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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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Wider die „Culturbrille“ – Versuch, Hartmut Böhmes „Perspektiven der Kulturwissenschaft“ auszuweiten

as a Paradigm for Anthropology. In: Ethos 18/1, S. 5-47. Dießelmann, Anna-Lena (2014): Menschen und Tiere – Vom Verschwimmen einer ehemals stabilen Opposition In: Zeitschrift für Kulturwissenschaften [Themenheft] Vorstellungskraft. Hrsg. von Siegfried Mattl und Christian Schulte 2 (2014), S. 45-70. Eisenstadt, S. N. (2000): Multiple Modernities. In: Daedalus 129/1, S. 1-29. Fabian, Johannes (2001): Im Tropenfieber. Wissenschaft und Wahn in der Erforschung Zentralafrikas. München: Beck. Fabian, Johannes (1983): Time and the Other. How

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To Regulate or to Liberate? Business Development and the Dilemmas of the Authorities Regarding the Shape of Economic Policy in the Years 1989–1995

. [Journal of Laws] 1994, no. 52, item 209. Klimkowski C., (2002), Istota, skutki i zarządzanie ryzykiem katastroficznym w rolnictwie polskim [Disaster risk in Polish agriculture - its essence, results, and management], Warsaw. Kostrzewski L., Miączyński P., (2012), Łowcy milionów [Million hunters], Warsaw. Kowal S., (2015), Dwadzieścia pięć lat transformacji polskiej gospodarki. Przemiany ku nowoczesności czy nadrabianie zapóźnień? [Twenty-five years of the Polish economic transformation. Changes towards modernity or making

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East Central Europe in the First Globalization (1850-1914)

-Köln-Graz. Grant, Oliver (2003), „ Few better farmers in Europe”? Productivity, Change, and Modernization in East-Elbian Agriculture 1870-1913 [in:] Eley, Geoff; Retallack, James (Eds.), Wilhelminism and Its Legacies. German Modernities and the Meaning of Reform, 1890-1930 , New York-Oxford, pp. 51-72. Gregory, Paul (1994), Before Command. An Economic History of Russia from Emancipation to the First Five-Year Plan , Princeton. Gross, Nachum T. (1973), Die Stellung der Habsburgermonarchie in der Weltwirtschaft [in:] Brusatti, Alois (Ed.), Die Habsburgermonarchie

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Prekäre Natur – Schauplätze ökologischen Erzählens zwischen 1840 und 1915 ll Eine Forschungsskizze ll.

-)finden. Wissensfabrikation zwischen Geschichte und Gedächtnis. In: Nell, Werner/Weiland, Marc (Hgg.): Imaginäre Dörfer. Zur Wiederkehr des Dörflichen in Literatur, Film und Lebenswelt. Bielefeld: transcript, S. 53-80. Locher, Fabien/Fressoz, Jean-Baptiste (2012): Modernity’s Frail Climate: A Climate History of Environmental Reflexivity. In: Critical Inquiry 38/3, S. 579-598. Malm, Andreas (2018): The Progress of this Storm. Nature and Society in a Warming World. London: Verso. Marszałek, Magdalena/Nell, Werner/Weiland, Marc (2017): Über Land

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Vom Schwarz-Weiß-Kontrast zur dividuellen Kompositkultur

. Bologna: Damiani. Frobenius, Leo (1933): Kulturgeschichte Afrikas. Prolegomena zu einer historischen Gestaltlehre. Frankfurt/M.: Phaidon. Gilroy, Paul (1993): The Black Atlantic. Modernity and Double Consciousness. London/New York: Verso. Glissant, Edouard (1981): Le Discours Antillais. Paris: Seuil. Glissant, Edouard (1986): Zersplitterte Welten. Der Diskurs der Antillen. Heidelberg: Wunderhorn. Glissant, Eduoard (1997): Traité du Tout-Monde, Paris: Gallimard. Hall, Stuart

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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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