Parlare del fallimento delle primavere arabe come di una sconfitta, che ha favorito, da un lato, la restaurazione di regimi autoritari e, dall’altro, il rafforzamento dei movimenti fondamentalisti, è riduttivo. L’articolo si propone di mostrare come i movimenti collettivi, che hanno animato le proteste nelle maggiori piazze delle capitali di molti Paesi arabi, hanno interpretato il bisogno di cambiamento politico ed economico che da troppi anni è stato ignorato o represso dai regimi al potere. Tali movimenti sono l’espressione di un (...) contro-movimento politico alternativo a quanti, in questi anni, inneggiando all’islam, hanno teorizzato e messo in pratica la lotta armata rivoluzionaria. La differenza fra questi due tipi di movimenti collettivi sta nella diversa posta in gioco che essi pongono al centro della loro azione. Per i movimenti di rivolta, la battaglia politica è per l’avvento della democrazia, per i movimenti fondamentalisti è, invece, in buona sostanza, la costituzione di un ferreo regime della verità religiosa, ancor più autoritario dei regimi politico-militari che si sono ripresi il potere dopo il 2012. (shrink)

Cuando apareció Heidegger y el nazismo el mundo intelectual internacional habló de una «bomba», pese al tono mesurado y exacto del texto. El descubrimiento innegable de su vínculo con el nazi-fascismo, comprometía no sólo a su propio país, sino a toda la cultura del siglo XX. Esta discusión sigue viva. Por eso, Heidegger y su herencia: el neonazismo, el neofascismo y el fundamentalismo islámico compromete de modo sorprendente la proyección del pensamiento heideggeriano en el presente y el futuro. (...) Con su metodología estricta y sobria, su exposición clara, fundada siempre en hechos y textos, Víctor Farías pone de manifiesto la función vitalizadora que Heidegger tiene en las formas totalitarias y extremistas de la actualidad. Para todo lector será una sorpresa mayor descubrir su pensamiento en relación a la polémica antisemita y revisionista iniciada por su alumno Ernst Nolte, la función central de la filosofía heideggeriana en el programa y la praxis del NPD —el mayor partido neonazi alemán— y en el discurso teórico de los neofascistas más relevantes de Francia, Italia y Bélgica, fundamentando en él la xenofobia extrema y el antisemitismo. Aun los ecologistas fundamentalistas heideggerianos, con Rudolf Bahro a la cabeza, anhelan el advenimiento de un «Adolf verde». Sorprende también que los fundamentalistas islámicos vean en Martin Heidegger una suerte de icono en su lucha contra los «infieles», la modernidad y la democracia, se revela que Khomeini formó un grupo autodenominado «los heideggerianos» que recibieron la misión de articular la cultura y la legalidad islámica en Irán. Uno de sus miembros era Ahmadinezhad. El neomarxista populista Hugo Chávez, primitivo pero antisemita radical, tuvo como su asesor más importante a Norberto Ceresole, el neonazi heideggeriano más relevante de Argentina. Incluso los neoracistas indigenistas del Perú acuden a Heidegger para fundamentar su «lucha por su sangre inca y su suelo» en la autenticidad del «Ser-ahí» heideggeriano. (shrink)

RESUMEN: En el escrito, después de una introducción general para comprender la problemática del mundo islámico y aclarar algunas definiciones, se lleva a cabo una investigación sobre el fenómeno del terrorismo yihadista, empezando con un breve excursus sobre el debate en torno a la definición de terrorismo internacional. Posteriormente, se analiza la estrutura del Estado islámico y cómo ha evolucionado durante la ultima década, el concepto de radicalización y, considerando diferentes estudios y estadísticas, intenta aclararse cuales puedan ser (...) las causas de la desviación terrorista, llegando a la conclusión que se trata de un fenómeno complejo que implica un análisis de diferentes cuestiones tanto históricas, como sociales y psicológicas.ABSTRACT: Following a general introduction to understand the issues of the Islamic world and the meaning of some key words, the writing carries out an investigation into the phenomenon of the jihadist terrorism. Beginning with a brief on the debate on the definition of international terrorism, the article looks into the islamic state system, its evolucion during the last period and the increasing of violent radicalization. Considering severals studies and statistics, it tries to clarify the causes of the terrorist deviation, reaching the conclusion that it is a complex phenomenon that embraces historical, social and psychological matters. PALABRAS CLAVE: terrorismo, fundamentalismo islámico, violenta radicalización, terrorista, IslamKEYWORDS: terrorism, islamic fundamentalism, violent radicalization, terrorist, Islam. (shrink)

El objetivo de este artículo consiste en analizar las definiciones del término terrorismo que preponderan en el discurso académico occidental. Este análisis permitirá constatar una intrínseca imposibilidad de formular una definición consensuada de dicho término. A lo largo del texto se defenderán las siguientes tesis: a) Las definiciones analizadas del término describen, de manera general, el modo en que operan las relaciones capitalistas de producción dentro de su actual etapa histórica. b) Dichas definiciones constituyen, en realidad, la proyección de los (...) elementos insostenibles del propio mundo social en el enemigo, puesto que la figura del terrorista islámico es construida como su reflejo. Se sostiene que el dispositivo del “terrorista islámico” responde a la urgencia de estabilizar las relaciones de poder existentes, demostrando las dificultades de las sociedades capitalistas de conservarse sin la figura del enemigo. (shrink)

El fundamentalismo y el pentecostalismo constituyen movimientos de gran importancia dentro del cristianismo moderno. Provienen de una vertiente religiosa común y paulatinamente irán expandiéndose (a otras religiones, como el fundamentalismo) y diferenciándose. Inicialmente, se establecen posibles puntos de interrelación; y se postula que tanto el fundamentalismo, como el pentecostalismo, son movimientos reaccionarios a una modernidad ilustrada y secularizada que ha removido la centralidad de Dios (según los postulados de la tesis de la secularización); el primero reaccionando de (...) una manera “racional”, remitiéndose a una lectura literal de las escrituras, y el segundo de una manera “vivencial”, experimentando la religiosidad de una manera “directa”, mediante la glosolalia, el éxtasis u otras formas corporales. Para concluir, se afirma que ambos movimientos constituirían versiones contrapuestas de experiencia religiosa; con la particularidad de constituir comunidades firmemente establecidas y que reaccionan al mundo secular, según la perspectiva de la incertidumbre moderna de Zygmunt Bauman. (shrink)

“Fundamentalismo” é um movimento ou uma corrente de pensamento, que prega obediência rigorosa e literal a um conjunto de princípios fundamentais. Pode estar presente na economia, na política, na educação e em outras instâncias da vida humana. É na religião que o fundamentalismo é mais conhecido e relacionado. Fundamentalismo religioso tem fases de expressão no decorrer da história possibilitando novas elaborações conceituais e estruturais. Nos últimos anos, o tema ressurge na América Latina quando governos fazem das ideias (...) fundamentalistas a sua base. Há uma junção perigosa entre os fundamentalismos religioso e político. O objetivo desse artigo consiste em avaliar criticamente esta relação e os seus desdobramentos sociais. O texto se divide em: 1) distinção entre “conservadorismo” e “fundamentalismo”; 2) panorama sobre as fases de expressão do fundamentalismo cristão de matriz protestante; 3) a Bíblia como base do The Fundamentals: a Testimony to the Truth; 4) fundamentalismo à brasileira, a partir do protestantismo de missão e do pentecostalismo. Os aspectos propositivos são sugeridos no decorrer da reflexão e, principalmente, no último momento do texto como apontamentos para repensar a formação teológica de líderes religiosos no Brasil. (shrink)

This paper studies fundamentalism, from the perspective of the tension between communicability and incommunicability, perceived in the religious dynamics in general. After a brief historical background on the subject, it focuses on the religious side of fundamentalism. Next, fundamentalism is approached in the context of its specific contradiction: the incommunicability of dogmatism, based on literalism, the incapacity for dialogue and extremist political actions, including terrorism, in permanent tension with the communicational need for visibility and recognition. Therefore, there is a specific (...) communicational condition within the incommunicability of the processes of dogmatization and dialogical closure inscribed in fundamentalist phenomena. We call this a communicative propensity to promote incommunicability. Finally, religious fundamentalism is postulated as a proselytizing of legitimation, tensioning the poles between dogma and bond, by adopting, contradictorily, the radicalization of both, and testing the limits of tolerance in modernity. (shrink)

El sorteo, practicado por primera vez en Atenas a principios del siglo V a. e. c., ha sido considerado durante mucho tiempo, por parte de la teoría política, como un importante mecanismo democratizador. Sin embargo, este recurso entró en desuso durante el desarrollo de la democracia moderna representativa a favor de las elecciones por votación, un fenómeno que algunos autores han calificado como “fundamentalismo electoral”. El objetivo de este artículo es presentar, comparar y evaluar dos propuestas utópicas de democracia (...) por sorteo ofrecidas por John Burnheim y Barbara Goodwin. La tarea que se plantea es analizar su validez y limitaciones, así como considerar su potencial de cara a mejorar las actuales democracias representativas. (shrink)

The aim of this article is to analyze, in the reports of the temptations of Luke, the fundamentalist reading that the Devil does of Psalm 91.11-12. This is intended to demonstrate the failure of the thought of someone reading the sacred text in a vile or superficial way. This article aims to show the theological thought of Luke to report the episode of the temptations of Christ in his gospel. It also wants to analyze the main features of a stance (...) based on biblical fundamentalism, its history and consequences n the exegetical field and on human relations. (shrink)

Dentro de la riquísima literatura producida en el círculo del poder abasí entre los siglos VIII y X, el Occidente islámico (es decir, al-Andalus, el Magreb y las islas del Mediterráneo occidental) ocupa un lugar insignificante, a pesar de las pretensiones universalistas que tenían sus autores. Este silencio afecta a todos los géneros literarios, con excepción de la geografía, que experimentó un gran desarrollo en ese periodo. ¿Cómo puede explicarse esta circunstancia? Contextualizar estos textos permite considerar dos argumentos. El (...) primero es la ausencia de datos históricos sobre Occidente a disposición de los autores de Oriente, lo que nos lleva a poner en cuestión la cronología de la formación de comunidades de sabios en el Occidente islámico, así como la circulación del saber en el mundo islámico. También se puede considerar que este silencio resulta de un desinterés deliberado respecto a Occidente, directamente vinculado con cuestiones políticas y geopolíticas. Desde una perspectiva imperial, invisibilizar el Occidente islámico -tierra de rebeldía desde mediados del siglo VIII- contribuye a diseñar un mundo ideal, cuya estructura muestra de manera implícita la centralidad de Bagdad. (shrink)

This article seeks to discuss the current inflated use of the concept of fundamentalism and to present some reflections about the limits and controversies surrounding the notion of fundamentalism. From the perspective of the History of Concepts, especially the reflections of Reinhart Koselleck, the text seeks to reconstruct the history of the concept of fundamentalism in America, presenting some essential moments to understand the transformations in the use of the concept throughout the 20th century. The importance of differenciating between “historical (...) fundamentalismo” and its expansion towards “global fundamentalism” – a perspective that gained streght in academia since the 1980s – is emphasized. From this reflections, this article seeks to presente a current debate between defenders of the use of fundamentalism in a comparative perspective and those who consider that the use os an expanded concept of fundamentalism has become more a complicator than a relevant analytical tool in contemporary studies of religion. (shrink)

This article presents arguments that seek to facilitate the understanding that the concept of Political Religion - as well as the authoritarian political experiences represented by it, such as Nazism and Stalinism - can be thought of in conjunction with the concept of fundamentalism. Furthermore, this article also presents possibilities for the concept of Civil Religion - which can also be classified as a Public Religion - even though it is often associated with political experiences considered democratic - such as (...) those of the United States and France - can also be considered in conjunction with that of fundamentalism. Therefore, this paper, carrying out an activity of delimitation and conceptual problematization, will define the concept of Political Religion, differentiating it from the concept of Civil Religion, and in a certain way from that of Public Religion, in an attempt to demarcate a concept of Public Religion, which has been mobilized, sometimes with a certain imprecision, by researchers from different areas. Although the objective of this article is not to empirically test the aforementioned concepts, by delimiting them, enhancing them, we seek to contribute to better yields in future analytical experiments. (shrink)

Resumo O fundamentalismo é um fenômeno relativamente recente, pelo menos como posição articulada e autoconsciente. O presente artigo apresenta, de início, uma reflexão sobre o surgimento do termo fundamentalismo, em breve resgate histórico. A seguir, identifica e analisa as características principais dessa atitude, tanto na sua configuração psicológica (subjetivismo fechado), como na sua teoria epistemológica implícita (fideísmo radical, fé ou submissão a uma autoridade religiosa como fonte exclusiva ou predominante de certeza epistemológica), na sua hermenêutica (liberalismo na interpretação (...) de escrituras) e na sua maneira de priorizar um ativismo radical, na perspectiva pragmática (tendência a medidas radicais, à militância e até ao terrorismo no prosseguimento efetivo dos seus fins). Aplicando essa análise, mostra que os debates atuais entre cristãos e "neoateus" parecem frequentemente fundamentalistas, mas não apenas do lado religioso da disputa. Talvez o nome de fundamentalista possa ser reivindicado por alguns que ficariam bem surpresos pela nova titulação. A última parte do artigo discute a religião "usada" e "abusada". Palavras-chave: Ateísmo; Fundamentalismo; Filosofia da religião.Fundamentalism is a relatively recent phenomenon, at least as an articulated and self-conscious position. The present article begins by reflecting on the origin of the term fundamentalism in a brief historical review. Then the principal characteristics of this attitude are identified and analyzed, both in its psychological configuration (a closed subjectivity), as well as in its implicit epistemological theory (radical fideism, faith or submission to a religiou authority as exclusive or predominant source of epistemological certitude), its hermeneutics (literalism in the interpretation of scriptures) and its manner of prioritizing radical activisim in its pragmatic perspective (tendency to radical means, to militancy and even terrorism in the effective persecution of its ends). Applying this analysis, current debates between Christians and "neo-atheists" appear frequently fundamentalist, but not only on the religious side of the dispute. Perhaps the name fundamentalist can be claimed even by some who would be quite surprised by the new christening. The last part of the article discusses "used" and "abused" religion. Key words : Atheism; fundamentalism; philosophy of religion. (shrink)

La epidemia del coronavirus ha afectado profundamente las prácticas religiosas en casi todo el mundo pues las políticas de aislamiento obstaculizan el ejercicio comunitario de la vivencia espiritual propia de muchos cultos. Sin embargo para algunos sectores la pandemia ha posibilitado la generación de nuevas prácticas y formas de crear comunidad a la distancia utilizando para ello la web. Este documento es una reflexión general sobre las religiones mundializadas y el COVID-19, que busca aportar un elemento de análisis para entender (...) el islam latino y cómo se organiza frente a la crisis, pues veremos que a pesar de la pandemia el trabajo de proselitismo no sólo no se ha detenido, sino que se ha ampliado, a la par que se propone la creación de una ummah global. Y finalmente se da una idea general de la recomposición de una parte del islam latino y de ciertos grupos del islam mundializado. (shrink)

En este artículo se examinan críticamente dos propuestas de solución a losargumentos escépticos, la del Wittgenstein de “Sobre la Certeza” y la másreciente de Crispin Wright, y se propone una alternativa. Tras describir losaspectos positivos de ambas propuestas, se las acusa de un defecto que lasinvalida, al que se denomina “fundamentalismo” (básicamente, el de no permitirla revisión de los sistemas epistémicos) y se propone una estrategia desolución del problema.

El artículo, sin ánimo de llevar a cabo una minuciosa retrospectiva histórica acerca de los inicios, recorrido y actualidad de la evolución de la denominada como “Doctrina woke”, la evolución y el cariz de los acontecimientos protagonizados por sus defensores y simpatizantes en la última década, plantea algunas reflexiones que permitan entender de dónde parte y en qué se ha transformado este fenómeno. Básicamente, al albur de los hechos, trata de dilucidar cómo y en qué medida este planteamiento ideológico y (...) sus principales ramificaciones inciden negativamente en aspectos fundamentales del orden democrático constitucional. (shrink)

During the summers of 2005 to 2009, Gustavo Bueno prepared five books that the publishing house Temas de Hoy, of Grupo Planeta, published during the fall (Spain is not a myth appeared in November 2005, Zapatero y el Pensamiento Alicia in October 2006, The Faith of the Atheist in October 2007, The Myth of the Right in October 2008). Some of the topics in those books were suggested by the publisher; The writing during the summer of 2009 was proposed by (...) the author: Democratic Corruption. Democracy and corruption. Under that label the first draft was typed in September, on Saint Matthew's Day. He then asked the publisher to modify the title, as it could scare away the bookstore public, so in its first revision, at the end of September, the book had already been renamed The stench of democracy (democracy and corruption). But since the term stench could also apparently hurt those who sell books, Bueno then proposed that it be titled, more poetically, The Secret Perfume of Democracy (thus the October 4 version), which also did not seem commercial enough. The final text delivered to the publisher, at the end of that month, was titled Democratic fundamentalism, with which it arrived in bookstores on January 13, 2010 with a subtitle given by the publisher, Spanish democracy under examination. In this edition, which makes up the fifth volume of the Complete Works, we maintain the name by which this work is known although we recover the subtitle that inspired its composition, Democracy and Corruption. In December 2009, having already reviewed the evidence for Democratic Fundamentalism, we noticed that a prominent individual from the Spanish Academy of Language had already published, five years earlier, another book with the same title, so it seemed appropriate. prepare the "label" corresponding to that phrase for the Finder of the Philosophy in Spanish project. When the book hit the shelves, Well, he had already published in El Catoblepas that month of January, a profound analysis, with a brilliant and far from simple classification, of the expression "democratic fundamentalism", based on the materials collected two weeks before in the label of the Finder. This "History (natural) of the expression democratic fundamentalism", written as stated after the book, thus becomes its essential complement, and that is why it is incorporated into this volume. In chapter 12 of Democratic Fundamentalism, Bueno deals with the degeneration of the principle of independence of the judicial power, which he exemplifies with the case of a judge corrupted by the Jesus Christ complex, so it was convenient to offer in this volume the scratch that in September of 2008 dedicated to a judge who was as divine as he was humanly self-conscious. This fifth volume is completed with two other scratches published in El Catoblepas, closely related to the subject of the book: "Corruption & Crisis" (February 2013) and "The Strong Ideas of Democratic Fundamentalism and Democratic Counterfundamentalism" (July 2014). On the page dedicated to this book on the Gustavo Bueno Foundation site, the reader can find several interviews compiled and some videos in which the author discusses this work. (shrink)

The proliferation of sects has made in Brazil and Latin America a space for a renewal of religious foundations. Despite the secularity of modern democracy, much of society retains a marked religious symbolism. With the advancement of neo-Pentecostalism, the speeches of populist parties and groups managed to raise awareness in important sectors of society. These fundamentalist movements bring religion closes to politics and economics. Not infrequently, this staggering fundamentalism takes on a belligerent character. On de one hand, the text conducts (...) a speculative-philosophical analysis around the pathological effects of this discourse and, on the other it tries to highlight the proposal for a healthy coexistence. It is not a question of conceptualizing, but of highlighting how the effects of a step-by-step fundamentalism generate social anomalies. Therefore, in addition to the diagnosis, the study points out the alternative of a philosophy of life. In this sense, the notion of representative democracy offers healthy skyline to reconnect coexistence in a pluralistic world. (shrink)

El objetivo del artículo es analizar el feminismo islámico en tanto que discurso teórico que involucra tres aspectos: 1) una hermenéutica del texto sagrado (Corán) que restituya la voz de las mujeres; 2) la asunción, por ende, de un objetivo feminista: el reconocimiento de la igualdad entre mujeres y hombres en el islam; 3) la convergencia de ambos objetivos en un proyecto emancipatorio traducible en igualdad jurídica, política y social. Las conclusiones versarán sobre las posibilidades de que el discurso (...) del feminismo islámico pueda tornarse proyecto político sin pasar por procesos secularizadores que, en parte, son criticados por algunas pensadoras musulmanas. (shrink)

RESUMENAl analizar si Ludwig Wittgenstein mantiene una posición fundamentalista en Sobre la certeza, suele discutirse si la citada obra se adapta al modelo de fundamentalismo propuesto por Avrum Stroll. Tras exponer las líneas básicas de dicho modelo, en esta nota se mantiene que Sobre la certeza no se adapta al modelo de Stroll debido al importante papel que Wittgenstein concede al contextualismo. Además, se añade que Wittgenstein no puede ser calificado de fundamentalista porque no reconoce ninguna propiedad que, sin (...) tener en cuenta la diversidad de casos particulares, permita justificar de forma conjunta todas nuestras creencias básicas.PALABRAS CLAVEWITTGENSTEIN, FUNDAMENTALISMO, CONTEXTUALISMO, CERTEZAABSTRACTDid Wittgenstein hold a foundationalist position in On Certainty? When this question is tackled, it is often discussed, whether On Certainty fits in the foundationalist model devised by Avrum Stroll. After expounding the main lines of this model, I hold that On Certainty does not fit in Stroll’s model, because of the important role Wittgenstein attaches to contextualism. Furthermore, I add that Wittgenstein cannot be seen as a foundationalist –or a coherentist–, because he does not admit any feature in virtue of which the whole of our basic beliefs are justified without considering circumstances at all.KEYWORDSWITTGENSTEIN, CERTAINTY, FOUNDATIONALISM, CONTEXTUALISM. (shrink)

Salem, Sara. “Feminismo islámico, interseccionalidad y decolonialidad.” Tábula Rasa 21 (2014): 111-122.

T echnocrati c fundamentalis m (neocons ) an d theocrati c fundamentalis m (teocons) ar e t w o manifestation s o f politica l though t v e r y restrict i v e o f democra c y . Th e f irst on e ha s a highe r incidenc e i n th e f iel d o f econo m y an d th e secon d on e i n tha t o f the (...) religion , bu t bot h imp l y a stron g challeng e fo r th e democrati c State . Thi s a r ticl e deals wit h th e mor e o r les s fo r ma l conjunctio n bet w ee n bot h kind s o f fundamentalism , that appear s an d acts , e v e n a t a globa l l e v el , a s a v e r y conse r v at i v e reactio n agains t the mai n demand s o f c i vi c laicis m an d o f pr o g ress i v e policies . Th e autho r maintain s that th e an s w e r t o thes e n e w fundamentalisms , li k e t o th e ol d d o gmatisms , i s no t a t all th e relat i vism , bu t th e critica l an d aut o critica l thought . Th e poin t i s t o ad v ance , with thi s critica l attitude , i n th e const r uctio n o f n e w democrati c fo r mulations , pr o vided wit h a mor e stron g fundamen t i n te r m s o f ethica l l e gitima c y an d socia l l e gitimation. (shrink)

PRADO, Patrícia Simone do. O Mundo nos nomeia : o fundamentalismo religioso no Islã e a categorização de uma identidade performativa. Dissertação (Mestrado) 2013. 148p. - Pontifícia Universidade Católica de Minas Gerais, Programa de Pós-graduação em Ciências da Religião, Belo Horizonte.

The object of study in this work is the response that some singers and music groups have given to the terrorism perpetrated by the self-proclaimed “Islamic State”, between 2015 and 2017, with special attention to some of their songs against terrorism. Likewise, it is analyzed whether the selected songs have a social function of delegitimizing this type of violence. To do this, first it is exposed what is the conception that this jihadist organization has about music: its anasheed and the (...) attacks perpetrated against the music sector, especially the western one. Afterwards, the response of singers and music groups to these actions is analyzed. (shrink)

Resumo Uma das reivindicações centrais dos movimentos políticos islâmicos é cumprir ou impor a sharī'a . Mas a visão que esses movimentos têm destoa da maneira como os sistemas jurídicos muçulmanos funcionaram historicamente. A própria definição de sharī'a , sua relação com o poder político, e sua aplicação num processo que leva a uma decisão jurídica, foram simplificados durante o processo de codificação dos séculos XIX e XX, e os movimentos islamistas são herdeiros dessa concepção "ocidentalizada" de sharī'a. Frequentemente traduzido (...) com "lei religiosa" ou "direito islâmico" o termo sharī'a não corresponde ao conceito ocidental de "lei" nem tampouco engloba todo o campo do direito dos povos muçulmanos. Paralelamente à sharī'a , também há o qānūn (o direito do soberano), e as regras derivadas do costume ( 'urf , adalat ). O objetivo deste artigo é analisar a formação da dualidade entre sharī'a e qānūn no direito muçulmano até a codificação da sharī'a no século XX e a dissolução dessa dualidade nas ideologias islamistas contemporâneas. Palavras-chave: sharī'a; islamismo; direito muçulmano. One of the main claims of contemporary Islamic political movements is to implement the sharia. But the view of the sharia held by those movements diverges from the Muslim judicial systems as they actually functioned throughout history. The very definition of sharia, its relation with the political power, and its implementation in specific cases, were simplified during the process of codification that took place between the 19 th and 20 th centuries, and contemporary Islamic movements inherited this "westernized" conception of sharia. Though often translated as "Islamic law", the term does not correspond exactly to the Western concept of "law", and neither does it comprise the whole field of law among Muslim peoples. Parallel to the sharia, there is also the qānūn (the law of the ruler), and the rules derived from costume ( 'urf, adalat ). This article intends to analyze the formation of the duality between sharia and qānūn in Islamic law until the codification of the sharia in the 20 th century, and the dissolution of this duality in contemporary Islamist ideologies. Keywords: sharia; Islamism; Islamic law. (shrink)

The events of September 11th, 2001 have irreversibly marked the outlook of the entire world in the beginning of the twentieth-first century and its consequences will certainly continue to be felt for years to come. Although relatively new, such events have not passed without receiving attention from some among the foremost thinkers of our time. Given that, we intend to develop an interpretative hypothesis which, starting from the perspective opened by the reflections of Friedrich Nietzsche concerning the nihilism and the (...) great politics, seeks to understand both the violent actions which try to justify themselves from a fundamentalist world view as well as the recent political and military configuration of the U.S. liberal democracy as different forms of reaction against the deepening of the value crisis ​​through which the Western world passes. (shrink)

This article has as its theme the democracy as fundamentalism, or the democratic fundamentalism. Its main objective is the recognition that the thinking about democracy can itself be fundamentalist, implying that not only religious fundamentalisms are a threat to contemporary democracy. Its method and object are the interpretation of texts by two contemporary philosophers who do not usually talk to each other, the Italian Gianni Vattimo and the French Jean-Luc Nancy. The essay's thesis is the affirmation of democratic thinking as (...) a form of fundamentalism, insofar as it fulfills certain conditions established by the two thinkers analyzed. These conditions are, in the language of the aforementioned philosophers, the framing of democracy under the so-called strong thought, or its subsumption to a metaphysical way of thought, so that it becomes incapable of self-criticism and its necessary reinvention. Thus, it is expected to contribute to the construction of a self-critical vision of democracy through dialogue with aspects of thought little known of important philosophers and also through the dialogue between philosophy and theology as emancipatory ways of knowing. (shrink)