Do some facts call out for explanation?

Do some facts call out for explanation?

Some things seem like they just can't be coincidences. They seem to call for explanation. If you toss a coin many times and it repeatedly lands heads, that might be an example. Philosophers have used this idea to argue for some far-reaching conclusions, such as that there aren't really any numbers, that other universes exist and, more famously, that an all-powerful god exists. But what does it mean for something to call for explanation? And, are these arguments good ones?

The problem of evil

In the 5th century C.E. the Greek philosopher Proclus wrote that “the same argument that keeps the whole world perfect posits evil among beings.” In the eighteenth century, the satirist Bernard Mandeville would inspire the economist Adam Smith with his poem describing a city where “every Part was full of Vice, Yet the whole Mass a Paradise.” Connecting these two distant thinkers is the claim that evil somehow contributes to the good of the whole. How can such an articulation of good and evil make sense? And how can studying such historical arguments be relevant to understanding our situation today?

Revisiting the Old Heimat: German – German-Jewish Relations after the Second World War

Only fifteen years after the Second World War some cities in western Germany started to contact former citizens living abroad who had been persecuted during National Socialism. A few of these cities also granted invitations to these former victims of National Socialism, inviting them to visit their former places of residency in Germany for one or two weeks. Some of these contacts and invitations started in the 1960s. Since the 1980s they took place all over Germany. Surprisingly, most of these contacts and invitations were not initiated by German politicians. Instead, former victims of the Nazi persecution within the cities as well as abroad played a major role in the initiation and the success of these initiatives. This apparent paradox is at the center of this episode about “invitations to the old hometown”. [https://neofelis-verlag.de/verlagsprogramm/reihen/juedische-kulturgeschichte/993/besuche-in-der-alten-heimat]

Indonesian Tourism to Jerusalem

Tens of thousands of Indonesian tourists come to Israel/Palestine every year. Some of them come in groups that consist only of Muslims, while others are made up by Christians. How are the experiences and itineraries of the two types of groups different, and how are they similar? And what can we learn from these about tourism, identity formation, Indonesia, and the Israeli-Palestinian conflict?

Religious Mobility and Identity among Christians in Kenya

We often think of religious membership as clear-cut and exclusive: A member of group A could not possibly also be a follower of group B. Conversely, and especially among scholars observing disempowered populations, religion is often seen as instrumental – a means for accumulating material, social, or symbolic capital. How do these two perspectives fit together in Kenya – a diverse and predominantly Christian country with high rates of material insecurities? How has the Christian revival of recent decades, associated with neo-Pentecostalism and with becoming born again, influenced patterns of mobility and conceptions of religious belonging among Kenyan Christians? And what are the broader social and political implications of such observations? In this episode, Prof. Ruth HaCohen interviews Yonatan Gez, an anthropologist that specializes in Religion and society in East Africa.