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"This volume comprises nineteen papers presented at the 29th Congress of the Union Européenne des Arabisants et Islamisants at the University of Münster, Germany in September 2018. The articles focus on a variety of phenomena from premodern and modern Islamicate cultures and societies. They are organized in sections on Sciences, Literature and Linguistics, Islamic Law, Theology and Philosophy, History and Society and Material Culture. The variety of approaches to the sources and methods employed represents the width of European research in this field. Thus, the volume provides an easy access to the newest European scholarship on the Islamicate Near and Middle East." --Provided by publisher., Includes bibliographical references., "This volume comprises nineteen papers presented at the 29th Congress of the Union Européenne des Arabisants et Islamisants at the University of Münster, Germany in September 2018. The articles focus on a variety of phenomena from premodern and modern Islamicate cultures and societies. They are organized in sections on Sciences, Literature and Linguistics, Islamic Law, Theology and Philosophy, History and Society and Material Culture. The variety of approaches to the sources and methods employed represents the width of European research in this field. Thus, the volume provides an easy access to the newest European scholarship on the Islamicate Near and Middle East." --Provided by publisher.

"Islamic cultures seem to be ideal examples of cultures dominated entirely by religious norms. But in this sense the modern understanding of Islam differs markedly from that of the classical period (i.e., the premodern until well into the nineteenth century). Whereas modern fundamentalist movements aim at the greatest possible legitimization of religious norms throughout the entire society and see this as being the most Islamic structure (and are confirmed in this view by the western public opinion of Islam), a glimpse at premodern Islamic cultural forms offer a much more complex picture. Already the extraction of norms from the authoritative texts reveals itself to be an exacting process of disambiguation that included several subjective processes and rational procedures. The fact that these procedures led to a juxtaposition of competing norms was widely accepted--see the much quoted prophet's hadith "Difference of opinion is a mercy for my community." This kind of tolerance of ambiguity manifests itself not only in Islamic law but also in many other spheres of Islamic scholarship (for example, in Qur'an exegesis and in linguistics), in several literary genres, and also in the mentality of social conditions and of the people themselves, which included tolerance of religious minorities, sympathetic attitudes towards foreigners, and high social mobility). Symptomatic is also the considerably conflict-free coexistence of religious and secular discourses in classical Islamic culture, which stands in striking contrast to the inseparability of Islam and the worldly sphere postulated today. Under these specific conditions Islam was spared many of the crises of the Occident, but herein also lies an important cause of the current conflicts between Islam and the modern West. The collision of Islam with a culture that hardly knew such a tolerance of ambiguity and tended to reject it had to lead to a reformulation of the fundamentals of Islam in the form of ideologies that wer, Includes bibliographical references and index., 1. Introduction -- 2. Cultural Ambiguity -- 3. Does God Speak in Textual Variants? -- 4. Does God Speak Ambiguously? -- 5. The Blessing of Dissent -- 6. The Islamization of Islam -- 7. Language: A Serious Business and a Game -- 8. The Ambiguity of Sexual Desire -- 9. The Serene Look at the World -- 10. In Quest of Certainty -- Bibliography., "Islamic cultures seem to be ideal examples of cultures dominated entirely by religious norms. But in this sense the modern understanding of Islam differs markedly from that of the classical period (i.e., the premodern until well into the nineteenth century). Whereas modern fundamentalist movements aim at the greatest possible legitimization of religious norms throughout the entire society and see this as being the most Islamic structure (and are confirmed in this view by the western public opinion of Islam), a glimpse at premodern Islamic cultural forms offer a much more complex picture. Already the extraction of norms from the authoritative texts reveals itself to be an exacting process of disambiguation that included several subjective processes and rational procedures. The fact that these procedures led to a juxtaposition of competing norms was widely accepted--see the much quoted prophet's hadith "Difference of opinion is a mercy for my community." This kind of tolerance of ambiguity manifests itself not only in Islamic law but also in many other spheres of Islamic scholarship (for example, in Qur'an exegesis and in linguistics), in several literary genres, and also in the mentality of social conditions and of the people themselves, which included tolerance of religious minorities, sympathetic attitudes towards foreigners, and high social mobility). Symptomatic is also the considerably conflict-free coexistence of religious and secular discourses in classical Islamic culture, which stands in striking contrast to the inseparability of Islam and the worldly sphere postulated today. Under these specific conditions Islam was spared many of the crises of the Occident, but herein also lies an important cause of the current conflicts between Islam and the modern West. The collision of Islam with a culture that hardly knew such a tolerance of ambiguity and tended to reject it had to lead to a reformulation of the fundamentals of Islam in the form of ideologies that wer

Dovoljno dugo je medijska pedagogija u Austriji bila – u teoriji i didaktici uvijek iznova usmjerena na organizacijske uzorke njemačkoga govornog stručnog diskursa – jedan između spoznaja empirijsko-analitičkog medijskog istraživanja, kritički-normativno usmjerene znanosti o komunikacijama i pragmatski usmjerene znanosti o odgoju (intencionalan socijalizacijski rad) određen diskurs o kratkoročnim i dugoročnim djelovanjima medija (vertikalna dimenzija) i njihova straha od difundiranja (rastapanja) u individualne i kolektivne životne arhitekture (stajališta, držanja, provođenje svakodnevice i životne kulture – horizontalna dimenzija). Tijekom rastuće lingvističke, ali i akademske propustljivosti u jednoj sve više povezanoj i umreženoj Europi čovjek se može nadati da će provincijska oholost (praktična medijska pedagogija kao kulturno distanciranje od austrijskog dnevnog lista «Krone») također postati anegdota kao i izrezivanje «za mlade nepodobnih» scena iz fi lmova. Možemo se samo nadati da će se na njezinome mjestu razviti medijsko-pedagoški diskurs, koji će s jedne strane otvoriti pogled za mogućnosti medijski posredovane socijalne prakse, dok će s druge strane posredovati između obitelji, škola, znanosti i obrazovne politike.17 Osim toga bi prije svega i postavljanje problema medijske pedagogije moralo biti integrirano u teoretsku i akademsku znanost o komunikacijama. Da li je (austrijska) znanost o komunikacijama spremna na to, ne ovisi samo o dobroj volji i katkada zamašnoj uviđavnosti ljudi koji rade studijske programe, nego na kraju o složenosti teoretskih programa koji se trenutačno koriste. Univerzalnoteoretski predstavljene platforme diskursa, koje se u europskom kontekstu razvoja obrazovanja tu i tamo razvijaju, počele su se zaustavljati i u Austriji. U tom smislu je zemlja planina – upravo zbog toga – zemlja (kulturnog) uspona. Na kraju čovjek dostiže puno mjesta s vidikom (promatračnice), što je – ne samo za medijsku pedagogiju – dobitak., The author analyzes the Austrian development of media pedagogy, which was fi rst taught under the infl uence of religious circles; evenutally, it became established at respectable universities. Placed within the context of communications, media pedagogy today addresses both the society of communication and the communication of society from a third-person point of view. However, the study of media has become the study of technology. A thorough media pedagogy should include more than the discussion of today’s tools of communication. Those studying the media should also be media literate—in other words, the pedagogy needs to move beyond the practical and include the theoretical. Platforms of discourse that represent universal, theoretical development in education throughout Europe can be rooted in Austria, too. Through pedagogy, and not just media pedagogy, Austria can discuss the media through many points of view.

¿Qué tienen en común la desaparición de las variedades de manzana, la aparición de políticos en programas de entrevistas, el fundamentalismo religioso y el mercado del arte y la música? La diversidad se reduce en todas partes, lo inesperado y lo desajustado se rechaza. En lugar del contenido peculiar, hay una supuesta autenticidad: ya no es el "qué" lo que cuenta, sino solo el "cómo". En la actualidad, la complejidad, la pluralidad y la diversidad ya no se perciben como un enriquecimiento. La sociedad moderna ya no acepta ambigüedades, lo cual se traduce en una drástica reducción de opiniones o posiciones sociales. En este breve pero contundente ensayo, Thomas Bauer pone en evidencia que la intolerancia a la ambigüedad es el signo de nuestro tiempo. Muestra, además, las consecuencias si continuamos en este fatal camino de pérdida de diversidad.

¿Qué tienen en común la desaparición de las variedades de manzana, la aparición de políticos en programas de entrevistas, el fundamentalismo religioso y el mercado del arte y la música? La diversidad se reduce en todas partes, lo inesperado y lo desajustado se rechaza. En lugar del contenido peculiar, hay una supuesta autenticidad: ya no es el "qué" lo que cuenta, sino solo el "cómo". En la actualidad, la complejidad, la pluralidad y la diversidad ya no se perciben como un enriquecimiento. La sociedad moderna ya no acepta ambigüedades, lo cual se traduce en una drástica reducción de opiniones o posiciones sociales. En este breve pero contundente ensayo, Thomas Bauer pone en evidencia que la intolerancia a la ambigüedad es el signo de nuestro tiempo. Muestra, además, las consecuencias si continuamos en este fatal camino de pérdida de diversidad.

¿Qué tienen en común la desaparición de las variedades de manzana, la aparición de políticos en programas de entrevistas, el fundamentalismo religioso y el mercado del arte y la música? La diversidad se reduce en todas partes, lo inesperado y lo desajustado se rechaza. En lugar del contenido peculiar, hay una supuesta autenticidad: ya no es el qué lo que cuenta, sino solo el cómo. En la actualidad, la complejidad, la pluralidad y la diversidad ya no se perciben como un enriquecimiento. La sociedad moderna ya no acepta ambigüedades, lo cual se traduce en una drástica reducción de opiniones o posiciones sociales.

¿Qué tienen en común la desaparición de las variedades de manzana, la aparición de políticos en programas de entrevistas, el fundamentalismo religioso y el mercado del arte y la música? La diversidad se reduce en todas partes, lo inesperado y lo desajustado se rechaza. En lugar del contenido peculiar, hay una supuesta autenticidad: ya no es el "qué" lo que cuenta, sino solo el "cómo". En la actualidad, la complejidad, la pluralidad y la diversidad ya no se perciben como un enriquecimiento. La sociedad moderna ya no acepta ambigüedades, lo cual se traduce en una drástica reducción de opiniones o posiciones sociales. En este breve pero contundente ensayo, Thomas Bauer pone en evidencia que la intolerancia a la ambigüedad es el signo de nuestro tiempo. Muestra, además, las consecuencias si continuamos en este fatal camino de pérdida de diversidad.