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Summary in English.

Ethnic, religious, and economic factors in the Chechen conflict. Summary in English p. 315.

This focus article discusses the recent book by Robert D. Putnam and D.E. Campbell, which has recently won the 2011 Woodrow Wilson Award of the American Political Science Association. Framing this piece of research in the context of the extremely rich and influential work developed by Robert D. Putnam for about fifty years, Sergio Fabbrini illustrates the main findings of American Grace with reference to the recent developments and the assets of the US democracy. Luca Ozzano draws attention to the consequences determined by the relationship between religion and political participation on the foreign policy developments and, more generally, on the complex world of international relations. The third review, by Giuliano Amato, develops a broader reflection on the effect of religions on the current difficulties of our democracies, in America and in Europe, focusing on the notion of post-secular society. Finally, a quick but dense response by Robert D. Putnam highlights the main points from these threefold review, individuating some new possible questions and puzzles for future researches. Adapted from the source document.

Multiculturalism's main assumption is that 'diversity matters', and within contemporary multicultural societies the different religious experiences of the members are perceived as one of their most relevant features, one that might also lead to a number of dangerous and (at least seemingly) unsolvable conflicts. In the first and second sections of this article, I consider Bhikhu Parekh and Tariq Modood's positions concerning the relationship between multiculturalism and the variety of religious experiences, while in the third section I discuss the main theoretical problems that remain open. Essentially, such problems have all to do with the lack of an explicit addressing the issue of religious diversity from an effective intercultural perspective. Lastly, I try to bring back the variety of religious experiences to a different theoretical paradigm, which aims at importing some of the conceptual achievements of contemporary complexity theories into the social sciences' discourse. In doing so, my goal is not to elaborate a single model able to give definite answers, but rather, to the extent to which it is possible, to secure its flexibility, as well as its ability to adequate to the inputs coming from an unceasingly changing 'reality'. Adapted from the source document.