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Nonostante il tema della lotta al terrorismo di matrice asseritamente religiosa, e dunque della radicalizzazione che precede il passaggio all'atto violento, sia al centro del dibattito politico e giuridico ormai da vent'anni, il nostro ordinamento non sembra essere stato ancora in grado di elaborare una risposta univoca e efficace a detti fenomeni. Il punto di partenza da cui prende le mosse questo lavoro è la convinzione che le difficoltà finora incontrate siano anzitutto legate alla lacuna di una definizione giuridica di radicalizzazione, foriera di confusione e criticità. Primo scopo di tale ricerca, quindi, è conferire a tale concetto un'autentica rilevanza giuridica, capace di indicare all'ordinamento il baricentro attorno al quale orientare la propria reazione. Alla luce della proposta qui elaborata, secondo cui il radicalizzato è colui che ha modellato la sua intera personalità attorno alla sua professione di fede e rifiuta di riconoscere pari dignità a chi non condivide la sua religiosità totalizzante, si vaglierà poi l'attuale modello italiano di contrasto alla radicalizzazione, evidenziandone in particolare i limiti e le debolezze. La seconda parte del lavoro suggerisce invece inedite strategie di prevenzione della radicalizzazione e di de-radicalizzazione attuabili in un ordinamento laico come quello italiano, prefigurando nuove ipotesi di collaborazione con le comunità religiose compatibili col quadro costituzionale e sottolineando la centralità del concetto di responsabilità in un piano laico di de-radicalizzazione. ; Despite the fact that the fight against allegedly religious terrorism, and therefore the radicalisation that precedes the transition to violence, has been at the centre of the political and legal debate for twenty years now, our legal system does not yet seem to have been able to develop a univocal and effective response to these phenomena. The starting point for this work is the conviction that the difficulties encountered so far are first and foremost linked to the lack of a legal definition of radicalisation, a source of confusion and criticality. The first aim of this research, therefore, is to give this concept legal relevance, capable of indicating to the legal system the centre of gravity around which to orient its reaction. In the light of the proposal elaborated here, according to which the radicalised individual is he who has modelled his entire personality around his profession of faith and refuses to recognise equal dignity to those who do not share his totalising religiosity, the present Italian model of counteracting radicalisation will be examined, highlighting, in particular, its limits and weaknesses. The second part of the thesis, on the other hand, suggests new strategies for the prevention of radicalisation and de-radicalisation that can be implemented in a secular system such as the Italian one, prefiguring new hypotheses of collaboration with religious communities compatible with the constitutional framework and stressing the centrality of the concept of responsibility in a secular plan of de-radicalisation.

A recent ruling by EU Court of Justice has clarified the inapplicability of Rome III regulation to proceedings concerning separation and divorce of exclusively religious nature. The ruling has not however dispelled the doubts concerning the possibility of recognizing Islamic repudiation-based divorces within EU legal order. Rome III regulation requires that the foreign law which should apply to a divorce pursuant to other provisions must be replaced by lex fori, in the event that the former provides unequal access to the institution, due to the different sex of spouses. What it is not clear is whether this discriminatory effect should be assessed in the abstract or in concrete terms. This paper, starting from the Sahyouni c. Mamisch case, analyzes the fundamental right to a non- discriminatory treatment in face of talaq, its scope, and the possibilities of guaranteeing its observance, even though in constant application of the principle of conferral that still limits EU activities in the field of fundamental rights. European Union, as known, must necessarily remain neutral in religious matters, in the name of an unavoidable neutrality, due to the reluctance of the member States to renounce to their sovereignty in an area so characterized in the sense of identity.

Dieses Praxisbuch bietet einen Überblick über die psychologischen Aspekte der Führung und Entwicklung in der Arbeitswelt 4.0. Es enthält praxisrelevante, augenöffnende Beiträge wie z.B.: Menschen in der Arbeitswelt 4.0 Digitale Leadership Teamentwicklung in der digitalen Arbeitswelt Psychologischen Grundlagen agiler Arbeitsmethoden Personalentwicklung und Lernen in der Arbeitswelt 4.0 Identität in der Arbeitswelt 4.0 Design Thinking zur Entwicklung innovativer Weiterbildungen Leistungssteuerung und Selbstregulation als Kernkompetenz in der Arbeitswelt 4.0. Neben realen Best-Practice-Fällen aus verschiedenen Branchen kommen Expertinnen und Experten in Interviews zu Wort, neueste wissenschaftliche Erkenntnisse von aktuellen IAP-Forschungsergebnissen werden für Anwender/innen aufbereitet und relevante, praxisdienliche Hinwiese beschrieben. Praktiker/innen finden in diesem Band Grund- und Anwendungswissen in kompakter und leicht verständlicher Form. Die Zielgruppen Fach- und Führungskräfte, Geschäftsführer/-innen, Personalentwickler/-innen, HR-Manager/-innen, Berater/-innen und alle an den Entwicklungen zur Arbeitswelt 4.0 interessierten Personen. Der Herausgeber Prof. Dr. Christoph Negri ist Leiter des IAP Institut für Angewandte Psychologie an der ZHAW Zürcher Hochschule für Angewandte Wissenschaften. Seit 2015 führt er am IAP verstärkt neue Entwicklungen im Bereich Lernen und Lehren ein und treibt den digitalen Wandel in Weiterbildung und Dienstleistung voran