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Portal Wissen = Believe
(2014)
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 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
For a long time, there were things on this planet that only humans could do, but this time might be coming to an end. By using the universal tool that makes us unique – our intelligence – we have worked to eliminate our uniqueness, at least when it comes to solving cognitive tasks. Artificial intelligence is now able to play chess, understand language, and drive a car – and often better than we.
How did we get here? The philosopher Aristotle formulated the first “laws of thought” in his syllogisms, and the mathematicians Blaise Pascal and Wilhelm Leibniz built some of the earliest calculating machines. The mathematician George Boole was the first to introduce a formal language to represent logic. The natural scientist Alan Turing created his deciphering machine “Colossus,” the first programmable computer. Philosophers, mathematicians, psychologists, and linguists – for centuries, scientists have been developing formulas, machines, and theories that were supposed to enable us to reproduce and possibly even enhance our most valuable ability.
But what exactly is “artificial intelligence”? Even the name calls for comparison. Is artificial intelligence like human intelligence? Alan Turing came up with a test in 1950 to provide a satisfying operational definition of intelligence: According to him, a machine is intelligent if its thinking abilities equal those of humans. It has to reach human levels for any cognitive task. The machine has to prove this by convincing a human interrogator that it is human. Not an easy task: After all, it has to process natural language, store knowledge, draw conclusions, and learn something new. In fact, over the past ten years, a number of AI systems have emerged that have passed the test one way or another in chat conversations with automatically generated texts or images. Nowadays, the discussion usually centers on other questions: Does AI still need its creators? Will it not only outperform humans but someday replace them – be it in the world of work or even beyond? Will AI solve our problems in the age of all-encompassing digital networking – or will it become a part of the problem?
Artificial intelligence, its nature, its limitations, its potential, and its relationship to humans were being discussed even before it existed. Literature and film have created scenarios with very different endings. But what is the view of the scientists who are actually researching with or about artificial intelligence? For the current issue of our research magazine, a cognitive scientist, an education researcher, and a computer scientist shared their views. We also searched the University for projects whose professional environment reveals the numerous opportunities that AI offers for various disciplines. We cover the geosciences and computer science as well as economics, health, and literature studies.
At the same time, we have not lost sight of the broad research spectrum at the University: a legal expert introduces us to the not-so-distant sphere of space law while astrophysicists work on ensuring that state-of-the-art telescopes observe those regions in space where something “is happening” at the right time. A chemist explains why the battery of the future will come from a printer, and molecular biologists explain how they will breed stress-resistant plants. You will read about all this in this issue as well as about current studies on restless legs syndrome in children and the situation of Muslims in Brandenburg. Last but not least, we will introduce you to the sheep currently grazing in Sanssouci Park – all on behalf of science. Quite clever!
Enjoy your read!
THE EDITORS
PaRDeS, the journal of the German Association for Jewish Studies, aims at exploring the fruitful and multifarious cultures of Judaism as well as their relations to their environment within diverse areas of research. In addition, the journal promotes Jewish Studies within academic discourse and reflects on its historic and social responsibilities.
PaRDeS, the journal of the German Association for Jewish Studies, aims at exploring the fruitful and multifarious cultures of Judaism as well as their relations to their environment within diverse areas of research. In addition, the journal promotes Jewish Studies within academic discourse and reflects on its historic and social responsibilities.
The Jewish family has been the subject of much admiration and analysis, criticism and myth-making, not just but especially in modern times. As a field of inquiry, its place is at the intersection – or in the shadow – of the great topics in Jewish Studies and its contributing disciplines. Among them are the modernization and privatization of Judaism and Jewish life; integration and distinctiveness of Jews as individuals and as a group; gender roles and education. These and related questions have been the focus of modern Jewish family research, which took shape as a discipline in the 1910s.
This issue of PaRDeS traces the origins of academic Jewish family research and takes stock of its development over a century, with its ruptures that have added to the importance of familial roots and continuities. A special section retrieves the founder of the field, Arthur Czellitzer (1871–1943), his biography and work from oblivion and places him in the context of early 20th-century science and Jewish life.
The articles on current questions of Jewish family history reflect the topic’s potential for shedding new light on key questions in Jewish Studies past and present. Their thematic range – from 13th-century Yiddish Arthurian romances via family-based business practices in 19th-century Hungary and Germany, to concepts of Jewish parenthood in Imperial Russia – illustrates the broad interest in Jewish family research as a paradigm for early modern and modern Jewish Studies.
The field of American Jewish studies has recently trained its focus on the transnational dimensions of its subject, reflecting in more sustained ways than before about the theories and methods of this approach. Yet, much of the insight to be gained from seeing American Jewry as constitutively entangled in many ways with other Jewries has not yet been realized. Transnational American Jewish studies are still in their infancy.
This issue of PaRDeS presents current research on the multiple entanglements of American with Central European, especially German-speaking Jewries in the 19th and 20th centuries. The articles reflect the wide range of topics that can benefit from a transnational understanding of the American Jewish experience as shaped by its foreign entanglements.
In the aftermath of the Shoah and the ostensible triumph of nationalism, it became common in historiography to relegate Jews to the position of the “eternal other” in a series of binaries: Christian/Jewish, Gentile/Jewish, European/Jewish, non-Jewish/Jewish, and so forth. For the longest time, these binaries remained characteristic of Jewish historiography, including in the Central European context. Assuming instead, as the more recent approaches in Habsburg studies do, that pluriculturalism was the basis of common experience in formerly Habsburg Central Europe, and accepting that no single “majority culture” existed, but rather hegemonies were imposed in certain contexts, then the often used binaries are misleading and conceal the complex and sometimes even paradoxical conditions that shaped Jewish life in the region before the Shoah.
The very complexity of Habsburg Central Europe both in synchronic and diachronic perspective precludes any singular historical narrative of “Habsburg Jewry,” and it is not the intention of this volume to offer an overview of “Habsburg Jewish history.” The selected articles in this volume illustrate instead how important it is to reevaluate categories, deconstruct historical narratives, and reconceptualize implemented approaches in specific geographic, temporal, and cultural contexts in order to gain a better understanding of the complex and pluricultural history of the Habsburg Empire and the region as a whole.