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What is the role of religious aspects in legitimizing or delegitimizing violence? The articles of this volume provide an important contribution to this crucial social and scholarly debate. Analysing a broad spectrum of case studies from antiquity, they focus on religious justifications or evaluations of recommended, performed, or forbidden acts of violence - regardless of the question of their historicity. Not only late antiquity and Christianity are considered, but also pre-Christian Greek and Roman civilizations, Judaism, literary myth, and atheism. The case studies cover the period from the fifth century BCE to the fifth century CE and a broad geographical scope extending from Gaul to Israel and Egypt. This volume offers new insights into a highly topical issue

The article deals with monotheistic religions that, on one hand, have humanitarian characteristics, which can unite peoples and create solidarity with the most vulnerable people and, on the other hand, also participate in manifestations of violence emanating from radical religious groups. World experiences are recorded and reflected, also at the level of sacred narratives and their interpretations and historical effects. Fundamentalist religious violence is linked with the historical sin of colonialism, totalitarianism, racism, genocide, wars, etc., and is also considered a cause of tribalism, despotism, nepotism and corruption. Humanities and Social Sciences, in interdisciplinary with inclusive theories, can contribute to the understanding and overcoming of social asymmetries linked with political and religious fundamentalism, which is one of the cradles of hatred and violence. Multi inter religious dialogue is a local and global challenge for the construction and experiences of peace and justice.

This volume brings together Spanish and German scholars specialised in the field of religious interaction. Most medieval societies ruled by Muslims and Christians were religiously plural not by choice and ideal but by nature. Religious affiliation and identity had to be repeatedly negotiated, defined, and chosen. The impact of legitimated religious violence towards subordinate religions or of religious wars underlies the more peaceful periods. Semi-permeable borders between the religions favoured inter-religious exchanges, while at the same time the efforts to impose segregation and discrimination aimed to restrict contact and influence. Agency by members of the subordinate religions was administratively and economically welcome and religiously and socially inevitable. 0The authors address topics such as the different strategies for power, order, exchange and identity chosen to organise religious plurality in medieval societies. Rights and regulations by both dominant and subordinate religions for demarcation, and in the opposite direction, pragmatism and forum shopping, were important strategies. A comparative approach stemming from the controversy on the concept of convivencia or coexistence in and beyond the Iberian Peninsula, as a possible model of inter-religious cohabitation, is combined with the inspiring results on religious plurality unearthed by intense research on mixed societies in the Mediterranean, Byzantium, the Crusading States and Central Asia. New theoretical and empirical models and concepts are proposed for comparative work in this research field.

Religious fundamentalism is a vigorously debated topic these days. It is frequently confined to a one-dimensional structure, which has been connected to religious violence. The current study claims that the existing use of the term "extreme" did not apprehend the various perceptions, opinions, and outlooks that characterize excessive religious behavior. The study deconstructs the implication of the word "extreme" in religious perspectives and responds to researchers' calls for a complete framework encompassing the many different components that make up religion. The research typically progresses religious extremism in intellectual, ceremonial, social, and political dimensions of religion, centered on the diversity of Islamic groups in Islamic states. An examination that connects Muslim radicalism with violence is being conducted elsewhere. According to the study, Muslims (or any religious organization) can be severe in some areas but moderate in others, such as extreme in ritual but moderate in politics. Understanding religious extremism in terms of these four characteristics offers new visions into the worldwide issue of religious extremism and well predicts how religious extremism manifests. More often, the framework proposed in this study can aid in expanding one's understanding of radicalism beyond a focus on violence. ; : El fundamentalismo religioso es un tema fuertemente debatido en estos días. Con frecuencia se limita a una estructura unidimensional, que se ha relacionado con la violencia religiosa. El estudio actual afirma que el uso actual del término "extremo" no comprende las diversas percepciones, opiniones y puntos de vista que caracterizan el comportamiento religioso excesivo. El estudio deconstruye la implicación de la palabra "extremo" en las perspectivas religiosas y responde a los pedidos de los investigadores de un marco completo que abarque los muchos componentes diferentes que componen la religión. La investigación generalmente avanza el extremismo religioso en las dimensiones intelectual, ceremonial, social y política de la religión, centrada en la diversidad de grupos islámicos en los estados islámicos. En otros lugares se está realizando un examen que conecta el radicalismo musulmán con la violencia. Según el estudio, los musulmanes (o cualquier organización religiosa) pueden ser severos en algunas áreas pero moderados en otras, como extremos en el ritual pero moderados en la política. Comprender el extremismo religioso en términos de estas cuatro características ofrece nuevas visiones del problema mundial del extremismo religioso y predice bien cómo se manifiesta el extremismo religioso. Más a menudo, el marco propuesto en este estudio puede ayudar a expandir la comprensión del radicalismo más allá de un enfoque en la violencia.

"In dem öffentlichen Diskurs über Gewalteskalation konkurrieren bislang zwei Erklärungsmuster: die deprivationstheoretische Erklärung, derzufolge wahrgenommene Benachteiligung für die Gewaltbereitschaft ursächlich, und die kulturalistische Erklärung, derzufolge unverträgliche kulturelle Traditionen zu fortschreitenden Spannungen und Konflikten führen, die schließlich auch mit Mitteln des Terrorismus ausgetragen werden können. Nun wissen wir, dass Benachteiligung in vielen Fällen nicht zur Revolte führt und ganz unterschiedliche kulturelle Traditionen durchaus friedlich nebeneinander existieren können. Hier soll darum eine dritte konflikttheoretische Erklärung vorgestellt werden: Gruppenkonflikte, wie immer sie entstanden sind und worum immer sie gehen, enden in der Gewalt, wenn sie nicht in Institutionen aufgefangen werden. Dann forcieren sie über Angst und Hoffnung die Transformation der sozialen Identität von Akteuren und Opfern. Diese wird zunehmend eindeutig, Freund und Feind, Gut und Böse werden getrennt. Wachsende Ressentiments bestätigen sich wechselseitig. Der Rückgriff auf Traditionen angesichts fortschreitender Globalisierung (Huntington 1996) ist nur eine mögliche Konfliktlinie unter anderen. In vielen Fällen geht es nicht um Kultur, sondern um Land und Wasser, um Herrschaft und Zukunft. Gewalttätige Konflikte reduzieren die Vielfalt von Identitäten, die Menschen alltäglich aktualisieren, auf diejenige, die die persönliche Sicherheit, Integrität und Würde zu sichern scheint. Terrorismus ist daher nicht Ausdruck einer spezifischen Kultur oder von Kulturkonflikten (bei Basken, Iren, Tamilen, Tschetschenen, Hutus, Arabern usw.), sondern Folge (und zunehmend auch Ursache) eines radikalisierten Konfliktes zwischen imaginierten Gemeinschaften. Leidensfähige und gewaltbereite Kollektive agieren dann in einer 'kosmischen Auseinandersetzung' (Juergensmeyer 2000)." (Autorenreferat)

Preliminary material /Editors Religion and Society: On the Present-Day Religious Situation -- Was ist Religion? – Systematische Überlegungen /Johann Figl -- Gesellschaft und Religion – Eine "historische" Darlegung des alttestamentlichen Glaubens im hellenistischen Ambiente /Friedrich V. Reiterer -- "Du wirst sicher JHWH Deinen Gott lieben" – Die geschichtliche Dimension der Religion /Bernardeth Carmen Caero Bustillos -- Religion, Conflict and the Roots of Violence /Ogbu U. Kalu and Chibueze C. Udeani -- Das frühe Christentum im Kontext der religiösen Strömungen des antiken Judentums /Michael Ernst -- Christliche und muslimische Kontexte in einem interreligiösen Europa /Ulrike Bechmann -- Religiöse Bildung in (West)Europa – Unterwegs zu einer inklusiven Perspektive /Martin Jäggle -- Ringen zwischen Archaismus und Modernität – Der Fall der rumänischen Orthodoxie /Liviu Jitianu -- The Religious Situation in American Society – Contemporary Trends, Global Implications /William D. Dinges -- The Religious Situation in Indian Society – Double Religious Identity as an Emerging Trend /John R. Pudota -- The Reality of Ethno-Religious Influence on Nigerian Politics /Callistus V.C. Onaga -- Afrika – ein Ort des Christentums Perspektiven für das 21. Jahrhundert /Claude Ozankom.

La violencia política en India no es nueva. La traspasa como un eje sobre el que pivota toda la historia de este país sin que el pensamiento gandhiano de la no violencia la haya permeado a pesar de lo que creemos en Occidente. India hoy vive una situación de guerra de baja intensidad en la que la insurgencia maoísta, el enfrentamiento interreligioso y el independentismo de origen étnico, se entrecruzan y el Estado sólo puede enfrentar esta situación con un cambio de política que saque de la miseria absoluta a las tres cuartas partes de la población. ; Political violence in India is not a new phenomenon. It crosses it as a pivot around which the whole story of that country revolves, and Gandhian thought did not manage to put an end to it, no matter what we may believe in the West. Today India suffers a low-intensity war in which Maoist insurgency, inter-religious struggle, and ethnic aspirations for independence intercross. The State could only effectively face this situation by means of a policy change that would rescue the three quarters of its population from absolute poverty. ; 50-77 ; albercruz@eresmas.com ; semestral

"Was wird in Deutschland getan, um die Radikalisierung von Jugendlichen und jungen Erwachsenen in religiösen Extremismus zu verhindern? Wo sollte erfolgreiche Arbeit ansetzen? Der Report klärt über die Unterschiede von Prävention und Deradikalisierung auf und bietet eine Übersicht über existierende Projekte und Initiativen. Welche Erfahrungen gibt es und welche Schlüsse lassen sich für zukünftige Projekte ziehen? Handlungsempfehlungen für Forschung, Politik und pädagogische Praxis schließen den Report ab." (Autorenreferat)

Wieso wurde im Jahr 1990, und damit in einem zentralen Moment der deutschen Geschichte, das bundesdeutsche Grundgesetz nicht durch eine gesamtdeutsche Verfassung ersetzt? War es westdeutsches Desinteresse oder standen andere Gründe dahinter? Die Beiträge des vorliegenden Bandes widmen sich diesen Fragen aus ost- und westdeutscher sowie generationen- und disziplinenübergreifender Perspektive. Dahinter steht die Frage, welche Erzählungen über unsere Verfassung kursieren und wie sich darin die deutsche Geschichte erkennen lässt.

The objective of the research was to identify the factors that contribute to the increase in rates of gender-based violence and to clarify the role of the authorities in the fight against this problem. To achieve this objective, the following methods were used: statistical analysis, hypothetical-deductive model, factor analysis, generalization and analogy and correlation analysis. It was found that there is a negative relationship between the level of violence against women and the economic situation, the level of gender inequality, the level of development of social norms and the level of gender development (only for violence against women who are not intimate partners). A positive relationship between the level of gender development and the level of domestic violence was demonstrated. Factors that directly negatively affected rates of gender-based violence were identified: cultural, traditional, religious beliefs about the status of women in society; authorities' restrictions on the rights of individuals associated with the COVID-19 pandemic. The authorities' tools to counter gender-based violence were identified. The perspective of further research is the identification of the social and legal aspects of this global phenomenon.

This document reflects on the articulation of bioethics in the construction of the new citizen that Colombia needs, regarding the events that arise with the signing and implementation of the peace process that is being carried out in the country. Urgently requires the formation of "new" Colombians who will be part of a rebuilt society and culture, who will be able to address the challenges that will be had in Colombia to achieve peaceful coexistence. In the development of the document, aspects of linking bioethics with the formation of citizens who are able to live harmoniously among each other are addressed, despite the diversity of opinion, culture, political ideas and religious beliefs, Colombians responsible and committed to The reconstruction of the country and the search for ways of social cooperation; Men and women who can live in balance with nature, recognizing that they are part of the ecosystem and therefore show respect for the environment in which they live. Emphasis is placed on the need to implement the statements of Unesco's Universal Declaration on Bioethics and Human Rights, as well as on the Goals of Sustainable Development, as well as proposals from important contemporary thinkers who have made great contributions in search of peace World, such as Nelson Mandela, among others. ; Este documento reflete sobre a articulação da bioética na construção do novo cidadão que a Colômbia precisa, em relação aos eventos que surgem com a assinatura e implementação do processo de paz que está sendo realizado no país. Urgentemente requer a formação de "novos" colombianos que serão parte de uma sociedade e cultura reconstruídas, que poderão enfrentar os desafios que se terão na Colômbia para alcançar a convivência pacífica. No desenvolvimento do documento, os aspectos relacionados à bioética estão sendo abordados com a formação de cidadãos capazes de viverem harmoniosamente entre si, apesar da diversidade de opinião, cultura, idéias políticas e crenças religiosas, colombianos responsáveis e comprometidos com A reconstrução do país e a busca de formas de cooperação social; Homens e mulheres que podem viver em equilíbrio com a natureza, reconhecendo que fazem parte do ecossistema e, portanto, mostram respeito pelo meio ambiente em que vivem. A ênfase é colocada na necessidade de implementar as declarações da Declaração Universal da Unesco sobre Bioética e Direitos Humanos, bem como sobre os Objetivos de Desenvolvimento Sustentável, bem como propostas de importantes pensadores contemporâneos que fizeram grandes contribuições em busca da paz Mundo, como é o caso de Nelson Mandela entre outros.