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A dialogical self theory framework has shown to be a promising methodology in the pursuit of mapping and gridding the psychological topography among military personnel during transition from military to civilian life and thereby advance the understandings of self-identity work in the process. This article demonstrates this methodology through a case study example drawn from a longitudinal research project that followed nineteen Swedish service members with annual interviews over a three-year period as they transitioned to civilian life. This case study example evolves into a discussion about a potential vulnerability that may be inherit among service members with distinct religious/spiritual/ethical positions in the self when or if those I-positions perceive themselves to be violated as a result of military service. The implication of such violations or transgressions may result in a type of spiritual injury that disconnects the spiritual capacity of the self to varying degrees. It is proposed that such spiritual injury is typically followed by monologue instead of dialogue. Theological concepts of forgiveness and acceptance may gradually restore the dialogical capacity between a violated position(s) and a traumatized military position within the self. Acceptance and dialogical evolution may then begin to heal the spiritual damage.

Examines the role of women in communidades eclesiais de base (CEB [or Christian Base Communities]) in Santo Antonio, a poor parish on the periphery of Sao Paulo, Brazil. Personal stories of the women are related to shed light on their relationship to the popular church. Although CEB's encouraged female participation, & women were almost always the most enthusiastic assistants, the progressive church has not been particularly helpful to women. CEBs & liberation theology focus on transforming class consciousness but neither has addressed the patriarchal gender norms associated with Catholicism & the liberationist church remains embedded in a religious institution that discriminates against women. However, neither the CEBs, nor their female members, have expectations of changing cultural norms related to gender. They are far removed from the kind of widespread gender consciousness Western feminists identify with. Nonetheless, by giving women an opportunity to develop leadership skills & participate equally in some religious & political activities, the CEBs have enhanced women's visibility, as well as their role in bringing about social change. 28 References. J. Lindroth

Examines the role of women in communidades eclesiais de base (CEB [or Christian Base Communities]) in Santo Antonio, a poor parish on the periphery of Sao Paulo, Brazil. Personal stories of the women are related to shed light on their relationship to the popular church. Although CEB's encouraged female participation, & women were almost always the most enthusiastic assistants, the progressive church has not been particularly helpful to women. CEBs & liberation theology focus on transforming class consciousness but neither has addressed the patriarchal gender norms associated with Catholicism & the liberationist church remains embedded in a religious institution that discriminates against women. However, neither the CEBs, nor their female members, have expectations of changing cultural norms related to gender. They are far removed from the kind of widespread gender consciousness Western feminists identify with. Nonetheless, by giving women an opportunity to develop leadership skills & participate equally in some religious & political activities, the CEBs have enhanced women's visibility, as well as their role in bringing about social change. 28 References. J. Lindroth

Sharing knowledge with oneself of a defect: five centuries from the Greek playwrights and Plato to St. Paul and first-century pagans --Christian appropriation and Platonist developments, third to sixth centuries CE --Early Christianity and freedom of religion, 200-400 CE --Doubled conscience and dilemmas of double bind: a medieval insight and a twelfth-century misconstrual? --Penitence for bad conscience in pagans and Christians, first to thirteenth centuries --Protesters and Protestants: "terrorization" of conscience and two senses of "freedom" of conscience, fourteenth to sixteenth centuries --Advice on particular moral dilemmas: casuistry, mid-sixteenth to mid-seventeenth centuries --Freedom of conscience and the individual: seventeenth-century England and Holland --Four rehabilitations of conscience and connection with sentiment: eighteenth century --Critics and champions of conscience and its continuing resecularization: nineteenth to twentieth centuries --Modern issues about conscientious objection and freedoms of conscience, religion, and speech --Retrospect: nature and value of conscience.

In May 2010, Britain's new Coalition government embarked on its journey to the Big Society. But how did we reach this point? Politicians and commentators have long bemoaned the supposed decline of civic life, fretting about its health and its future. In fact, the real story of voluntarism over the last hundred years has not been decline, but constant evolution and change. Whether we use the terms charity, philanthropy, civil society, non-governmental organisations, the third sector or the Big Society, voluntary endeavour is one of the most vibrant and dynamic areas of British public life. The senior, established and exciting new scholars featured in this collection show how the voluntary sector's role in society, and its relationship with the state, has constantly adapted to its surroundings. They have raised new agendas, tackled old problems in new ways, acted as alternatives to statutory provision and as catalysts for further government action. Voluntary groups have emerged out of citizens' concerns, independent of government and yet willing to work with politicians of all persuasions. By surveying the sheer extent and diversity of the sector since the start of the First World War, this volume demonstrates that voluntarism not only continues to thrive, but is also far larger than any political agenda that may be imposed upon it. -- Book Description Website

On border of the age, old political theories as base manipulate has shown its insolvency. The world fell into the political crisis, connected with global political and civil landmark. This thesis analyzes the current political condition while evaluating the political theory, concerned with the issue of modernization as well as globalization. The thesis is divided into five parts: Liberals on start again, the intellectual institutes - a myths and reality of the political paradigms, the history political manipulate - The Principles of the building catalogue coalition and The Regional policy aspects and global world. Key words: benchmark; manipulate; criterion; politicsRésumé: À la frontière de différentes époques, les vieilles théories politiques ont montré leur insolvabilité. Le monde est tombé dans la crise politique, liée aux repères politiques et civils globaux. Cette thèse a analysé la situation politique actuelle, tout en évaluant la théorie politique, concernée par la question de la modernisation et de la mondialisation. La thèse est divisée en cinq parties: les libéraux au nouveau démarrage, les institutions intellectuelles- les mythes et la réalité des modèles politiques, l'histoire politique de manipulation, les principes de la coalition et les aspects de la politique régionale et du monde global.Mots-Clés: benchmark; manipulation; critères; politiques

В статье исследуются причины, приведшие к возрождению и усилению фундаменталистских идей в исламе. В любой системе религиозных идей существуют течения экстремистского характера, призывающие вернуться к изначальным, «чистым» от внешних влияний верованиям, однако, как правило, число их сторонников невелико. Большинство мусульман отвергают необходимость и возможность насилия против иноверцев, но нельзя отрицать, что в современных государствах с исламским населением идеи фундаментализма получают поддержку миллионов сторонников. ; This article explores the social history of fundamental Islam in the Middle East and beyond. The rise of fundamentalism is regarded as a conflict against the global forces that inadvertently promoted the evolution of radical ideas in Islam. Salafism or the original trend in fundamental Islam is rooted in the failure of secular trends of development in the Islamic world. Once a glorious Caliphate that challenged the power and influence of other states, the world of Islam ended as a conglomerate of states deeply mired in backwardness and dependent on others. The weakness of the Islamic states led to their colonial subjugation at the hands of Western powers. Awareness of the Islamic states' inferior status led to conflicting trends in Islamic thought. In the 20 th century it gave rise to a nationalism that brought to power modernizing regimes in Turkey, Iraq, Egypt and other states with a mainly Islamic population. However, in most cases secular modernization and anti-colonialism failed, giving birth to corrupt and inefficient forms of government and a lack of visible success in economic policy. The obvious failure of secular nationalism provided grounds for the renaissance of Islamic fundamentalism that sought to explain the failure of nationalism and modernization by the obvious departure of the Islamic societies from the so-called true and pure Islam that had led it to success in the times of Caliphates. Islamic theologians such as Sayiid Q'tub called on Muslims to return to pure Islam and rid themselves of Western domination. Fundamentalist ideas increased their influence in the urban areas where social despair increased social pressure. The political factor also played a role in the spread of fundamentalist ideas. The Saudi regime struck a compromise with Wahhabism and secured its own power by funding the fundamentаlists' drive to proselytize beyond what became Saudi Arabia. Islamic thinkers gradually evolved an even more violent set of ideas that came to fully reject modernity, and a reliance on a military confrontation that would put an end to the domination of the West and result in the final battle when Islam would restore its past glory. The inept policies of Western powers including the war in Iraq and Afghanistan poured oil on the fire of local frustrations. These ideas formed a basis for the creation of ISIS that has now spread its influence to many countries where Muslims are in the majority. The rise of Islamic fundamentalism emerges as a concurrence of historic trends when historic memories, the resentment of modernity, social desperation, failed hopes of nationalism and a game of global contradictions form the basis of violent extremism.

Cover -- Half Title -- Title -- Copyright -- Original Title -- Original Copyright -- Dedication -- Contents -- List of Tables -- Preface -- I. Interpreting Soviet Strategy -- 1. On Collaborative Competition -- 2. Soviet Policy in the Middle East, 1967-72: Unalterable Antagonism or Collaborative Competition? -- 3. The Soviet Union and the Palestinian Issue -- 4. Soviet Behavior toward the Lebanon War, 1982-84 -- 5. The Soviet Union and the Iran-Iraq War, 1980-88 -- 6. Gorbachev's Middle East Strategy -- II. The Sources of Soviet Strategy: Consensus and Conflict -- 7. Militants, Moderates, and Centrists: Soviet Perspectives on the Arab-Israeli Conflict, 1971-87 -- 8. The Soviet View of the U.S.-Israeli Partnership -- III. Prospects for Superpower Cooperation -- 9. Perspectives on Superpower Crisis Management and Conflict Resolution in the Arab-Israeli Conflict -- 10. Learning, Politics, and Interaction: Implications for Superpower Conflict Mitigation and Crisis Prevention -- Afterword, Fall 1988-Spring 1989 -- Index.