Religious freedom against the smallpox of hatred

(from politicamentecorretto.com) – In this difficult phase for global rights, no wonder that old and new forms of social hatred, of creeping conflict and religious ostracism allignino unnoticed by public opinion until they produce the massacres, the tragic and mournful events.
It is not entirely surprising that current events re-propose a serious resurgence of acts, including individual acts of fundamentalist terrorism in France. There is no need to go back too far, when nationalist elitism justified colonialism or when, more recently, a conservative President could afford to define "scum" demonstrators and extralegals of the banlieues. The challenge of recent years is both deeper and more pragmatic and concerns the dynamics of exclusion from the active exercise of democratic citizenship. The French civil status yesterday could be blamed for having created an almost religious public symbology, where the theological element was not banned, but that of simple demographic extraneousness. Today the picture has changed a lot because the bewilderment of the social crisis declines against all subjectivities, especially those not organized: slags of a discomfort easy to ensnare, sacrifice, use and throw away.
In the humus of resentment that has no channels to speak and hearts to hear, there is no room for not condemning the shed blood. The Muslim faithful who live their community with dignity tell us that there is no room on the theological level: there is no faith or Koranic reading that can legitimize hatred against hatred up to the loss of life. But also on the cultural level, legal and political, it is impossible to find a reason for the slaughter in Nice and its dismal beheadings. There is material, very, for criminology and for comparative judicial analysis: Nice already hit, and with all the operative modalities of jihadist proselytism. First the vans stolen and thrown into the crowds, then the attacks with firearms in targets et(n)icily sensitive (refreshment points, newspapers, music rooms), then again the attacks on the knife and finally today the exemplary return of the beheadings.
There is desolation to see the life of others used to confirm one's will to power, until the murderer confesses his total semantic weakness precisely in the act of denying the other to exist in himself.
There is desolation in the tragic chance for which one dies without knowing it, for having found where and how it was better not to be, even if no rules of conduct - even if only one of prudential caution! - had forced us not to be there, but elsewhere.
It may appear rhetorical, but there is only one way to honor the dead of Nice, that is, continuing to preside over the right and virtue of religious freedom. The welcoming complexity where the function of Catholic worship in the cathedral is located, Friday and Saturday prayers, atheism without judging cravings, indigestible satire and not for this to derogate from.
Nice thus gives us back its archetypal value: an anarchist and then anti-national city, autonomist and then nationalist, Communard and then bourgeois. Today exposed to migration, to the material and non-material "networks" of legally oriented civil action, he will no longer have to fear that contradiction will lead to death. Another is the fruitful contradiction of plural constitutionalism: generate life and the civilization of law.

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