Gero Jenner is a German-Austrian author and publicist whose publications cover science (philosophy, economics, linguistics) and literature. Jenner studied philosophy, indology and sinology in Hamburg, later in Munich, Paris and Rome. Right at the start of his studies, he was admitted to the prestigious „Studienstiftung des Deutschen Volkes“ (German Academic Scholarship Foundation). After being awarded a PH.D for his thesis on Indian (Sanskrit) Poetics, Jenner followed courses of sociology in Munich and London – these too supported by the fore-mentioned Foundation. He then worked for the École Française d ‚Extrême Orient in Kyoto, Japan (Hobogirin), was coordinator for South Asia Research at the University of Heidelberg, then Lecturer in German Culture and Language at Tohoku University Sendai, Japan, and later Assistant at the department of Indology at Freie Universität Berlin. He interrupted his work on a habilitation thesis focussed on Patanjalis Yogasutram, producing instead a linguistic work for habilitation. This was rejected by the Commission „for formal reasons“. Thereafter Jenner left Berlin (1982) and moved to Austria, Puch near Graz. Since 1979 he is married to the sculptress Anna Jenner and works as a freelance writer. More
…1.1 Science and Religion
…1.2 Religion versus Mysticism
…1.3 The Problem of Freedom in Religion and Science
…1.4 On Peace
2. Economics and Politics
……….2.1 Theory of Trade
……….2.2 Theory of Taxation
……….2.3 Theory of Money
……….2.4 Dangers of Globalization
3. Linguistic Theory
……….3.1 General Grammar
4. Tales and Novels
……5.1 from proponents of unconditional Basic Income
……5.2 from proponents of 100%-Money
……5.3 from advocates of Data Protection
……5.4 blaming Jenner for his ambiguous political stance
From Jenner’s point of view, philosophy represents much more than just an academic discipline – today, preferably reduced to the two fields of analytic and historical philosophy. For him, philosophy is an attitude of mind, which consists, above all, of questioning what is supposed to be self-evident. In this sense, probing into the nature of science was always foremost in his mind, precisely because scientific truths are regarded to be beyond questioning. What relation do the laws of nature have to the laws ceated by man as these become manifest in culture, and, especially, in religions? Works.
……1.1 Science and Religion
According to Jenner, this question had been dealt with at the end of the nineteenth century by intellectual giants, such as Wilhelm Dilthey, Max Weber, Emile Durkheim, or William James, with a depth of thought and breadth of empirical survey never again reached since that time. The discussion has nevertheless not yet been completed, as proved by the barnstorming but misleading book by Richard Dawkins „The God Delusion“. Jenner ’s book “Doubt and Dogma – a Philosophy of Freedom in Nature and Man” (German original: „Die Macht der Träume und die Ohnmacht der Vernunft – eine Philosophie der Freiheit“, Metropolis-Verlag) endeavors to explain two different types of truth: the truth of religion and the truth of science (Content+Conclusions).
Religions establish values and create communities (the elementary meaning of Latin „religio“ is binding) – a function the sciences are unable to exert. Contrary to popular religion, Mysticism tries to free itself from all anthropomorphic delusions. In this respect it resembles science. It is not surprising that its language – as its most knowledgeable expert Rudolf Otto emphasizes – is a universal one, encountered in most different cultures all over the world. In his yet unpublished book „Der Dawkinswahn oder die Antwort der Mystik“ (“The Dawkins Delusion or the Answer of Mysticism“) Jenner tries to penetrate into the depths and varieties of mystical thought.
……1.3 The Problem of Freedom in Religion and Science
Freedom of the will and the actions based on it constitutes a central problem for Jenner. All the more so as it is strictly denied in modern neurology. The brain is said to be a device functioning according to natural laws, so that every effect must be lawfully attributed to a cause. Freedom of will exists – but merely as a s