By James J. Busuttil, VI International Conference on Religion, Gerrie Ter Haar, Gerrie Ter Haar

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Extra info for Bridge Or Barrier: Religion, Violence and Visions for Peace

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All of these phenomena reinforced each other, and all were ignored by the elite Oslo peace process. The workshops were not designed, and perhaps could not be designed, to bring into the peace process the religious communities in question. They favoured liberal, privileged, highly secular representatives who often loathed the religious communities, as much as they were loathed in turn. Furthermore, the method itself was not amenable to religious transformation, unlike the methods we suggest below.

Or, in the words of Chandra Muzaffar, after probing the causes, they also begin to seek solutions. The directions they suggest are a logical consequence of their analytical approach. All, more or less explicitly, highlight the ambiguous nature of religion, and therefore, by implication, the room for human intervention in the realm of religion. religion: source of conflict or resource for peace? 33 Part Two, Religious Perspectives on Conflict and Peace, moves attention gradually away from questions of conflict towards questions of peace.

This is related to the religion question in the sense that it points to human motivations that clearly sacrifice many basic needs, thus calling into question a reductionist account of human choices regarding conflict and violence. 4 There is still a problem with not comprehending the unpredictable and powerful nature of religious commitment. There are religious commitments that can drive people to do things that are perfectly in line with some very pragmatic human needs, such as saving life, being prudent in one’s monetary affairs, establishing community and so on.

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