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Contents -- Contributors' List -- Chapter 1: Introduction -- Religion and Migration -- Migration and Religion -- Note -- Bibliography -- Part I: Introduction: Religion and Diasporas -- Bibliography -- Chapter 2: Historical Diasporas, Religion and Identity: Exploring the Case of the Greeks of Tsalka -- Introduction -- The Greeks from Tsalka -- Diaspora and Religion -- Transnational Religions and Migrations -- Notes -- Bibliography -- Chapter 3: The Armenian Community in Thessaloniki: The Dynamics of Religion -- Introduction -- The Formation of the Armenian Community in Thessaloniki -- The Organisation of Religious and Communal Life -- The Multiple Diversity of the Armenian Community -- Religion, Diaspora and New Migration -- Notes -- Bibliography -- Part II: Introduction: Transnational Migration and Religion -- Bibliography -- Chapter 4: Return Migration in a Romano-­Catholic Csángós Village in Romania -- Introduction -- The Profile of the Community -- Brief History of International Migration in the Commune of Cleja -- Past and Present Destinations -- Developing a Culture of Migration -- Return Migration or New Destinations? -- Conclusions -- Notes -- Bibliography -- Chapter 5: Religious Orientation, Migration and Identity Construction: Evidence from a Contemporary Romanian Rural Community -- Introduction -- Migration in Romania -- Methodological Details and Options -- A Short Description of the Community -- Migration in the Community: Lay Accounts -- Migration and Migrants in Narratives -- Constructing Differences: Religion and Migration -- Religion in the 'Here-There' System of References -- Conclusions -- Notes -- Bibliography -- Part III: Introduction: Religious Identities and Regional Identities -- Note -- Bibliography

Religion and science were fundamental aspects of Eastern European communist political culture from the very beginning, and remained in uneasy tension across the region over the decades. While both topics have long attracted a great deal of scholarly attention, they almost invariably have been studied discretely as separate stories. Religion, Science and Communism in Cold War Europe is the first scholarly effort to explore the delicate interface of religion, science and communism in Cold War Europe. It brings together an international team of researchers who address this relationship from a number of national viewpoints and thematic perspectives, ranging from mysticism to social science, space exploration to the socialist lifecycle, and architectural heritage to pop culture

In this paper, we investigate the political and religious projection of Aristotle's Doctrine of the Mean. According to Aristotle and his virtue ethics theory, humans succeed the mean when they acknowledge in what they are physically inclined to. If someone knows towards where she is deviating, either in terms of exaggeration or understatement, then she can, at some point, achieve the mean as the end goal of ethical virtue. But what if these moral evaluations refer to collective processes, such as politics, culture and religion? In this case, the notion of "intermediate" could be paralleled with the notion of 'optimized'. A way of locating the optimized point on the political or cultural public sphere is to acknowledge in what people are politically or culturally inclined to. This seems to be guided by their cultural traditions, political history and aims. In politics and modern democracies, the doctrine may be applied in virtues, such as justice. Excess in the administration of justice causes "witch hunts" and deficiency lawlessness. Respectively, in today's religious-oriented societies - countries that could be ranked according to their religiosity – where there is little tolerance in their permissible cultural patterns, the application of Aristotle's mean reveals interesting findings. More specifically, in the case of the virtue of honor, the excess may lead to honor crimes and deficiency to contempt.

Zwar schreitet die Säkularisierung in Europa voran, aber der Prozess einer Re-Spiritualisierung gewinnt an Fahrt. Fragen, die unsere Gesellschaft unabhängig von konfessionellen Bindungen bewegen, lauten: Worauf können wir uns verlassen? Was sind Werte, die wirklich zählen? Braucht Europa das Christentum? Aber auch: Welche Gefahren birgt Religion in sich? Können moderne Menschen mit guten Gründen glauben?