A Mosque in Munich: Nazis, the CIA, and the Rise of the by Ian Johnson

By Ian Johnson

Within the wake of the scoop that the Sept. 11 hijackers had lived in Europe, journalist Ian Johnson questioned how this sort of radical workforce may sink roots into Western soil. so much money owed reached again 20 years, to U.S. help of Islamist warring parties in Afghanistan. yet Johnson dug deeper, to the beginning of the chilly battle, uncovering the untold tale of a bunch of ex-Soviet Muslims who had defected to Germany in the course of global conflict II. There, that they had been formed right into a well-oiled anti-Soviet propaganda computer. As that warfare ended and the chilly conflict begun, West German and U.S. intelligence brokers vied for regulate of this influential staff, and on the middle of the covert tug of struggle used to be a quiet mosque in Munich—radical Islam's first beachhead within the West.

Culled from an array of assets, together with newly declassified files, A Mosque in Munich interweaves the tales of numerous key gamers: a Nazi student grew to become postwar spymaster; key Muslim leaders around the globe, together with individuals of the Muslim Brotherhood; and naïve CIA males wanting to struggle communism with a brand new weapon, Islam. a unprecedented ground-level examine chilly struggle spying and a revelatory account of the West's first, disastrous come across with radical Islam, A Mosque in Munich is as alluring because it is important to our knowing the errors we're nonetheless making in our courting with Islamists this day.

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Zur Diagnose der Gegenwart. München: Beck. Habermas, Jürgen. 2005. Vorpolitische Grundlagen des demokratischen Rechtsstaates? In Zwischen Naturalismus und Religion. Philosophische Aufsätze, 105–118. : Suhrkamp. Habermas, Jürgen. 2012. „Das Politische“ – Der vernünftige Sinn eines zweifelhaften Erbstücks der Politischen Theologie. In Nachmetaphysisches Denken II. Aufsätze und Repliken, 238–256. Berlin: Suhrkamp. Jaeggi, Rahel. 2013. Kritik der Lebensformen. Berlin: Suhrkamp. Lefort, Claude. 1999.

112). 28 C. Polke eigentlich heißt, und entsprechend fallen die politischen Vorstellungen über die Ordnung der religiösen Akteure in einer (Zivil-)Gesellschaft aus. 9 Die dritte Sphäre wurde bereits durch den Verweis auf rechtliche Regeln und politische Arrangements angedeutet. „Religion“ und „Politik“ sind nämlich als konzeptionelle Größen immer auch Ideenformationen und Symbolbestände. Sie werden nicht zuletzt von religiösen Akteuren in der Deutung ihrer Handlungen sowie in ihren Stellungnahmen zu gesellschaftlich relevanten Fragen in Anschlag gebracht.

Dabei gilt: Wenn Macht der Repräsentation bedarf und diese nicht anders als durch symbolische Bedeutung wirkt, die einen Mehrwert über die Faktizität der Verhältnisse und der Ordnungen hinaus bietet (vgl.  48), dann stünde jedenfalls ein Weg offen, wie auch die Fragen nach religiöser Bedeutung und ideologischer (bzw. utopischer) Funktion in einem nicht einseitig verengten Rahmen zueinander finden könnten. Anders gesagt: Die Persistenz des Religiös-Politischen hat nicht nur ihre Negation überlebt, sondern sie hat auch in ihren Substituten im Verborgenen weitergewirkt.

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