Vom gesellschaftlichen Engagement für den Islam zum islamischen Engagement für die Gesellschaft – Verschiebungen In Tariq Ramadans Plädoyer für eine ganzheitliche Moderne

Tariq Ramadan (born 1962) is not only a leading thinker of Islamic Reformism, but also the most prominent Muslim actor in the ongoing reconfiguration of secularity in Europe. As a guiding back- ground, the introduction to this paper establishes that by now a public role for religion in secular societies is widely accepted, albeit attached to conditions (1). After an insight into the self-posi- tioning of Ramadan, followed by a comprehensive overview of secondary literature (2), I argue for two – discernible rather than clear-cut – phases to be identified within his discourse over 16 years: Considering secular societies as devoid of values, Ramadan promotes a distinct Islamic alternative that grounds its (modern) principles (allegedly) in revelation only, and also includes specific norms of Islamic law (3). Later, the Islam to be realized consists almost exclusively of ethics – of which the basic values are shared by, and even to be established with, all members of society (4). Ramadan’s continuous plea for a holistic modernity is elaborated on at the end of this paper (5).

Bias associated with detrital zircon geochronology and thermochronometry

Detrital studies that utilize zircon U–Pb geochronology and fission-track (FT) thermochronometry are subject to a range of potential sources of bias that should be properly evaluated and minimized. Some of them are common to any single-grain mineral analysis (e.g., variable bedrock mineral fertility, hydraulic sorting during transport, selective grain loss during sample processing), whereas others are intrinsic to zircon, and are related to radiation damage and age discordance. In this article, we quantify the impact of intrinsic bias on detrital studies thanks to the analysis of modern detritus shed from the European Alps, and illustrate the general implications on geological interpretations. We show that detrital zircon U–Pb age distributions based on statistically robust datasets are highly reproducible and representative of the parent bedrock ages in the catchment. Arbitrary or selective removal of discordant grain ages can be minimized by using the Kolmogorov–Smirnov test to identify an appropriate cutoff level. Loss of metamict (α-damaged) zircon has a minor impact on data representativeness, and is mainly controlled by regional metamorphism rather than by mechanical abrasion during river transport. Zircon FT grain-age distributions were found to have poor reproducibility, although age spectra are consistent with bedrock data. However, unlike the U–Pb datasets, U-rich zircon grains (> 1000 ppm) are systematically missed, and undatable grains may exceed 50%. We identify two major sources of distribution bias specific to zircon FT datasets: (i) sediment sources dominated by U-rich zircon grains are markedly underrepresented in the detrital record, because such grains often have uncountable high densities of fission tracks (“U concentration bias”); (ii) sediment sources that shed zircon grains with high levels of α-damage are underrepresented, because these grains are lost during chemical etching for FT revelation (“etching bias”). In the case of multimethod dating on the same grains (e.g., FT and U–Pb double dating), bias affecting detrital zircon FT dating propagates to the entire dataset. These effects may not impact on exhumation-rate studies that utilize the youngest grain ages (i.e., lag-time approach). However, they represent a limiting factor for conventional provenance studies, and generally preclude application of zircon FT dating to sediment budget calculations.

"It won't happen to me!": self-disclosure in online social networks

Despite the considerable amount of self-disclosure in Online Social Networks (OSN), the motivation behind this phenomenon is still little understood. Building on the Privacy Calculus theory, this study fills this gap by taking a closer look at the factors behind individual self-disclosure decisions. In a Structural Equation Model with 237 subjects we find Perceived Enjoyment and Privacy Concerns to be significant determinants of information revelation. We confirm that the privacy concerns of OSN users are primarily determined by the perceived likelihood of a privacy violation and much less by the expected damage. These insights provide a solid basis for OSN providers and policy-makers in their effort to ensure healthy disclosure levels that are based on objective rationale rather than subjective misconceptions.

Implications for the Discovery of Extraterrestrial Life: A Theological Approach

Recent remarks of Pope Francis spark anew an important discussion: are we alone in the Universe? The article follows traces of the idea of extraterrestrial life throughout philosophy, evaluates the current considerations about the probability of extraterrestrial life and discusses the potential implications for the discovery of such life from a theological point of view. This “thought experiment” covers basic insights on creation, revelation and redemption.

„Der Ewige“ als „Synthese“ des Stern. Der Gebrauch des Gottesnamens „der Ewige“ bei Franz Rosenzweig

In his famous final essay Franz Rosenzweig neglects to mention that he had referred to the expression “the Eternal” already in The Star of Redemp­tion. Through a comprehensive analysis of his writings, and in particular of his masterpiece, the article seeks to research thoroughly Rosenzweig’s use of this expression. The revelation of God’s name is a core issue in The Star of Redemption. While elaborating on the structure of the Star, Rosenzweig seeks to cap­ture the crucial meaning of God’s name by translating it as “the Eternal,” thereby enabling us to consider the thought of eternity as presenting the “synthesis” within the system of The Star of Redemption. Commonly perceived to convey an infinite progression of time, Rosenzweig’s understanding of the concept of eternity in The Star proves to be richer, including the idea of the everlasting as well as the notion of a constantly renewing presence. The article furthermore shows that the concept of the meaning of God’s name oriented at the present, as de­vised by Rosenzweig together with Martin Buber in their joint work of transla­tion, had already been articulated in The Star.

What Is behind God’s Name? Martin Buber’s and Franz Rosenzweig’s Reflections on the Name of God

What meaning does God’s name convey? This was a question Martin Buber and Franz Rosenzweig had to answer when working on their translation of the Bible. They noticed that, as certain crucial biblical verses suggest, there is indeed a meaning behind God’s name in the Bible. Thus, an important moment in their joint translation was their account of the self-revelation of God in Exod. III, together with the question of how best to translate the tetragrammaton YHWH— the name of God. This article will explore their decisions, based both on their dialogue concerning the translation of the Bible, and on their papers, especially Rosenzweig’s well-known article ‘Der Ewige’ (‘The Eternal’) and Buber’s response to it. Less well known is the fact that there exist two unpublished typescripts by Martin Buber reflecting on the name of God, which will also be taken into consideration. Contrary to the received view that the choice of the personal pronoun to transliterate the name of God in the Bible translation was mainly Rosenzweig’s, I will show that it was actually a joint decision in which both thinkers’ philosophies,1 and a question that had haunted Buber since his youth, played an important part. The choice of the personal pronoun is an answer to this question, addressing the omnipresent God, the eternal Thou, in a kind of cultic acclamation.