Suchergebnisse

One discourse that continues to be discussed in the realm of Islamic political philosophy is about the relation between religion and state. Broadly speaking, there are at least three paradigms of thinking about the relationship between religion and state. First, the secularistic paradigm, which says that Islam has nothing to do with the state because Islam does not regulate state life or reign. Second, the formalistic paradigm, which assumes that Islam is a complete religion, which includes everything, including the question of the state or a political system. Third, paradigms are substantialistic, which rejects the notion that Islam covers everything and also rejects the nation that Islam only governs the relationship between man and his Creator alone. This article will take pictures of how the three views of this paradigm by showing some of the characters are representative and critically using the comparative method.

With this first issue dedicated to exploring Politics after Networks we launch spheres: Journal for Digital cultures. The journal is run by an editorial collective based at the Centre for Digital Cultures, Leuphana University of Lüneburg, and is supported by an international advisory board. It engages in contemporary, historical and emerging discussions concerning digital cultures and explores the social, cultural and political stakes at play by reassembling key concepts such as public spheres, media spheres and atmospheres. The journal invites exchanges between scholars, policy makers, media artists, activist and hackers, and offers a space where solicited contributions (after a first peer review) are openly reviewed through invited comments.

Assuming that due to disenchantment with politics and more complexity citizens have to participate more in political decisions, Wolfgang Vortkamp analyzes, which requirements have to be met by civic participation. In order to avoid protest-only-participation, citizens have to participate in an early stage of the process. Furthermore it has to be institutionalized as only then it can be dealt with by administration without problems. Second it is necessary that procedures are created in a way that citizens can develop some kind of public spirit which is necessary in democracies. This can be reached most effective when there is room for communication and exchange of ideas. Adapted from the source document

Eds.: Editors' introductuion. - S. 247

Emanuel Richter discusses the phenomenon that though there is a global triumph of democracy as a general principle, there is an increasing debate about the core of democracy in philosophy and social sciences and more and more doubts about it. Richter is looking for the core of democracy. He uses the term "democratic symbolism", which refers to a kind of "substance" of democracy in respect to its legitimacy and potential. So it is meant as a tool of criticism. Richter discusses several models of democratic theory and refers to a core of symbolic content of democracy in order to look at critical impulses democratic symbolism can give. Adapted from the source document