In my last blogpost, I mentioned a frequent resentment of humanists towards DH, namely the opinion that data-driven results are simply meaningless correlations. Where does this attitude come from? Maybe we could find a...
“Today, we have meatloaf with mashed potatoes and peas“ – Finding the Really Important Among 1000+ Unknown Letters
Some years ago, I visited the “Bibelhaus,“ a museum about the culture and environment of the Bible, in Frankfurt and took part in a guided tour. The guide showed us a ball of papyrus...
When I started my dissertation project a few years ago, I was looking for proper tools to transcribe handwritings like this:
Research about late antique women is often very difficult due to a glaring lack of sources. Letters addressed to women are rare, writings of women even rarer. The correspondence of the bishop of Hippo Regius, Augustine, written between 386 and 430 AD, is no exception. Despite 252 letters written by himself, only 17 are directed to all-female correspondents. Their responses are not extant.
“Digital church” (#DigitaleKirche) is currently much discussed. It’s inspiring (and sometimes amusing) to follow the debates about digital tools, social media, helpful apps, or the latest means of communication in all fields of ecclesiastical life. Thinking about “blessing robots,” “donation apps,” or “pastoring chat bots” is an important step to usher the church into the daily digital experience of their (potential) members. I think the church has to go that way for communicational and administrative reasons as long as digital technology supports pastoral tasks and doesn’t replace “offline” community. In this way, #DigitaleKirche is an esteem of the communicative fundamental structure of the church and, also, of the ways communication between people has changed.
(auch auf Deutsch!)