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The Arabic Language: A Latin of Modernity?

modernity” (or of how the political, social, cultural, technological, or economic relations were organized in the west, ensuring its domination over the rest of the world [cf Malik 2017 : 56; Mommsen 1987 : 38]). It required quite a leap of faith to propose that Arabic could be French’s match. But such faith was not in short supply, as proposers of the idea also saw Arabic as the language of god, thus the world’s first-ever language conferred on humanity directly from the heavens. From this perspective, French had to be inferior to the holy language of the Quran

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Selected Concepts of Contemporary Rural Research: Inspirations and Challenges for Rural Anthropology

. (2011). Anthropologists and the challenges of modernity. Anthropological Journal of European Cultures , 20(1), 111–113. ESPON Policy Brief (2017). Shrinking rural regions in Europe . European Regional Development Fund. Získané 5. 5. 2019, . Falťan, Ľ. (Ed.). (2011). Malé vidiecke sídla na Slovensku začiatkom 21. storočia . Bratislava: Sociologický ústav SAV. Falťan, Ľ. (2019). Socio-priestorové premeny vidieckych sídiel na Slovensku v začiatkoch 21. storočia – sociologická reflexia. Sociológia , 51 (2), 95

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The Challenge of Postsecularism

recognized status equality” ( Bauman, 2017 , p. 140). The postsecular understanding of religious and secular mutuality is exactly about this. Bauman’s appreciation for Pope Francis could be confirmed by the sociologist Michele Dillon in the book Postsecular Catholicism: Relevance and Renewal in which the author stated that: “The Catholic Church has many resources that well match the postsecular turn” ( Dillon, 2018 , p. 165). Dillon made reference to Habermas’ concept of “contrite modernity,” which she applied also to the Catholic Church. And in the light of the recent

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Contemporary Religiosity and the Absence of Solidarity With Those in Need

interpretations. What Comes after Secularization – The Czech Case Study Secularization was understood in European modernity as a process of emancipation from religion, in which religious thinking, practices, and institutions lost social significance. The turn of the twentieth and twenty-first centuries brought new developments within this paradigm (see Martin 2005 , Davie 1999 ). Thus, we now speak about different modes of the return of religion and spirituality into the public space and about its coexistence with what of the secularization paradigm is still alive. I

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Secular Formatting of the Sacred: Human Rights and the Question of Secularization and Re-Sacralization

the sacralization Joas describes. If they achieve the role of a secular formatting of the sacred, the ideals of human rights may profit from a more modest and pragmatic approach to their history, their genealogy, and their future influence. References Asad, Talal. 2003. Formations of the Secular: Christianity, Islam, Modernity Stanford, CA: Stanford University Press. Asad Talal. 2003 Formations of the Secular: Christianity, Islam, Modernity Stanford, CA Stanford University Press Asad, Talal. 2015. “Reflections on Violence, Law, and

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How to Respond to Conflicts Over Value Pluralism?

the next of kin, especially of the elderly, is a telling example in this respect. In comparison, the formal and procedural ethics of modernity has proven incapable to substitute the motivational and translational potential of these traditions so that the norms of the former risk to remain empty phrases. This is illustrated by the fact the principles of no-harm and self-determination, being the (almost) universally accepted rules for moral decision-making in modern societies, lose a lot of their plausibility when applied to concrete moral dilemmas ( Dülmer 2014 , 257

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A Bridge to the Past: Public Memory and Nostalgia for the Communist Times in Modern Georgia

occupy past time, they appropriate the materializations of that era. Visitors of this flea market could be representatives of flaneurism . Flaneurism according to Buck-Morss (1986) is a “consumerist mode of being in the world”. In this sense, spending time at the flea market corresponds to the concept of flaneurism as the interaction with the surroundings also involves trading relations even if one follows the rule of flaneur: “look but do not touch”. However, if the flaneur is interested in modernity itself, the flea market visitor observes the relationship

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Greek Civil Society’s Online Alternative Networks as Emergent Resilience Strategies in Time of Crisis


The use of new communications technologies and social media, in Greece, during the time of crisis, has led to the development of numerous online informal Civil Society Networks (CSNs) (i.e. networking-building platforms, self - organized groups in Facebook, forums, exchange platforms) proposing a rethinking of the status quo of formal civil organizations. This research, utilizing the methodology of discourse analysis, aims at summarizing the rise of these networks in Greece that incorporates both solidarity initiatives and autonomous political/economic spaces and identify the indicative predictive factors of their survival and growth. Some basic conclusions that have been drawn through this research is that alternative online networks can be proven as indicative sign of the social dynamism of a given period but in order to be resilient and sustainable they should develop focal points of physical reference, pursue national representation, focus mainly on monothematic goods/services and cultivate, in several cases, links with relevant social movements and local or national NGOs. A general induction through this research is that a CSN, during this current crisis, stands between two classical models of reference in a society seeking modernity and flexibility and can be considered as a proposed type of effective experimentation and mobilization that can pursue common social goals and serve needs of deprived people. Some issues that still remain underexplored and need further elaboration are social and political identity of participants, the potential links with local, national and international communities, the functional balance between structure and flexibility as well as the efficient distribution of energy between solidarity and protest.

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Instrumentality of Questions Asked as a Practical Competence Instructed by Schools and Mass Media

Bennewicz, Warszawa (Warsaw). CHŁOPECKI J. (2002), Świat fabuły i świat akcji (The World of Narration and The World of Action) [in:] G. Kurczewski (ed.), Meandry tradycji, zakręty ponowoczesności (Meanders of Tradition, The Crossroads of Post-Modernity), Wydawnictwo WSIiZ, Rzeszów. DEMBKOWSKI S., ELDRIDGE F., HUNTER I. (2014), Coaching kadry kierowniczej (Coaching for the Managerial Staff), Wydawnictwo Naukowe PWN, Warszawa (Warsaw). GOBAN-KLAS T. (2015), Media i komunikowanie masowe (Mass media and Mass Communication, PWN, Warszawa (Warsaw

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An attack called defence: the communication strategy of ‘gender opponents’ in Italy

Modernity. Stanford: Stanford University Press. Giddens, A. (1991). Modernity and Self-Identity: Self and Society in the Late Modern Age . Stanford: Stanford University Press. Hay, J., & Couldry, N. (2011). Rethinking Convergence/Culture, CULTURAL STUDIES , 25(4-5), 473-486. Hirschman, A. O. (1972). Exit, Voice, and Loyalty: Responses to Decline in Firms, Organizations and States . Cambridge USA: Harvard University Press. Inglehart, R. (1977). The Silent Revolution. Princeton: Princeton University Press. Jenkins, H. (2006). Convergence

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