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Die Verwendung von Begrifflichkeiten wie "politische Religion", "politisierte Religion" oder "religionisierte Politik" traten gleichzeitig mit den Phänomenen des Kommunismus, Faschismus und Nationalsozialismus zu Beginn des 20. Jahrhunderts in Erscheinung. Die Begrifflichkeiten sind Ausgangspunkte unterschiedlicher Konzepte, die mehr oder weniger übereinstimmend verwendet werden, um totalitäre Regime zu konzeptionalisieren. Dem Vergleich dieser Konzepte von Verknüpfungen politischer und religiöser Phänomene durch die Verwendung von ebenso unterschiedlichen Religions- und Politikbegriffen liegt daher das Fehlen von Vergleichsmaßstäben als inhärentes Merkmal zu Grunde. Im vorliegenden Beitrag werden die verschiedenen Ansätze dargestellt und die damit einhergehenden Probleme des Vergleichs erörtert. Mit der Erstellung eines Modells zur Erfassung religiöser Phänomene wird ein Vorschlag zum Vergleich und zur Konzeptionalisierung unterbreitet. Der Beitrag entstand auf der Grundlage eines Seminars, das im Sommersemester 2009 am Otto-Suhr-Institut der Freien Universität Berlin am Lehrstuhl von Hajo Funke durchgeführt wurde. In diesem Seminar wurden zunächst das Verständnis von Religion hinterfragt, Theorien zum Zusammenspiel von Politik und Religion untersucht und am Fallbeispiel Nordirland angewandt. (ICI2)

Foreword -- Acknowledgments -- Sigla -- Introduction -- 1. Pagans and Jews: Kierke-gaard's Religious Others -- 2. Truth and Religious Pluralism -- 3. Transposing Transgression: Reading Fear and Trembling through Danish Film -- 4. Religion and Religions: Kierke-gaard and the Concept of Religion -- 5. Kierke-gaard and Confucius: The Religious Dimensions of Ethical Selfhood -- Conclusion -- Index of Names and Subjects -- Index of Scripture References

Abstract
This article presents some outlines of a new theory of modernity. As distinct from the theories of modernity of the Enlightenment (Habermas) and their critique in the form of theories of power (Foucault, post-colonial philosophies), modernity is described as a complex process of various "de-limitations", which is set in motion in Renaissance philosophy. Since in antiquity cosmology as well as the geography of the ecumene were each tied to anthropological, ethical and political conceptions respectively, the de-limitation of the cosmos (Cusanus, Copernicus) and the de-limitation of the ecumene by the European naval powers trigger scientific, political and cultural transformations reaching from the upvaluation of insatiable curiosity to the anthropological idea of experimental self-creation (Montaigne) up to the idea of limitless economic growth (Locke). Since rational, power-related and cultural ideas are amalgamated in the different de-limitations, this theory opens up a new perspective on the ambivalences of modernity.

Foreword -- Preface -- Contents -- Chapter 1 Introduction: Comparative Theologies and Multiple Modernities -- Postcolonial God's Mission and Comparative Study -- Comparative Studies of Religion and Multiple Modernities -- "Analogical" Comparative Theology -- "Commentarial" Comparative Theology and -- A New Comparative Theology and Multiple Modernities -- Organization of Themes and New Orientation -- Chapter 2 Comparative Theology, Religious Discourse, and Phenomenological Imagination -- Religion and Society -- Phenomenology: Intentionality and Lifeworld -- Phenomenology and Culture as Semantics -- Theological Phenomenology and the Word of God -- Paul Tillich and Comparative Theology -- A New Comparative Theology: Problematization and Immanent Critique -- Archeology and Critical, Social Analysis -- Correlational Research and Historical-Critical Method -- A Note in Transition -- Chapter 3 Comparative Theology of Justification and Interreligious Learning: Martin Luther and Shinran Shonin -- Honen and Pure Land Teaching in Japan -- Shinran's Life: Formative Period and Exile -- Shinran's Breakthrough to the Vow of Amida -- Luther, Justification, and Grace of Christ -- Luther and Medieval Teaching of Justification -- Luther's Teaching of Justification: Forensic and Effective -- Historical Resource and Reading Together: Faith and Grace -- Problematization: Buddha Nature and Other Power -- Historical Encounter: Faith and Buddha Nature -- Conclusion: Self-Renewal, Solidarity, and Universal Grace -- Chapter 4 Totaliter Aliter, God's Mission, and the Postcolonial -- God's Mission in Postcolonial Background -- Reconciliation and Missional Ecclesiology -- Mission and Solidarity with the World -- The Wholly Other in Speech-Act and Phenomenological Hermeneutic -- Gospel, Culture, and Religion -- Culture and Religion as Ensemble of the Text

Preliminary Material -- Introduction -- The Theology of Religions -- The Theology of Religions and the Tension between Openness and Closedness -- A Critique of the Pluralist Model of Interreligious Dialogue -- The Cultural Linguistic Theory, Postliberalism, and Religious Incommensurability -- The End of Dialogue?: A Theological Critique of Postliberalism -- Interreligious Dialogue and Hermeneutical Openness -- Testimony and Openness: A Theological Perspective -- Bibliography -- Index of Subjects -- Index of Names.

When Nietzsche published Beyond Good and Evil in 1886, he told a friend that it was a book that would not be read properly until "around the year 2000." Now Laurence Lampert sets out to fulfill this prophecy by providing a section by section interpretation of this philosophical masterpiece that emphasizes its unity and depth as a comprehensive new teaching on nature and humanity.According to Lampert, Nietzsche begins with a critique of philosophy that is ultimately affirmative, because it shows how philosophy can arrive at a defensible ontological account of the way of all beings. Nietzsche next argues that a new post-Christian religion can arise out of the affirmation of the world disclosed to philosophy. Then, turning to the implications of the new ontology for morality and politics, Nietzsche argues that these can be reconstituted on the fundamental insights of the new philosophy. Nietzsche's comprehensive depiction of this anti-Platonic philosophy ends with a chapter on nobility, in which he contends that what can now be publicly celebrated as noble in our species are its highest achievements of mind and spirit

Die vorliegende Arbeit stellt die Fortsetzung einer Studie über die klassische russische Geschichtsphilosophie dar, in der die Theorien Kirejewskijs, Chomjakows, Danilewskijs und Leontjews dargelegt und analysiert wurden (veröffentlicht als Bericht des BIOst Nr 5/1996). In den Werken dieser Denker nahm vor allem die Frage nach der Eigenart Rußlands und nach seinen Beziehungen zur übrigen Welt, hauptsächlich zu "Europa", den zentralen Platz ein. Später reifte die russische Geschichtsphilosophie heran, und sie konnte den Übergang von dieser "russozentrischen" Sicht zu einer universalhistorischen Problemstellung vollenden. Hervorragende Repräsentanten dieser Phase sind zwei weltberühmte russische Philosophen - Wladimir Solowjow und Nikolaj Berdjajew. Das rein "Akademische" war den beiden Denkern fremd: Sie hegten ein lebhaftes Interesse an den gesellschaftspolitischen Ereignissen in Rußland und der Welt und hatten, besonders was Berdjajew anbelangt, ein kämpferisches und polemisches Temperament. Dies erklärt den Einfluß, den ihre Ideen auch gegenwärtig im postkommunistische Rußland ausüben. (BIOst-Dok)

Machine generated contents note:1.Hegel, Marx, and Marxism --On Distinguishing Between Marx and Marxism --Engels and the Marxist View of Marx --Marx and Engels --About Marx's Texts --Marx, Engels, and Marx's Texts --Interpreting Marx's Texts --Hegel as a Way into Marx --Marx and Hegel's Philosophy of Right --Philosophical Economics, the Industrial Revolution, and Adam Smith --Hegel and Economics --Hegel on Property --Marx and Hegel: Some Tentative Conclusions --2.Marx's Early Writings --Marx's Life and Thought --Marx's Early Writings --Hegelianism in Marx's Dissertation --Feuerbach and Marx's Early Critique of Hegel --More Early Criticism of Hegel: "On the Jewish Question" --More Early Criticism of Hegel: "Contribution to the Critique of Hegel's 'Philosophy of Right': Introduction" --Introduction to the Paris Manuscripts --Engels and Marx's Economic View of Modern Society --Marx's Theory of Alienation --Criticism of Hegel in the Paris Manuscripts --Marxian Humanism, Philosophy, and Political Economy --3.Marx's Transitional Writings --"Theses on Feuerbach" --German Ideology --Poverty of Philosophy --Grundrisse: Foundations of the Critique of Political Economy --4.Marx's Mature Economic Writings --Preface to A Contribution to the Critique of Political Economy --Capital: A Critique of Political Economy --Publication History of Capital --Prefatory Materials to Capital --Capital --5.Marx and Hegel Revisited --Prior Discussion of Marx's Relation to Hegel --Hegel in Marx's Writings --Hegel and Marx on Private Property --Hegel and Marx on History and Freedom --Hegel and Marx's Critique of Political Economy --Hegel and Marx's Theory of Political Economy --Marx the Hegelian --6.Marx the Hegelian --Kant's Copernican Revolution in Philosophy --Hegel and History --Contradiction and Marx's Economic Approach to History --Contradiction, Identity, and Commodities in Capital --Marx and Contemporary Philosophy.

Review essay on the book "Knowledge and Intervention: Studies in Society and Consciousness" by Debiprasad Chattopadhyaya (a leading Marxist philosopher of India). Real sources of life-rejecting outlook in Indian philosophy. Anti-science bias in much of this philosophy. The role of the Marxists and communists in Indian politics. (DÜI-Sen)

The cognitive science of religion that has emerged over the last twenty years is a multidisciplinary field that often challenges established theories in anthropology and comparative religion. This new approach raises many questions for biblical studies as well. What are the cross-cultural cognitive mechanisms which explain the transmission of biblical texts? How did the local and particular cultural traditions of ancient Israel and early Christianity develop? What does the embodied and socially embedded nature of the human mind imply for the exegesis of biblical texts? "Mind, Morality and Magic" draws on a range of approaches to the study of the human mind - including memory studies, computer modeling, cognitive theories of ritual, social cognition, evolutionary psychology, biology of emotions, and research on religious experience. The volume explores how cognitive approaches to religion can shed light on classical concerns in biblical scholarship - such as the transmission of traditions, ritual and magic, and ethics - as well as uncover new questions and offer new methodologies.

The sections fall into some sections. The first one isintroduction to Rawls theoretical issues on politics especially onwhat is called PR. The misconceptions of Rawls thought held bysome religious believers will be dealt with explicitly. I will, then,try to explain that Rawls reflective equilibrium leaves room fordistinctively religious beliefs based on faith and religions. And, theoverlapping consensus which is crucial Rawls later thought. Based on this explanation above I come to second sectionthat deals with Indonesia's political issues that is related toPancasila as a common ground. The issue is mainly on therelationship between religion and state in a highly diversitybackground especially diversity in religions. This section isremarkably important to see various ideologies took dialecticalprocess in its historical footprints. And, I come to third section. In this way, I will produce thepossibility of Pancasila as PR. Some frequent critical questionsresponding PR from the opposing groups will also be answeredclearly. In the final section, then, I try to give the explanation onreligion, as a comprehensive doctrine, should play a role inpolitical arena that in the light of Rawls' PR.