religion
  • Roberta Sala, University of Milan San Raffaele 26 June 2014
    In her paper entitled The changing face of toleration Susan Mendus critiques the idea of toleration as acknowledgement, which she calls “new toleration”, in opposition to the more classical notion of toleration as not interfering in what we consider an object of disapproval (be these decisions, actions or forms of behaviour). In particular “new toleration” is not, in her opinion, able to answer new questions posed by religious toleration. These are in truth ‘surprisingly’ new issues, when considering that until a decade ago they seemed definitively resolved
  • Susan Mendus, University of York 26 June 2014
    The topic of toleration has interested, indeed fascinated, me for nearly 30 years. Twenty-eight years ago, in 1985, I was appointed Morrell Fellow in Toleration at the University of York, and I have continued to work within the Morrell Centre ever since – first as a Research Fellow, then as Director of the Programme, and now as Morrell Professor Emerita. In short, the problem of toleration has occupied much of my working life. However, looking back on the past 30 years, it is interesting to note that the problem of toleration is not at all the same now as it was when I began studying it all those years ago, and my main focus this evening will be on ways in which the problem of toleration has changed and with the new challenges which toleration faces in the modern world. Let me begin, though, by saying something about the way in which the problem of toleration was understood when I first began studying it all those years ago.
  • Mario Ricciardi, University of Milan 26 June 2014
    Towards to end of his life, Bernard Williams was eager to urge upon his readers the relevance of the historical dimension of philosophical understanding. In particular, if what is at stake is the clarification of a moral or a political concept, he claimed that philosophers need “what is unequivocally some kind of history”. Conceptual analysis on its own is insufficient because “the so called essence of a certain value (…) may be so schematic or indeterminate that it can be understood only by reference to particular historical formations. Nothing that has a history can be defined, as Nietzsche rightly said, and our virtues and our values certainly have a history”. It is difficult to think of a better example than toleration to vindicate Williams’s claim.
  • Marwan Al Husainy 30 May 2014
    Original article published on CNN When religion is used, or misused, as a violent tool against the innocent, then it is the user not the tool that is the source of violence. The mere idea of traumatizing a human soul violates all values on Earth. Whether based on religious texts or human interpretations, no value in the history of mankind justifies any brutal act against any of God’s creation.
  • Mohammed Hashas, Luiss University 16 April 2014
    The question “can European Islam be inspiring to the Arab world?” may smell of pejorative Orientalism: Europe thinks for the Arab world even when it comes to religion! Yet, the intent (anniya in Arabic) is not that. The question aims at questioning the established dichotomy of “Islam vs. the West.” Comparing two geographies or two versions of religion in two different political entities is the aim here, though the title seems to compare a religious interpretation in a political geography “European Islam” with a another political geography “the Arab world.” By the Arab world here is meant “Arab Islam” – to avoid repeating “Islam” twice. Both Western Europe and the Arab world are heterogeneous and have different histories with religion and politics, and it is not acceptable to put them all in one basket through entities as the title above suggests. However, it is the links between these two geographies, polities, and histories that have encouraged posing the question for further reflections.
  • Mohammed Hashas 9 September 2013
    Thomas Friedman wrote on New York Times on 07 September 2013 a piece entitled “Same War, Different Country”, in which he justifies the US (coming) intervention in Syria after the Assad army has been accused of using chemical weapons against civilians on 21 August 2013. While Assad’s brutal force has clearly caused terrible damage to the country and its people since 2011, I seize the occasion to make few notes about Friedman’s reasoning for going into a war for that matter. Some earlier solution could have been found, any time before August 2013. A military intervention does not seem the right solution, and the reasoning that fuels it seems the most inadequate and unreasonable.
  • Roger Friedland and Janet Afary 19 February 2013
    The body politic is at risk in Egypt. On the second anniversary of the Egyptian revolution — Jan. 25 — in a demonstration in Tahrir Square, a woman protester was violently set upon by a mob of men who grabbed at her private parts, pulling and pushing her from person to person until she was finally and with great difficulty rescued by teams of anti-harassment male activists. The roiling crowd circling around its prey was captured on video. She was not the only victim that night: Eighteen other incidents were also reported. And this was not the first time women protesters — and reporters — have been attacked by crowds of men in such demonstrations, their clothing ripped off, men’s fingers reaching inside their underwear.
  • Andrea Dessì 23 January 2013
    On Tuesday 22 January 2013 Israelis have gone to the polls to elect a new parliament (Knesset) and government. No one is expecting big surprises and Benjamin Netanyahu, Israel’s current Prime Minister from the right-wing Likud party, is widely believed to retain his post. He is expected to form a governing coalition with a grouping of nationalist, religious and orthodox parties much in the same fashion as he did following the 2009 vote. The election campaign, inaugurated on the heels of a bloody eight day escalation of violence against Hamas in mid-November 2012, has not been witness to significant excitements, and other than Israel’s continued shift to the right, little new can be extrapolated from the run up to the vote.
  • 1 January 2012
    By Giancarlo Bosetti Nilüfer Göle, a Turkish intellectual born in Ankara in 1953, is a world-renowned authority on Turkish and Muslim sociology. She began her studies in Turkey and completed them in Paris under Alain Touraine. After completing her doctorate in France, she became a professor at Boğaziçi University, then returned to the École des Hautes Études en Sciences Sociales as the director of studies, dividing her life between Paris and Istanbul, where her husband, economist Asaf Savas Akat, teaches at Bilgi University.
  • Ferhat Kentel (Sehir University, Istanbul), interviewed by Nicola Mirenzi 30 November 2011
    The Kurdish conflict has re-emerged as a key issue in Turkey. On October 19th the Kurdistan Workers Party, or PKK, inflicted an extremely violent attack on the Turkish state, killing 24 soldiers (the highest number of victims in the past few years) in the southeast. The AKP government’s reaction to the event was extremely harsh. Turkish President Abdullah Gül promised to “reduce to the same tears” those who had carried out the attacks. And that is what happened. Ankara launched a massive attack not only in Southeast Turkey but also across the border into northern Iraq, where the Turkish governments says Kurdish separatists take refuge and organize their attacks. To understand the recent flare-up in the conflict and its links to Turkey’s constitutional re-writing process, Resetdoc spoke to Professor Ferhat Kentel, a sociologist at Sehir University in Istanbul.  
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