Radical Attitudes Research Articles

From radicalism to pragmatism via Europe: PASOK’s stance vis-à-vis the EEC, 1977-1981

ABSTRACT In the late 1970s, the Greek Socialist Party changed its initially radical attitude against European integration; it was a process of internal party dissent, with a series of alternatives to full membership being examined. The current article focuses on this volte-face, arguing that PASOK’s stance towards the European Economic Community (EEC) was a result of Andreas Papandreou’s calculated manoeuvring, which was part and parcel of the socialist leader’s own brand of political opportunism. Sources include official diplomatic and party archival documents, newspapers and memoirs of prominent figures. More specifically, archival material is utilized for the first time to trace this monumental policy change and to shed light on the origins of Greece’s ‘troubled relationship’ with the EEC/EU.

الغربة في شعر مظفر النواب

Abstract This article is a triggering point to poems of Mozafar Nawab which is written in pure Arabic. Mozafar Nawab is one of those poets which is known for his radical political attitude against Arabic regime. This attitude brought him deportation and alienation. This can be reason he lived and died vagrantly. In this article alienation as the most explicit and effective poetic concepts applied by poet has been detected. While searching Mozafar Nawab'poetic concepts , the effect of alienation has been traced which poet has used in his works. Meditation, sadness ,angriness and homesickness are the clearest tools for poet to express his internal emotions. As for Nawab's poems all kinds of alienation (home alienation, social alienation , mental alienation even spiritual alienation)has been collected.

Balancing low-carbon power dispatching strategy for wind power integrated system

With the introduction of carbon trading in wind power integrated system, decision-makers may face more contradictions, such as economy and environment, objectivity and subjectivity, certainty and uncertainty. In order to balance these contradictions, this paper presents an economic emission dispatch model focusing on carbon price and wind power uncertainty simultaneously. Specifically factors for eliminating adverse effects of wind power uncertainty in both economic and environmental respects are particularly considered, decision-makers’ subjective investment attitudes towards wind power development could be quantitatively depicted according to carbon price. The simulation results eventually demonstrate that increasing the penalty coefficient core reflects decision-makers’ more radical investment attitudes, while improving the reserve coefficient core embodies more conservative investment attitudes; increasing carbon price will generally encourage decision-makers to explore more wind power, and to restrict thermal power; the more radical attitudes decision-makers hold, scheduling outputs the more sensitive with carbon price, and the faster wind power advance. Taking into full account carbon price and wind power uncertainty, the proposed model is beneficial to exploring a more balanced low-carbon power dispatching strategy for wind power integrated system.

Non Penal Policy of Terrorism Mitigation in Indonesia

Thus far, prevention of terrorism has always been directed to penal policy that includes formulation/formulative policy, judicial/applicative policy and executive/administrative means. In fact, until now this penal policy has not indicated significant results. The penal policy only touches on the apparent symptoms on the surface, while the root of the problem (the attitude of radicalism) is never touched. Therefore, there should be another alternative to deal with the crime of terrorism that is clearly common enemy of humankind in any hemisphere. This paper tries to find other suggestion of counterterrorism other than those that have been conventionally conducted and even become the main focus in counterterrorism.

Radicals in “The Parlour”: John Arthur Roebuck and the Politics of an 1835 Sketch

Radicals in “The Parlour”: John Arthur Roebuck and the Politics of an 1835 Sketch William F. Long (bio) On 13 December 1835, “The Parlour,” one of a series of “Scenes and Characters” published by Dickens under the pseudonym “Tibbs,” appeared in Bell’s Life in London. In it, the narrator wanders into the parlor of a London public-house and finds a member of the company belligerently expressing political opinions. This “orator” refers to several controversial issues of the day. The present paper suggests that, through his manner of doing so, and Tibbs’s accompanying remarks, Dickens comments on contemporary radical attitudes, using as a focus those of the politician John Arthur Roebuck. The Sketch1 At odds with the peaceful setting of the “quiet decent public-house” which Tibbs enters is the disquiet he finds in its parlor. It arises from a man who has “that confident, oracular air, which marked him as the leading politician, general authority, and universal anecdote-relater of the place.” This “orator,” [End Page 285] Click for larger view View full resolution John Arthur Roebuck. Oil on canvas. By an unknown artist NPG 1777 (Ormond 1: 398) © National Portrait Gallery, London [End Page 286] who is flanked by two companions, has “just delivered himself of something veay w ighty [sic].” It has been received respectfully by the company, but with “a kind of solemn abstraction” which suggests incomprehension. After a silence, one of his friends comments mildly: “‘Very extraordinary!’ ” And for this not unequivocal response he receives a berating from the orator. To illustrate his grasp of the (undefined) issue, the orator reminds the company that he (the orator) had persuaded the “Old-street Suburban Representative Discovery Society” not to recommend a certain candidate to represent “that place in Cornwall there – I forget the name.” When told that the candidate was “a friend to Reform,” he had, he tells his audience, responded by saying that the man’s actions did not demonstrate this. The man, he triumphantly continues, consequently had not been selected. The orator rounds off the anecdote by declaring that: “if I was a Member of the House of Commons […] I’ll make ’em shake in their shoes.” And he adds weight to this by striking “the table very hard with his clenched fist.” The orator then reminds the company that “when I came into this parish, and first used this room […] I don’t believe there was one man in it who knew he was a slave, and now you all know it, and writhe under it.” When one of the company protests that he “don’t like to be called [such] names night after night,” the orator is indignant: “You are a slave […] and the most pitiable of all slaves […] A willing slave […] resigning the dearest birth-right of your children, neglecting the sacred call of Liberty […] Bending beneath the yoke of an insolent and factious oligarchy: bowed down before the domination of cruel laws, groaning beneath tyranny and oppression on every hand, at every side, and in every corner.” Growing more and more excited, the orator becomes less and less coherent: “What is a man […] what is an Englishman? Is he to be trampled upon by every oppressor? is he to be knocked down at any body’s bidding? […] What is freedom? Not a standing army. – What is a standing army? Not freedom. – What is general happiness? Not universal misery. Liberty is not the window tax, nor the Lords the people.” Eventually, he bursts into “a radiating sentence, in which the words ‘oppression,’ ‘tyranny,’ ‘violence,’ ‘misrule,’ ‘dastardly Whigs,’ ‘sanguinary Tories,’ ‘Mr. Roebuck,’ ‘depreciation of the currency,’ and ‘voluntary principle’ were most conspicuous.” Finally, he bangs out of the room, leaving behind him an admiring but mystified audience. [End Page 287] Alone in the parlor, Tibbs reflects: Great ass […] a very common character, and in no degree exaggerated. Empty-headed bullies, who by their ignorance and presumption bring into contempt whatever cause they are connected with: equally mischievous in any assembly from the highest to the lowest, and disgusting in all. There is [such a] man in every ‘parlour’. Readings of “The Parlour” The sketch has been seen as the...

Phenomenology of inclusiveness: ethical perspectives

The Phenomenology of inclusiveness characterizes itself as a new work in the area of phenomenology. Seeking phenomenological sources in Husserl, Merleau-Ponty, and Waldenfels, the article attempts to develop inclusiveness in order to contemplate the inclusive/exclusive paradox and, moreover, to show its ethical perspectives toward an ethic that intends to be inclusive. From Husserl, we find the basis for a phenomenology of inclusiveness, which was put forth in his Krisis . Such inclusiveness is characterized by a latent reflective attitude, an attitude of inclusion in the life-world , an attitude of not closing our thesis, and, finally, an attitude that avoids the reductionism of the subjective and objective poles. With the radicality of thought from Merleau-Ponty, the text presents support for a complicity of meaning. Now, the subject sees his/herself as complicit in his/her relationship with the live-world thus withdrawing the heavy burden that previously was placed solely on the subject as the ultimate endower of all meaning. The constitutive process entails a radical attitude that enables an incarnate inclusiveness, conveying the inclusive scope to the horizontality of life. However, as Waldenfels investigated the progress of ethical theory, he added an ethical-practical character to the constitutive dimension. For Waldenfels, what was previously excluded from the established order appears at the threshold, providing inclusive opportunities. After these considerations, the text reveals an inclusiveness, which is open, latent, included in the life-world , non-reductionist, complicit in the constitutive process, and has an ethically responsive character.

KONFLIK ANTAR UMAT TERHADAP KEYAKINAN BERGAMA DI INDONESIA

Religion is a kind of social system created by its adherents who process on the non empirical powers it believes and empowers to achieve their salvation. Every religion always carries a mission of peace and harmony of life, not just between people, But also among fellow creatures of God. But in the historical level the religious mission is not always articulate. Besides as a social unifier tool, religion becomes an element of conflict that can give to loss of life and property. Conflict is a squabble; Disagreements; Contradiction. If this word is combined with social terms it becomes a disagreement between members of society who are comprehensive in life. According to conflict theory, society is a state of continuous conflict between groups and classes and tends towards disputes, tensions, and changes. The conflict between Muslims and Christians if analyzed further, is not entirely due to the different conceptions between the two adherents. Political, social, economic, and so on are often detached from observation, so religion is used as a means of legitimizing the aggressive and radical attitudes of the group to one another.

Droughts, state-citizen relations and support for political violence in Sub-Saharan Africa: A micro-level analysis

Droughts are unlikely to influence support for political violence unless they coincide with unfavourable social and political conditions. In this article I suggest that support for violence in times of drought depends on people's relationship with their government and the way in which this relationship determines their vulnerability to adverse climatic shocks. Droughts impose serious economic pressures on affected people, especially in Sub-Saharan countries, where access to alternative sources of water is often limited. People who enjoy good relations with the sitting regime and who benefit from a wide range of public services are more likely to overcome these pressures. On the other hand, politically neglected, marginalised and disaffected people have many more difficulties in coping with drought and are likely to blame their government for it. This, in turn, can pave the way for endorsing more radical attitudes and even violence against the government and its (presumed) political supporters. The results of my analysis partly confirm this idea. Exposure to drought per se does not seem to influence attitudes towards political violence in a statistically significant way. However, I find both people who are politically discriminated against and people who do not trust their head of state to be more inclined to endorse political violence when hit by severe drought. These findings, which are consistent across a number of alternative model specifications, show that fragile state-citizen relations play an important part in the processes linking drought exposure and support for political violence.

Multicultural-Based Islamic Education As The Foundation To Reduce Attitudes Of Religious Radicalism

The widespread of violence cases in the name of religion are so frequent in Indonesia which need to get attention, especially by Islamic educational institutions. Islamic teachings that have always upheld the diversity, human values, love of peace, and amatory began to fade away by an exclusive religious understanding by a group which is called radicals. Various conflicts that occur should immediately find a solution to not expand and sustainable. Multicultural-based Islamic education is one of the alternative ways that can be the foundation to reduce the attitude of radicalism. The content of multicultural values that can be internalized among others is the value of tolerance, the value of democracy, and the value of peace.

Critical utopia and The Sound of Fishsteps

The aim of this study is to examine whether Buket Uzuner’s novel, The Sound of Fishsteps, is an example of a critical utopia in Turkish Literature. In this context, the starting point of this article is Moylan’s definition of critical utopia. In his Demand the Impossible, Moylan claims that critical utopias are born as a result of critical self-awareness about utopian and dystopian narratives. That’s why critical utopias are placed in an ambiguous zone between utopia and dystopia. This uncertainty brings a radical and crucial attitude to critical utopias. My study argues that all of the generic characteristics of a critical utopia applies to Uzuner’s The Sound of Fishsteps with its two utopian spaces. This article attempts to read the analytical attitude of the text in the context of contemporary political and philosophical discussions, such as the structure of modern power and the relationship between ideology and utopia.

Indeks Paham dan Sikap Keagamaan Mahasiswa di Universitas Islam Negeri Alauddin Makassar

The article attempts to measure ideological preference and religious attitude of the students of Alauddin State Islamic University (UIN) Makassar. The typology of religious understanding is categorized into radical, moderate, and liberal. These three typologies help us to observe preference indicators based on students’ responses to four categorical variables, namely Islam and religious pluralism, formalization of Islam (relation of religion and state), Islam and intellectual discourse, and perception of jihad and religious violence. Employing quantitative approach, the author tries to measure the level of religious preferences of UIN Alauddin’s students within positivistic paradigm by organizing the data into a pattern, category, and basic unit description. The study finds that the level of preference of four variables and 16 questions asked to the students of UIN Alauddin shows us index result 2.76 or moderate category. However, it is also found that there has been potential preference, within the same time, into radical attitude. The reason is that in some variables I find shocking index numbers, which are close to radical verge as it can be seen in the variables of Islam and pluralism and the formalization of Islam which reach the index 2.49 and 2.40 respectively.
 Keywords: ; religious attitude; radical; moderate; liberal.

By addressing life trajectories and political violence, human rights education can overcome radicalizing narratives

As the needs and interests of young people are shifting under the influence of demographics and other social developments, 'new stories' have started to attract many that undermine the human rights narrative and nurture radical attitudes. This has consequences for human rights education (HRE). As competing narratives have gained a foothold in major target audiences of HRE, the latter has to realize it is facing an uphill battle. The evidence suggests that HRE can no longer rely on the mere transfer of knowledge and that the 'story of human rights' needs to be told in completely new ways. If HRE aims to change attitudes to be more inclusive and respectful, and to promote a struggle for justice, it has to make its story heard and win people over. Here HRE faces a central dilemma: how to promote fundamental freedoms while including the freedom not to subscribe to these same values? Instead of conceptual persuasion, emphasis should be put more on the affect, and relate to people's lived experiences. Crucially, HRE has to be prepared to make room for the discussion of the paradoxes of political violence. By making clear that it has vital relevance for its audience and can better answer the question of what someone should meaningfully do in life, HRE can change the narrative.

Anthropocentric or Ecocentric Environmentalism? Views of University Students

<p>An Indian proverb says that “the man’s heart toughen as he drifts apart from nature”. Living in harmony with nature is only possible by abandoning of mankind from its idea of dominance on nature. Deep ecology refuses the superiority of human against nature with a radical attitude within ecological philosophy, and it wants the individuals and societies to respect the nature by specially valuing it. One of the main research subjects of the philosophy of science is the relation in between human and nature. The opinions regarding whether the human is a creature who is superior than nature, or whether it is an integral part of it are important in the formation of environmental values and attitudes. And in this study, the relation of individual and nature is being addressed, and it has been tried to examine whether the teacher candidates have an anthropocentric or ecocentric perspective. This study has been performed in order to determine whether teacher candidates adopt the anthropocentric paradigm or the ecocentric paradigm in their perspective against environmental problems. The research has been prepared by using quantitative research techniques by the participation of 426 teacher candidates. Five point likert type New Environmental Paradigm Scale consisting of 15 items has been used as data collection tool. The data obtained in the research has been analyzed by using the SPSS (Statistical Package for Social Sciences) for Windows 22.0 program. According to the data obtained in the research, it has been observed that the genders of the teacher candidates have no effect on their anthropocentric or ecocentric approach to environmental issues. Moreover, the averages of the students were higher in questions measuring the ecocentric approach within the New Environmental Paradigm Scale. The interest and protective style of the family has positive results on the teacher candidates in respect of anthropocentric approach. Nevertheless it has no effect when the ecocentric approach is in subject.</p>

Vom Idealismus zur Mordlust – die Demokratiefrage zwischen Michael Kohlhaas und Samuel Zborowski

The historical figures Hans Kohlhase and Samuel Zborowski form the basis for two topoi that have, despite cultural and social differences, something in common. Both the title character of Heinrich von Kleist’s novella Michael Kohlhaas and Samuel Zborowski, the protagonist in Juliusz Slowacki’s last published drama personify the radicalism of thought that underlies the European utopian idealism. Kohlhaas, a horse merchant from Brandenburg, is deceived by the Junker Wenzel von Tronka into leaving his two horses as collateral for an illegal transit document. Tronka’s family connections prevent Kohlhaas from finding justice and the latter thus decides to seek justice on his own and at any price. He begins a private war with Tronka, which escalates beyond control. Zborowski, a polish military commander and member of a signifycant noble family, attacks a nobleman who offended him and badly wounds another nobleman trying to mediate the conflict as a result. The incident takes place during a tournament in honour of the newly elected Kind of Poland. This leads to Zborowski being banished. He flees Poland and joins the court of Stefan Batory, the Prince of Transylvania. When Batory later becomes King of Poland, Zborowski returns to Poland despite his outlaw status. Together with his brother he starts a plot against the life of the king, in whom he sees a threat to the freedom of the nobility. Before he manages to realize these plans he is arrested and executed. Despite all the cultural, historical and social differences, there are several commonali-ties between the two figures. Both the title character from Kleist’s novella, as well as the protagonist of Slowacki’s drama embody a radicality of thought that has its source in European utopian idealism. Kohlhaas and Zborowski act with an unshakeable belief in the correctness of their views; an attitude that conflicts with the compromise-orientated approach inherent to the political system of democracy. Thus, the both characters were often misappropriated in literature or journalism by radical, antidemocratic demagogues, especially in the days before and after World War I. But while the radical attitudes of Kohlhaas and Zborowski are prone to escalation, the subversive power of radicalism gives each revolution intended to realize utopian ideals its own dynamic that leads to the revolution ending in a bloodbath instead of a utopia. Both figures represent not only a ruthless idealism willing to accept anything, including murder, as long as it leads to the realization of the postulated ideals. The stories of both figures may also be understood as paradigmatic examples for the dynamic of violence. Violence, once set in motion, can escalate to an unimaginable extent and become a pur-pose in and of itself, even if it was initially unleashed only in the name of a supreme ideal. Authors who have taken up the subject matter and tried to adapt its ideology seem to be aware of this phenomenon and, although they use the radicalism of Kohlhaas or Zborowski for their own purposes, they always maintain a certain distance from the characters. The literary adaptation of the two historical rebels and their fate reveals the logical contradiction of utopian idealism. The totalitarian claims of the ideal can escalate such that – paradoxically – it finally demands abandoning the ideal for its own sake.

GLOBALIZATION AND ISLAMIC MOVEMENTS: A COMPARATIVE CASE STUDY

Usually the question of globalization is linked to issues relating to economic, instrumental-technical (the so-called information-communication technology or for short ICT) and culture and never to Islamic movements. However, the Post September 11, 2001 incident, there are writings in the West that try to relate globalization to Islamic movements'. In this case, globalization is seen as facilitating Islamic movements to be more militant in their postures especially in relation to the United States as a great power. In actual fact, Islamic movements' responses to the United States are varied in the sense that not all Islamic movements show sign of drawing towards militancy. In general it can be argued that Islamic movements' rather critical and radical attitudes toward the United States is basically a reaction to the exploitative nature of Capitalism whereby its hegemonic power is maximized to the fullest, facilitated, mainly by forces of globalization. In this sense, globalization is synonymous with Americanization or its more cynical version, MacDonaldlization.

RADIKALISME SEBAGAI BLOCKING FACTOR BAGI PERKEMBANGAN PERADABAN ISLAM MODERN

<p>This article highlights the evolution of Islamic civilization starting from its glory during the classical period until its collapse in modern times. This article also discusses radicalism as a part of inhibiting factors of the development of Islamic civilization in the modern era. Radicalism is a model of understanding which tends to be destructive. This model of understanding has been a fertile ground of the emergence of rigid and normative theological understanding. Hostile attitude of the followers of radicalism often trap them into combat actions of others, even to the extent of murder, especially to the Western people. Such radical attitude has been also manifested in the form of destruction of public facilities. This destructive action has led to the devastation of civilization, which has been built by a nation. The conditions of a number of Arab-Muslim countries, which have not been free from prolonged internal warfare, prove that radicalism is an obvious blocking factor in the development of Islamic civilization in the modern era.</p><strong>Keywords</strong>: radicalism, blocking factor, Islamic civilization.

John Tyndall's religion: a fragment.

Both contemporaries and historians have focused on the high-profile 1874 Belfast Address in which John Tyndall was widely perceived as promulgating atheism. Although some historians have instead interpreted him as a pantheist or an agnostic, it is clear that any such labels do not accurately capture Tyndall's religious position throughout his life. By contrast, this paper seeks to chart Tyndall's religious journey from 1840 (when he was in his late teens) to the autumn of 1848 when he commenced his scientific studies at Marburg. Although he had been imbued with his father's stern conservative Irish Protestantism and opposition to Catholicism, as a youth he seems for a time to have been attracted to Methodism. Later, however, he questioned and rejected his father's religious views and was increasingly drawn to the more spiritual outlook of Ralph Waldo Emerson and Thomas Carlyle, along with a more radical attitude to politics.

Religious Radicalism and Pluralism: The Conflict Between Religious People and Relation of Power Industry in Bekasi

Based on category, this program leads to three social issues. First, public awareness about the significance of the view of life that is more tolerant, open and more pluralis amid development of industrialization. Industrialization that developed in centers of growth (growth poles), which prominently still holdsrural-agrarian values, has given rise to what is called the proletarian farmers. "Proletarisation" was preceded by transition process of the function of farmland into industrial land, thus causing economic activity became more intense and integrated into industrial capitalism. This leads to the occurrence of an identity crisis that led to theopposition attitude in most communities, especially those who associated with the existence of other religions. Second, these changes have an impact on the emergence of community with radical attitude by carrying the religious themes. The construction of houses of worship, which is actually the "House of God" for any religions, considering the dangers may threaten the existence of the community and other faiths. The value system was formed, as a society oppressed became one of the motivators and catalysts for the inception of religious radicalism at the low level community. Third, the Government's policy regarding the construction of a harmony is among believers. This last part is related to the concept of good governance. As an institutional approach, the concept of good governance (good governance) is defined as the interaction between the organizers of the State (Government) and groups in the community. According to the World Bank, there are at least four important dimensions of good governance, i.e. example, effective legal framework, information that is in line with the transparency (accountability or Government) and the availability of well-educated workforce. In this context, the position of District Government of Bekasi becomes one of the institutions, which is responsible for the running of the relationship between the Government, employers or investors, religious figures, and the public as the three interest groups that cannot be separated in developing awareness of pluralism in religious life in the community.

The Urgent Problems of the Youth Policy in the Modern Russian Society

The paper is devoted to the issue of the Youth Policy in modern Rus- sia, in the sphere of education and upbringing in particular, as well as the reasons for increasing the radical attitudes in society. The special attention is given to the growing influence of the global network - the Internet. Being anonymous and boarder transi- tioning, it facilitates the fast spreading, mythologizing and consolidation of different ideas including the marginal ones. Therefore, only the Internet community itself can counteract such a phenomenon. The authors suggest that the young scientists should create the independent resource in the Internet for channeling the radical mood into the positive dialog field, decreasing thereby the radicalism level, its influence and dif- fusion in society.

Cross-Cultural Studies and Aesthetics Discursive Transformations in China

This paper discusses the theoretical system of Chinese aesthetics. Within 'cultural conservatism' in academic circles, some scholars believe that the contemporary radical and unconventional attitudes of Chinese culture are so radical to their tradition that there is a cultural fracture within Chinese culture. They claim that cultural models were introduced by foreign cultures, and inevitably influenced events and cultural catastrophes such as the Cultural Revolution, linked to the radical cultural tendency which evolved from May Fourth Movement. These tenets fuel the arguments of other scholars who maintain that Chinese aesthetics should be based on its own cultural tradition without copying the Western discursive system. This paper argues for a comparative research method as intercultural tool. This argument is built on explanations of the differences between core layers and superficial layers of culture, and on the importance of value judgments within the poetic aesthetic systems of both east and west. Such argument enables and supports cross-cultural dialogical perspectives between east and west.