31 / The future of religion:
Personal autonomy and universal solidarity - reconciliation?

21 – 26 April 2003        Send to printer

Course directors

Rudolf J. Siebert, Western Michigan University, United States
Mislav Kukoč, University of Zagreb, Croatia
Gottfried Küenzlen, University of Bundeswehr München, Germany
Dinka Marinović-Jerolimov, Institute for Social Research, Zagreb, Croatia
Diana Moxley, University of South Florida, United States
Tatiana Senyushkina, Taurida National University, Simferopol, Ukraine
Nikola Skledar, Institute for Social Research, Zagreb, Croatia

Course description:

27th International Course on"The Future of Religion: Personal Autonomy andUniversal Solidarity - Reconciliation?IUC, Dubrovnik, Croatia,April 21-26,2003Our new theme is certainly of highest actuality in the present world-historical transition- andcrisis - situation: can personal autonomy and universal, i.e. anamnetic or remembering,present and proleptic or anticipatory solidarity, rooted in the human potentials of languageand memory and the struggle for recognition, be reconciled not only on the personal level ofsubjectivity and inter-subjectivity, but also even in the familial, social, economic, political andhistorical or international and in the cultural, i.e. esthetical, religious and philosophical-scientific sphere? How can modem or post-modem marriage partners or family members orfriends or lovers balance autonomy and solidarity, distance and closeness, freedom andcommitment? How can a religious believer be tolerant and open and inclusive versus otherbelievers or disbelievers with a different interpretation of reality and a different orientation ofaction and can still preserve his or her own identity and autonomy? How can a nation belongto the UN and still preserve its full autonomy and vice versa? How can a nation belong to theEC and still preserve its sovereignty and vice versa? How can one include the other withoutlosing oneself and vice versa? These questions retain their relevance into the present socialand historical situation and context particularly because the antagonism between the religiousand the secular, the sacred and the profane, monotheism and modernity, faith andenlightenment, which we maybe thought had somewhat been mitigated, has neverthelessradically been opened up and deepened again.

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