growing cultural and spiritual quilt. The poet never underwent a conversion experience or restricted his choices and freedoms. In Ginsberg’s understanding, Buddhism was a universal, non-theistic religion that meshed well with an individualist outlook, and worked toward personal solace and mindfulness. He and other Jews saw no contradiction between enchantment with Buddhism and their Jewish identity.
Rezensiertes Werk:
Carsten Schapkow: Role Model and Countermodel. The Golden Age of Iberian Jewry and German Jewish Culture During the Era of Emancipation, übers. von Corey Twitchell, Lanham / Boulder / New York / London: Lexington Books 2016, 305 S.
In light of current efforts at addressing the dangers of fake news, this article will revisit the international law relevant to the phenomenon, in particular the prohibition of intervention, the 1936 International Convention on the Use of Broadcasting in the Cause of Peace, and the 1953 Convention on the International Right of Correction. It will be argued that important lessons can be learned from the League of Nations’ (LON) efforts in the interwar period and the UN’s activities in the immediate post-WWII era, while taking into account the new challenges that arise from modern communication technology.
Taking up the LON’s and UN’s distinction between false and distorted news, the international legal framework will be tested, in particular, against the coverage of the 2016 ‘Lisa case’ by Russian Government-funded media. This coverage is widely considered to be fake news aimed at destabilizing Germany’s society and institutions.
The article argues that false news can be subject to repressive regulation in a sensible manner. Distorted news, however, will have to be tolerated legally, since prohibitions in this regard would be too prone to abuse. A free and pluralist media, complemented by an appropriate governmental information policy, remains the best answer to fake news in all its forms. Due diligence obligations to fact-check, transparency, and remedies that are effective despite difficulties in attribution, and despite a lack of universal acceptance, could likewise be conducive.