Can Faiths Make Peace?: Holy Wars and the Resolution of by Philip Broadhead, Damien Keown

By Philip Broadhead, Damien Keown

It is frequently alleged that faith is an immense explanation for conflict and dissent. historical past is suffering from the wreckage of non secular clash, from the crusades onwards, and it really is often maintained that it truly is faith that's the tinderbox that ignites such a lot of local disputes - from Bosnia's ethnic detoxification to the continuing clash in Iraq. If faith is on trial, the proof opposed to it so frequently turns out damning. yet is the image particularly as grim as has been painted? little or no is heard in defence of faith and few makes an attempt were made to place the opposite aspect of the case. The essays during this quantity are one of the first systematically to discover the position of faith as a strength for peace, either traditionally and within the modern international. They specialise in the efforts which were made via participants, groups and non secular teams to safe conflict-resolution and substitute hostility with tolerance and mutual appreciate. particular subject matters explored contain: nationalism and non secular clash; revolution and spiritual wars; the impression of secularisation; ethnicity and faith; clash over holy areas; and making and preserving the peace.

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Additional info for Can Faiths Make Peace?: Holy Wars and the Resolution of Religious Conflicts (International Library of War Studies)

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It is not a matter of whether he lied or deliberately invoked false intelligence, but that he was concerned to convince people about a decision he had already taken. Destructions Once wars and ethnic conflicts begin they have a momentum of their own and it can be difficult to break the cycles of violence, of attack and counter-attack. The hatred of the other that often covers the fear of the other becomes so entrenched, 40 CAN FAITHS MAKE PEACE? that it is difficult to imagine how peacemaking can succeed.

Anti-Semitism did not have to be masked or invoked in coded language because people could be quite open about racial and anti-Semitic language. Racial categories were part of a European cultural inheritance, as Kant’s Geography makes clear. 3 In the shadows of Auschwitz we have learnt something different, but we are still reticent to rethink the language and cultural inheritances that made Auschwitz possible in the heart of Europe. 4 As Jean-Paul Sartre began to grasp in Anti-Semite and Jew,5 there was an implicit intolerance to forms of collective identity within the tolerances being claimed within a rationalist European modernity.

90– 117 2 3 4 5 3 RELIGIONS, HATREDS, PEACEMAKING AND SUFFERING Victor J. Seidler Histories Religions can find it hard to make peace within their own traditions so that historically they have often projected their fears and uncertainties onto ‘other traditions’ against which they define themselves. Within the West there has been a particular intensity in the struggles between different Abrahamic traditions – Judaism, Christianity and Islam – that have often disavowed their connections with each other and so shaped a fear of the other.

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