Yeah.

Yeah.

They have the, the, the, the problem, uh, how to bring legal, uh, sentences into the head of the people so that they are ready to do that.

How can we give legal sentences a political authority that can't be, uh, uh, questioned? So we have two models in the Chinese context.

We have the Confucian model with a positive anthropology, man can be educated.

To that, what is the center of Confucianism and this piety in the family Again, children, piet- piety of children to the parents, of between brothers, and so on.

They can be educated.

What part of, of, uh, Weber's, uh, interpretation are, uh, still, uh, valuable? Why is there now such a strong interest in We- uh, Weber in China? And what can Western scholars learn from Chinese reception of both, uh, uh, Weber and the Hebrew Bible?

Yes, this is my another question.

They have the problem how to bring legal sentences into the head of the people so that they are ready to do that.

How can we give legal sentences a political authority that can't be questioned? So, we have two models in the Chinese context.

We have the Confucian model with a positive anthropology, man can be educated.

to that what is the center of Confucianism and this piety in the family.

Again, piety of children to the parents between brothers and so on.

They can be educated.

Judaism.

Yeah.

Yeah.

They have the, the, the, the, the problem, uh, how to bring legal, uh, sentences into the head of the people so that they are ready to do that.

How can we give legal sentences a political authority that can't be, uh, uh, questioned? So we have two models in the Chinese context.

We have the Confucian model with a positive anthropology.

Man can be educated.

To that, what is the center of Confucianism and this piety in the family.

What part of, of, uh, Weber's, uh, interpretation are, uh, still, uh, valuable? Why is there now such a strong interest in We- uh, Weber in China? And what can Western scholars learn from Chinese reception of both, uh, uh, Weber and the Hebrew Bible?

Yeah.

Yeah.

Th-they have the, the, the, the problem, uh, how to bring legal, uh, sentences into the head of the people so that they are ready to do that.

How can we give legal sentences a political authority that can't be, uh, uh, questioned? So we have two models in the Chinese context.

We have the Confucian model with a positive anthropology, man can be educated to that what is the center of Confucianism and this piety in the family Again, children, piet- piety of children to the parents, of between brothers, and so on.

They can be educated.

Uh, this was, model was, this Confucian model was founded in the first millennium, nearly time of the Book of Deuteronomy.

What part of, of, uh, Weber's, uh, interpretation are, uh, still, uh, valuable? Why is there now such a strong interest in We- uh, Weber in China? And what can Western scholars learn from Chinese reception of both, uh, uh, Weber and the Hebrew Bible?

Could you first tell us a little about your academic career and the main areas of your research?

Yeah, I'm now teaching for and giving lectures for 55 years.

It's a long term, I would say.

Starting at the University of Hamburg, there I wrote my dissertation and got my habitation.

and my first professorship.

Then I went to Jerusalem and running the German Archaeological Institute in Jerusalem.

Then I came back to Hamburg and in Hamburg I was on the position as an associate professor.

Some atheists and agnostics sometimes ask, how is Jesus making so big marketing of Jewish religion? What do you think about this marketing?

Could you first tell us a little about your academic career and main areas of your research?

Yeah.

I'm now teaching for and giving lectures for fifty-five years.

It's a long term, [laughs] I would say.

Starting at the University of Hamburg, uh, there I got my...

I wrote my dissertation and got my Habilitation and my first professorship.

Uh, then I went to Jerusalem and, uh, running the German Archaeological Institute in Jerusalem.

Some, uh, atheist, uh, and agnostics, um, uh, sometimes asked, uh, uh, uh, "How is Jesus, uh, uh, uh, make, uh, uh, so big marketing of Jewish religion?" What you think about this marketing?

So

there are these two things on the one side.

It's the archaeology that took my time to a degree, digging in Lebanon and Syria and working at Jerusalem.

And my first three professorships were always Hebrew Bible and biblical archaeology in Hamburg.

Osnabrück and Mainz, I had these two topics as part of my professorship.

Now in Munich, I'm busy with the problems of the legal history of the ancient Near East and the Hebrew Bible, and I started with that in the middle of the 80s.

And I think this is at the moment that what I am doing, going into the legal history of the ancient Near East, especially the cuneiform legal history and its philology, and on the other side, the Hebrew Bible legal history.

Some atheists and agnostics sometimes ask, how is Jesus making so big marketing of Jewish religion? What do you think about this marketing?

Could you first tell us, uh, a little about your academic career and, uh, main areas of your research?

Yeah.

Uh, I'm now teaching for and giving lectures for 55 years.

It's a long term, [laughs] I would say.

Starting at the University of Hamburg, uh, there I got my... w- I wrote my dissertation and got my Habilitation and my first professorship.

Uh, then I went to Jerusalem and, uh, running the German Archeological Institute in Jerusalem.

Then I came back to Hamburg, and, uh, and Hamburg I was on the position as an associate professor.

Some, uh, atheist, uh, and agnostics, um, uh, sometimes asked, uh, uh, uh, how is Jesus, uh, uh, uh, make, uh, uh, so big marketing of Jewish religion? What you think about this marketing?