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In: Gerechtigkeit in Russland
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After questioning the traditional category “adverbial clause,” which, unlike “complement clause” and “relative clause,” is not syntactically defined, the inventory of the formal markers of this category is presented, which encompasses connectives; their possible correlatives in the main clause; and the verbal categories finiteness, mood, aspect, and tense. Subsequently, the verbal categories are examined in more detail by illustrating the interplay of aspect and tense in expressing taxis relations and the role of dedicated TAM markers in conditional clauses. Russian conditional clauses exhibit a particular cluster of markers including inverted word order, mood, and asyndetic linkage. On a more general level, the cross-linguistic competition of finite and infinitival constructions is illustrated in the subsequent section. The last section explores the semantic links between conditional, causal, consecutive, concessive, and purpose clauses; the different subtypes of temporal relations and comparisons; and the varying degree of polysemy and semantic specialization of connectives.

in Encyclopedia of Slavic Languages and Linguistics Online
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This article first sketches out the three syntactic formats adnominal possession, external possessors, and predicative possession. Then it explores the semantic potential of the possessive relation based on the adnominal format and ends up with the very general definition that possession establishes a reference point X (“possessor”) for the identification of Y (“possessum”). Subsequently, the different restrictions of the three formats and their pragmatic and discourse properties are examined. Next, the multifarious formal markers of the three formats in Slavic languages and their possible overlaps are characterized. A short overview of the historical development closes the article.

in Encyclopedia of Slavic Languages and Linguistics Online
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After discussing some general restrictions of predicative possession, the article provides an overview of the three main constructions that mark this sentence type in Slavic: the ‘be’ + adessive subtype, which dominates in East Slavic, the ‘have’ subtype, which prevails in West and South Slavic, and the ‘be’ + dative subtype, which marginally is attested in all three groups, although with varying restrictions. All three subtypes overlap in certain areas and uses. Next, the converse relation of predicative possession is briefly characterized, and the final section summarizes the historical development.

in Encyclopedia of Slavic Languages and Linguistics Online
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Abstract

In this paper, I argue that Wittgenstein’s criticism of certain dangers in philosophy can help us to distinguish between two different approaches to the question of interreligious communication. I focus on communication among the traditions of Judaism, Christianity, and Islam. Within each of these three traditions, one can discern a sub-tradition that finds certain aspects of the ‘everyday religious or scriptural language’ of its own received tradition to be problematic. Often shaped by criteria influenced by Aristotelian or Neoplatonic modes of thought, or a combination of both, this sub-tradition seeks to produce an intellectually purified reinterpretation of religious language and concepts. Because such thinkers in the sub-traditions within Judaism, Christianity, and Islam have been shaped by similar philosophical criteria, their accounts can be put into fruitful conversation with one another. David Burrell has promoted interreligious communication on this type of foundation in interesting and illuminating ways, which includes an interpretation of Maimonides. After examining Burrell’s approach, I will argue, through analysis of the thought of Maimonides and drawing on Wittgenstein’s critique of philosophy, that interreligious communication on this basis runs a strong risk of turning the endeavor into a project largely restricted only to the intellectual elite within in each tradition.

In: Interpreting Interreligious Relations with Wittgenstein: Philosophy, Theology and Religious Studies
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Abstract

In this paper, I argue that Wittgenstein’s criticism of certain dangers in philosophy can help us to distinguish between two different approaches to the question of interreligious communication. I focus on communication among the traditions of Judaism, Christianity, and Islam. Within each of these three traditions, one can discern a sub-tradition that finds certain aspects of the ‘everyday religious or scriptural language’ of its own received tradition to be problematic. Often shaped by criteria influenced by Aristotelian or Neoplatonic modes of thought, or a combination of both, this sub-tradition seeks to produce an intellectually purified reinterpretation of religious language and concepts. Because such thinkers in the sub-traditions within Judaism, Christianity, and Islam have been shaped by similar philosophical criteria, their accounts can be put into fruitful conversation with one another. David Burrell has promoted interreligious communication on this type of foundation in interesting and illuminating ways, which includes an interpretation of Maimonides. After examining Burrell’s approach, I will argue, through analysis of the thought of Maimonides and drawing on Wittgenstein’s critique of philosophy, that interreligious communication on this basis runs a strong risk of turning the endeavor into a project largely restricted only to the intellectual elite within in each tradition.

In: Interpreting Interreligious Relations with Wittgenstein: Philosophy, Theology and Religious Studies
Author:

Abstract

Auch der Beitrag von Daniel Weiss widmet sich dem Thema der Götzenkritik im Rahmen des Monotheismus, allerdings mit einem Schwerpunkt auf jüdischem und rabbinischem Denken und einem besonderen Akzent auf dessen Bedeutung für das Leben in einer pluralen Gesellschaft. Während in den letzten Jahren der Monotheismus des Öfteren mit Intoleranz in Verbindung gebracht wurde, argumentiert der vorliegende Essay, dass die Texte der Mischna zeigen, inwiefern der monotheistische Glaube des früh-rabbinischen Judentums sowie die praktische Bindung an den einen Gott reichhaltige Ressourcen sozio-politischen Engagements und gesellschaftskritisches Potenzial enthalten. Weiss beschreibt, wie die rabbinische Tradition zwischen einfacher Assimilierung und harter Abgrenzung eine pointierte Mittelposition einzunehmen vermag im Sinne einer nachbarschaftlichen Partizipation am öffentlichen Leben und wie sie dennoch Kritik an inhumanen Verhaltensweisen übt.

Open Access
In: Beyond Binaries