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In terms of almost everything, things are getting more vaporous, more fluid. National boundaries are being eroded by technology and economics. Most of us work for companies that, if you trace it back, exist within another country. You are paid in an abstract swarm of bytes. Consequently, the line on a map means less and less. The territorial imperatives that until very recently have been the main reason for war start to make way. As the physical and material world gives way to this infosphere, these things become less and less important. The nationalists then go into a kind of death spasm, where they realise where the map is evaporating, and there is only response to that is to dig their hooves in. To stick with nationalism at its most primitive, brutal form. The same thing happens with religion, and that is the reasons behind the Fundamentalist Christians. If you look at the power of the Church, starting from the end of the Dark Ages up until the end of the Nineteenth century, you can see a solid power base there with a guaranteed influence over the development of society. If you look at this century, it is a third division team facing relegation. Fundamentalism in religion is the same as the political fundamentalism represented by various nationalist groups, or in science.

 

Alan Moore

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Since the recent events in Bosnia, Tito has sometimes been criticized for creating a Muslim nation. He had three reasons for doing so. It fitted in with his policy of checks and balances to strengthen the Muslims against the stronger power of the Serbs; it went well with his foreign policy of alliance with the Non-aligned Muslim countries of the Middle East and North Africa; and he hoped he could weaken Muslim fundamentalism if it became accepted that it was possible for a Muslim not to be a fundamentalist or indeed any kind of Muslim in religion, but a Communist atheist by doctrine and a Muslim by nationality. He knew that he would get no support from Muslim fundamentalism, even before the Ayatollah Khomeini denounced him as an atheist persecutor of Islam.

 

Josip Broz Tito

 

Though we neither can wish nor possess the power to go back to the reality of the nineteenth century, we have the opportunity to realize its ideals — and they were not mean. We have little right to feel in this respect superior to our grandfathers; and we should never forget that it is we, the twentieth century, and not they, who have made a mess of things. If they had not yet fully learned what was necessary to create the world they wanted, the experience we have since gained ought to have equipped us better for the task. If in the first attempt to create a world of free men we have failed, we must try again. The guiding principle that a policy of freedom for the individual is the only truly progressive policy remains as true today as it was in the nineteenth century.

 

Friedrich Hayek

 

I claim that jihadis are really motivated neither by religion nor by a Leftist sense of justice, but by resentment, which in no way puts them on the Left, neither “objectively” nor “subjectively.” I simply never wrote that Islamic fundamentalists are in any sense on the Left—the whole point of my writing on this topic is that the “antagonism” between liberal tolerance and ethnic or religious fundamentalism is inherent to the universe of global capitalism: in their very opposition, they are the two faces of the same system. The true Left starts with the insight into this complicity. A good example of how religious fundamentalism is to be located “in the context of the antagonisms of global capitalism” is Afghanistan. Today, when Afghanistan is portrayed as the utmost Islamic fundamentalist country, who still remembers that, 30 years ago, it was a country with strong secular tradition, up to a strong Communist party which first took power there independently of the Soviet Union? Afghanistan became fundamentalist when it was drawn into global politics (first through the Soviet intervention).

 

Slavoj Zizek

 

That which we call the Hindu religion is really the eternal religion, because it is the universal religion which embraces all others. If a religion is not universal, it cannot be eternal. A narrow religion, a sectarian religion, an exclusive religion can live only for a limited time and a limited purpose. This is the one religion that can triumph over materialism by including and anticipating the discoveries of science and the speculations of philosophy. It is the one religion which impresses on mankind the closeness of God to us and embraces in its compass all the possible means by which man can approach God. It is the one religion which insists every moment on the truth which all religions acknowledge that He is in all men and all things and that in Him we move and have our being. It is the one religion which enables us not only to understand and believe this truth but to realise it with every part of our being. It is the one religion which shows the world what the world is, that it is the Lila of Vasudeva. It is the one religion which shows us how we can best play our part in that Lila, its subtlest laws and its noblest rules. It is the one religion which does not separate life in any smallest detail from religion, which knows what immortality is and has utterly removed from us the reality of death.

 

Sri Aurobindo

 

Two world wars have destroyed in a few years the material and spiritual capital accumulated by centuries of work. The nineteenth century had hoped to turn man, by virtue of education, into a reasoning being: a half-century of ferocity has proved that a cruel, primitive beast still resides in him.

 

Andre Maurois