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Pope Benedict XVI’s Regensburg lecture has been exposed by some learned voices of 'the Muslim world' as alluding, by the means of one particular quotation, to age-old stereotypes about Islam being an essentially violent creed in which moderation through reason has no legitimate place, and of representing Muhammadas an evil and inhuman man who preached that Islam should be spread by the sword. While none of these presumably 'Muslim' voices deny that the Pope has the right to express his opinions, even when they are plainly wrong in the face of historic facts that show how Islam and Christianity were spread (or were made to spread) across the world, he is criticised for a host of omissions in terms of intellectual honesty and factual accuracy. These omissions, it is argued here, cast an unfortunate light on the compatibility of scientific and religious rationality much advocated by the Pope in his 12 September 2006 lecture. This flagrant 'performative contradiction' (Habermas) leaves room for speculation about the true aim of the speech. Is Benedict XVI's appeal to theology as a legitimate academic discipline a credible attempt to explicate Roman Catholicism's rightful place in a modern world governed by liberal democracy and ethical-political pluralism, or is it a reflection of a move to restore the age-old, intolerant, anti-scientific, and anti-democratic legacy of the pre-Vatican II Catholic Church?
Im plurikulturellen Verständnis ist Differenz oder Andersheit ein Konstituens der Kultur und nicht ein Systemwiderspruch. Im adversialen Verständnis von Kultur stört die Differenz, oder sie wird in den Bereich des "Interessanten" gerückt. Deshalb werden Abgrenzungen vorgenommen, kulturelle Monaden werden konstruiert und zivilisatorische Hierarchien werden behauptet. Im günstigsten Falle kann es zu einer macht- und majoritätsgeschützten protektionistischen Toleranz kommen, die vom 'Wohlwollen' der Majorität abhängig ist. Sonst ist die Marginalisierung oder gar Ausmerzung der Differenz im politischen Prozess eher üblich.
During the past decade, processes associated with what is popularly though perhaps misleadingly known as globalization have come within the purview of anthropology. Migration and mobility ‐ and the footloose or even rootless social groups that they produce ‐ as well as the worldwide diffusion of commodities, media images, political ideas and practices, technologies and scientific knowledge today are on anthropology's research agenda. As a consequence, received notions about the ways in which culture relates to territory have been abandoned. The term transnationalisation captures cultural processes that stream across the borders of nation states. Anthropologists have been forced to revise the notion that transnationalisation would inevitably bring about a culturally homogenized world. Instead, we are witnessing a surge of greatly increasing cultural diversity. New cultural forms grow out of historically situated articulations of the local and the global. Rather than left-over relics from traditional orders, these are decidedly modern, yet far from uniform. The essay engages the idea of the pluralization of modernities, explores its potential for interdisciplinary research agendas, and also inquires into problematic assumptions underlying this new theoretical concept.
Der Band untersucht die Ursachen, Ausprägungen und Reaktionen auf die Entstehung bzw. Erstarkung populistischer Parteien und Bewegungen in Deutschland und Ostmitteleuropa.
Inhaltsverzeichnis:
Arthur Benz: Populismus als Herausforderung für Wissenschaft und Praxis - Einleitung
Dirk Jörke: Populismus – Ursachen und falsche Antworten
Michael Edinger: Mobilisierung gegen das Establishment. Zu einem Wesensmerkmal populistischer Strömungen
Claudia Landwehr und Nils D. Steiner: Populismus – eine Nachfrageperspektive
Joachim Klose: Ein Land, zwei Perspektiven? Zum Populismusin Ost- und Westdeutschland
Petra Guasti und Lenka Buštíková: Populismus in Ostmitteleuropa und der Verzicht auf Politik