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An examination of fundamentalisms focuses on their relations to modernity & tradition. Fundamentalism is distinguished by its reference to a text, eg, the Bible or Koran, believed to hold revealed & infallible truths. Differences between fundamentalism & integralism (a religious radicalization typical of Catholicism) are discussed, & the historical evolution of Islamic fundamentalism is described. It is argued that, in spite of an antimodernist ideology, neither Islamic nor Protestant fundamentalism negates modernity. Rather, fundamentalism fights against the idea that there is only one path to modernity. While using modern technology to communicate their message, fundamentalists restrict the individual's freedom of choice & erase the line between religion & politics central to the image of modernity held by Westerners. Fundamentalism is making an effort to come to terms with modernity by synching the world order with what they believe is the original purity of the Scriptures. J. Lindroth

Part I: At issue -- Introduction -- Focus on the United States -- Global perspectives -- Part II: Primary sources -- United States documents -- International documents -- Part III: Research tools -- How to research fundamentalism -- Facts and figures -- Key players A to Z -- Organizations and agencies

Fundamentalism does not just show up, because fundamentalism is a phenomenon that always appears in every religion and belief which represents a rebellion against moderniry. Indeed only a small partial fundamentalists who peiform acts of terrorism, but its impact is global For groups. for groups who do not like the violence come to enjoy as a result of a handful of Islamic groups called fanatics or radicals. Islamic fundamentalism is one of the new phenomenon in world politics. Western world has experienced a failure in managing world politics, so they try to replace the new world order based on the political interpretation of Islam by thinker

Some understand fundamentalism (hereafter F for convenience) as orthodoxy, others as a form o f puritanism, yet others as obscurantism or even fanaticism. We may thus refer to two types o f Fundamentalism, one positive (F+) and one negative (F-), the former tolerant and the latter intolerant or even hostile. The author analyses fundamentalism from the perspective o f Indian politics and suggests some positive steps to deal with it.

Undoubtedly the issue of Christian fundamentalism needs to be studied in order to sound out its true scope and the role they currently play in contemporary philosophy, political philosophy, current and possible future trends. It is an issue that needs to be thought at present and it is not a mere theoretical expression, but is becoming models of government, life and social life.

Berbicara mengenai istilah fundamentalisme, banyak sarjana yang mengakui bahwa penggunaan istilah "fundamentalisme" itu problematik dan tidak tepat. Istilah ini seperti dikatakan William Montgomery Watt, pada dasarnya merupakan suatu istilah Inggris kuno kalangan protestan yang secara khusus diterapkan kepada orang-orang yang berpandangan bahwa al-kitab harus diterima dan ditafsirkan secara rafiah. Istilah sepadan adalah integrism yang merujuk kepada kecenderungan senada tetapi tidak dalam pengertian yang sama pada kaum Katolik Romawi. Kaum fundamentalis sunni menerima Al-Qur'an, sekalipun di dalam beberapa kasus dengan syarat-syarat tertentu. Kaum Syi'ah Iran, dalam pengertian umum bahwa para fundamentalis tidak terikat pada penafsiran Al-Qur'an. Montgomery Watt, menjelaskan bahwa kelompok fundamentalis Islam merupakan kelompok muslim yang sepenuhnya menerima pandangan dunia tradisional serta kehendak mempertahankan secara utuh. Sesungguhnya fundamentalisme Islam merupakan salah satu fenomena yang baru dalam percaturan politik dunia. Barat sesungguhnya telah mengalami kegagalan dalam menata politik dunia, karena itu mereka berupaya mengganti tatanan dunia baru berdasarkan interpristasi politik Islam menurut pemikiran mereka, namun selama ini, hal tersebut hanya sebatas wacana atau retorika semata

Al-Qur'an frequently stated as a basic source for violence and terror as well as Islamic fundamentalism. This is because materially there are some provocative agitative verses in al-Qur'an for violence doer and terrorist. This article discussed about the way to study Qur'an verses on violence and the interpretation methodology applied to understanding that verses. ABSTRAK: Al-Qur'an seringkali dinyatakan sebagai landasar perilaku kekerasan dan terror serta fundamentalisme Islam. Hal ini karena secara material terdapat beberapa ayat di dalam al-Qur'an yang provokatif dan agitatif untuk terjadinya kekerasan dan teror. Artikel ini membahas tentang cara melakukan kajian ayat-ayat al-Qur'an tentang kekerasan dan metode interpretasi yang diterapkan untuk memahami ayat tersebut.

In sieben Beiträgen ( 1. Beckert, Jens u. Wolfgang Vortkamp: Westlicher Universalismus? 2. Schworck, Andreas: Anmerkungen zum schwierigen Begriff "Fundamentalismus"; 3. Schmolke, Oliver: Transmoderne und Pragmatismus; 4. Hafez, Kai: Das Islambild in der deutschen Öffentlichkeit; 5. Böhm, Andrea: Protestantischer Fundamentalismus in den USA; 6. Ther, Philipp: Ende des katholischen Sonderweges in Polen; 7. Brauch, Julia: Zur Situation der israelischen Rechten) wird unter weltweiter Perspektive eine Auseinandersetzung mit Erscheinungsformen und Begrifflichkeit des Fundamentalismus gesucht. Ausgehend von den universalistischen Ansprüchen des westlichen Gesellschaftsmodells wird der Begriff des Fundamentalismus analysiert und die Herausforderung des Fundamentalismus an die Moderne dargestellt. Zusätzlich zur Problematik des islamischen Fundamentalismus wird auch auf Erscheinungen des protestantischen Fundamentalismus in den USA und des katholischen Fundamentalismus in Polen sowie auf die fundamentalistische Rechte in Israel eingegangen. (FUB-Hng)