Roger Griffin - Google Scholar Citations
Gregory A. Understanding Islam. Guillaume Faye.
Enlightenment in the Colony. Aamir R. Contemporary Religiosities. Bruce Kapferer. Religion Today. Ross Aden. Directed by God. Yaron Peleg. Helena Petrovna Blavatsky. On the Genealogy of Morals: A Polemic.
By way of clarification and supplement to my last book Beyond Good and Evil. Friedrich Nietzsche. Religion and Ethics in a Globalizing World. The Seducer's Diary. Soren Kierkegaard. Conflicting Humanities. Paul Gilroy. The Persistence of the Palestinian Question. Joseph Massad. In Defense of Lost Causes.
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Islam and Other Religions. Irfan Omar. Religious Fundamentalism and Political Extremism. Ami Pedahzur.
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- Terrorist's Creed: Fanatical Violence and the Human Need for Meaning | uvatharverce.tk.
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Symbolism in Terrorism. Jonathan Matusitz. On Generation and Corruption. Dr Isabelle Hesse. David Commins. The Blackwell Companion to Religion and Violence. Andrew R. Charles S.
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Peirce, Selected Writings. Philip P. Salman Rushdie. Martin McQuillan. The Oxford Handbook of Nietzsche. Ken Gemes. Islam after Liberalism. Faisal Devji. Racialization and Religion. Nasar Meer. Walter Lowrie. Janet R. Merlin Coverley. Losing Trust in the World. Leonard Grob. Literature, Migration and the 'War on Terror'. Fiona Tolan. Introducing Descartes. Dave Robinson. The Sociology of Philosophies. The Delusion of Disbelief. David Aikman.
Nowadays, in the present crisis, there is no basis of the revival of fascism, because society has changed : millions of modern young people have their mp3s and they have their walkmans, and they have their computers, and they have their videogames. And so, there has been very big privatisation of your inner space. But there are problems in society, problems of religious integration. I think there are problems in the relationship between the European Christian population and the Muslem population not because Muslems are terrorists, but because there is a problem of identity.
And this problem of identity was summed up in the attempt by Breivik to start a new racial war in Europe.
But look at the reaction: the Norwegian people came together and said no to Breivik, Breivik was wrong. Breivik did not start a new war against Muslems. He created more solidarity with Muslems. And this is the big difference between the present crisis and the crisis in the s: In the s, Hitler and Mussolini could fill the squares with thousands of people.
Now, when Breivik in Oslo tries to create a mass movement against Muslems, you get thousands of people coming together to defend Muslems, and to attack Breivik, and therein lies the hope for the sort of Europe that we can build: where we all have many identities, identities as English, as European.
Terrorist’s Creed: Fanatical Violence and the Human Need for Meaning
We have multiple identities, we have many identities, and we should celebrate these multiple identities , and learn to love difference while remaining different. We should not try to get rid of differences, but we should celebrate the differences we have. I think that even if Europe enters a very very deep crisis, people remember what Hitler did in the name of nation and race.
There are some people who have a Sehnsucht for the past, who have nostalgia , who think that Mussolini did Italy good, that we need a little bit of Hitler to sort out society. Yes, but the memories of Auschwitz, the memories of Belsen, they are deeply burned into our collective memory now — and fascism is descredited. Lists with This Book. This book is not yet featured on Listopia. Community Reviews.
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