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"This volume is the first of its kind to focus comparatively on the mutual and highly complex entwinements between religion, affect, emotion, and sentiment in urban and global Africa in the early 21st century"--

Vielleicht liegt die Zukunft der Religion darin, eine Haltung auszubilden, die mit den Stichworten Humor, Gelassenheit und Demut zu charakterisieren ist.

The underlying concept of multiculturalism in many European discussions is different from that made prominent by the classic cases, e.g. in Canada, that have functioned as paradigm cases which the most prominent theories of multiculturalism have been tailored to fit and justify. "Euro-multiculturalism" denotes a) a different object of debates, i.e. the kind of diversity that multiculturalism is about, b) a different definition of what counts as multiculturalism policy responses to this diversity, and c) a different normative background explaining what is at stake in European multiculturalism controversies. Euro-multiculturalism is a) about mainly immigrant religious minorities rather than indigenous or national minorities defined in mainly cultural or linguistic terms; b) does not for the most part consist in special group-differentiated rights or forms of recognition going beyond established liberal rights, but rather is concerned with the interpretation and application of standard liberal rights and rules to cases involving this new diversity; and c) should be understood as premised on an underlying discussion about the meaning of liberalism rather than as a debate about normative commitments fundamentally different from liberalism. The paper considers two objections to the proposed understanding of Euro-multiculturalism, namely a) that it over-inclusive in the sense that it includes religion as a central category and thereby neglects important differences between religion and culture, and b) that it is under-inclusive in the sense that it collapses multiculturalism into standard liberal political theory and fails to explain what is distinctive about multiculturalism. Finally the paper shows that multiculturalism in this sense can involve issues of toleration. ; The underlying concept of multiculturalism in many European discussions is different from that made prominent by the classic cases, e.g. in Canada, that have functioned as paradigm cases which the most prominent theories of multiculturalism have been tailored to fit and justify. "Euro-multiculturalism" denotes a) a different object of debates, i.e. the kind of diversity that multiculturalism is about, b) a different definition of what counts as multiculturalism policy responses to this diversity, and c) a different normative background explaining what is at stake in European multiculturalism controversies. Euro-multiculturalism is a) about mainly immigrant religious minorities rather than indigenous or national minorities defined in mainly cultural or linguistic terms; b) does not for the most part consist in special group-differentiated rights or forms of recognition going beyond established liberal rights, but rather is concerned with the interpretation and application of standard liberal rights and rules to cases involving this new diversity; and c) should be understood as premised on an underlying discussion about the meaning of liberalism rather than as a debate about normative commitments fundamentally different from liberalism. The paper considers two objections to the proposed understanding of Euro-multiculturalism, namely a) that it over-inclusive in the sense that it includes religion as a central category and thereby neglects important differences between religion and culture, and b) that it is under-inclusive in the sense that it collapses multiculturalism into standard liberal political theory and fails to explain what is distinctive about multiculturalism. Finally the paper shows that multiculturalism in this sense can involve issues of toleration.

Dedication -- Acknowledgements -- Contents -- Contributors -- List of Table -- 1: Introduction: Religion, Faith and Crime in Context -- Book Structure -- References -- Part I: Historical and Theoretical Context -- 2: The Effect of Religion on Crime and Deviancy: Hellfire in the Twenty-­First Century -- Introduction -- Criminological Theories -- Religion-Specific Theories -- The Empirical Evidence -- Conceptual Approaches to the Effects of Religion on Crime: Explanations for the Variation in Findings -- Moral Community Hypothesis -- Type-of-Crime Hypothesis -- Young People in Focus

The distinction between Judaism & Jewishness in the former USSR is examined. In the USSR, the official Jewish identity is ethnic & not related to religious practice or affiliation. This distinction has allowed the survival of Jewishness despite the near destruction of the Judaic religion. Jewish life now faces the challenge of emigration that will appeal disportionately to the religious community & will likely leave the Jewish population increasingly less religious. Allowed self-determination, Soviet Jewry will likely create new expressions of Judaism & Jewishness & the lines between religion & ethnicity will become blurred, though will still remain much more distinct than in the West. 10 References. D. Generoli

In this essay, Koppelman reviews Secular Government, Religious People by Ira C. Lupu and Robert W. Tuttle. Lupu and Tuttle offer a timely examination of how and where religious liberty and American law intersect. Koppelman offers his take and places the book within the scholarship on religious liberty.

During the first years of the European Restoration, a subtle game of alliances between governments, ultra-catholic currents and reactionary forces took place in Italy. This interaction aimed to repress the progressive demands while strengthening the political power originated from the Congress of Vienna. Thus the governments accommodated intransigent Catholicism with a certain freedom in order to encourage a revived proselytism. This had the main purpose to draw back to a dogmatic form of religion those who had been influenced by subversive trends. On the contrary, the secular response, proposed mainly by the sovereigns, waged a fierce propagandistic battle against the liberals and the moderates. As a consequence, politics and religion became inextricably linked and their respective fields of action encroached upon one another. Hence, politics and religion took advantage of each other in their common ultraconservative intent.

This authoritative collection offers a detailed overview of religious ideas, structures, and institutions in the making of Europe. Written by leading scholars in the field, it demonstrates the enduring presence of lived and institutionalised religion in the social networks of identity, policy, and power over two millennia of European history.

Traditionally, the reaction of many mainstream economists to the effort to integrate theology and economics demonstrated the difficulty of doing so in a way that could be broadly recognized as legitimate. This state of things is simply an indication of a broad consensus within the field of economics that methods, norms, and even concerns construed to be related to religious belief have no place in the scientific study of economics.Recently, the situation seems to be changing, however. A decade ago, a group of Christian Catholic social thinkers engaged in dialogue with free-market economists concerning the morality of market activity. As a result, this interdisciplinary exchange inspired the conception of a new subdiscipline that sought to synthesize central aspects of theology and economics, thereby giving rise to a new body of scholarship termed economic personalism. The general idea is to promote a humane economic order that benefits from market activity but does not reduce the human person to just another element in economic phenomena.This paper suggests that, under such circumstances, the Christian-Orthodox contribution to further development of this new field of investigation could consist in bringing forward the teaching of the Holy Fathers of Eastern Tradition. It is argued that, in this way, the moral dimension which dominantly defines the Catholic vision of the human person could be surpassed and even transfigured by the spiritual dimension which fully inform the Orthodox vision. Moreover, this pre-eminence of the spiritual determinants of the human person is expected to result in a number of significant changes concerning the way economic personalism is currently conceived (in terms of its subject matter, basic conceptual principles, and general mission).