Academic literature on the topic 'Dualism (Religion)'

AbstractContemporary philosophical discussion of religion neglects dualistic religions: although Manichaeism from time to time is accorded mention, Zoroastrianism, a more plausible form of religious dualism, is almost entirely ignored. We seek to change this state of affairs. To this end we (1) present the basic tenets of Zoroastrian dualism, (2) argue that objections to the Zoroastrian conception of God are less strong than typically imagined, (3) argue that objections to the Zoroastrian conception of the devil (and evil) are less strong than typically imagined, and (4) offer some brief concluding thoughts.

Arguments on how religion interfaces with sports are not new, and in particular, sports activity itself has been characterized as religion, namely, “cultural,” “natural,” “civil,” and “folk.” In this article, I want to consider a recent proposal by Shirl Hoffman in Good Game: Christianity and the Culture of Sports. Hoffman attempts to reimagine how the Christian religion and sports should relate (on account of the problems of modern muscular Christianity), by justifying the sacredness of sports, in order to heal or put it back together; he appeals to sports intrinsic religious or hierarchical spiritual value. I will argue that, in his effort to redress the problems of modern muscular Christianity, Hoffman in the end falls prey to the same problem of dualism that has beset modern muscular Christianity. Specifically, dualism for Hoffman is both metaphysical and eschatological, both of which affect how he construes the human player and play itself. Good Game: Christianity and the Culture of Sports by Shirl James Hoffman. 2010. Baylor University Press. 356pp., Pb. $29.95. ISBN-13: 9781932792102.

The term “dualism” is used in quite divergent connotations across religious studies, sociology, theology, anthropology, and other academic fields. This paper characterizes the differing usages of the term, and uses them to explore the sometimes-converging and sometimes-orthogonal relationship between academic fields, with a focus on religious studies and the sociology of religion. I argue that although the two fields have mutually benefited from insights originating on either side of their divide—and thus converged in important ways—substantive differences remain. Their differing understandings of “dualism” represents important theoretical and analytic divergence, and the justified critique of certain forms of dualism has been used to reject all versions of the concept, including some—here termed “embodied dualism” or “experiential dualism”—that remain analytically crucial to the study of social life generally and religion particularly.

In considering Caodaism in terms of its establishment and development, organizing structure, and cosmology, we discover that dualism is not a conflicting and eliminating binary factor; rather it is an integration to create the solidarity in the structure of facts and phenomena in society and religion. In short, binary opposition is considered as a principle to explain solidarity, completeness in religious structure in terms of organizing forms, rituals, religious priesthood and in general the whole social structure of Caodaism. Caodaism as one of the religions in Southern Vietnam expresses clearly the dualism in its doctrine, in organization as well as in its establishment and development.

Abstract: Human dualism is a debatable philosophical concept in various schools of philosophy. Through their leading thinkers, Greek philosophy, Western philosophy, and Islamic philosophy have contributed to the debate in the discourse of human dualism. Zaki Naquib Mahmud, an Egyptian rationalist philosopher, opposed the previous philosophers' dichotomous concept of human dualism. This article describes the conceptual correlation of Zaki Naquib Mahmud's dualism with religious moderation. Through a literature review of Zaki Naquib Mahmud's work, the results showed that (1) Zaki tended to reject the dichotomous thought of human dualism; (2) the implication of the rejection was the conceptual distinction between religion, being religious and religious knowledge; and (3) the inclusive awareness of the three concepts could extend a more moderate understanding in strengthening the concept of religious moderation philosophically.الملخص: مازالت الثنائية الفلسفية حول البشرية موضوع نقاش حار لدى المدارس الفلسفية المختلفة. قد ساهمت الفلسفة اليونانية والغربية والاسلامية على ايدي مفكريهم الرائدين اسهامات كبيرة في هذا البحث. قد عارض زكي نجيب محمود ، الفيلسوف العقلاني المصري ، مفهوم الثنائية البشرية الكلاسيكية من الفلاسفة القدماء. يجد هذا المقال العلاقة الفعالة بين ثنائية زكي نجيب محمود ومفهوم الوسطية الدينية. من خلال القراءة لاعمال زكي نجيب محمود نستنتج من هذه الدراسة ما يلي : (1) يميل زكي إلى رفض فكرة الثنائية المقسمة للازدواجية البشرية. (2) يؤدي هذا الرفض من زكي الى التفرقة بين مفهوم الدين والتدين والعلم الديني. (3) ويتولد من الوعي الصحيح بمعاني هذه الثلاثة الاعتدال والتوسط في إدراك المفاهيم الدينية، ويقوي فلسفيًا الوسطية الدينية الاسلامية.Abstrak: Dualisme manusia menjadi konsep filosofis yang terus menjadi bahan perdebatan dalam berbagai aliran filsafat. Filsafat Yunani, Filsafat Barat dan Filsafat Islam turut serta menyumbang perdebatan dan berkontribusi dalam diskursus dualisme manusia melalui para pemikir unggulannya. Zaki Naquib Mahmud, seorang filsuf rasionalis Mesir menentang konsep dualisme manusia yang dikotomis dari para filosof terdahulu. Artikel ini mendeskripsikan korelasi konseptual dualism manusia Zaki Naquib Mahmud dengan moderasi beragama. Melalui kajian kepustakaan terhadap karya Zaki Naquib Mahmud, hasil penelitian ini adalah (1) Zaki cenderung menolak pemikiran dualisme manusia yang dikotomis; (2) implikasi dari penolakan tersebut adalah pembedaan konseptual antara agama, beragama dan ilmu agama; dan (3) kesadaran terhadap pembedaan makna dari ketiga konsep tersebut dapat melahirkan pemahaman yang cenderung moderat karena adanya kesadaran inklusif sehingga memperkuat secara filosofis terkait dengan konsep moderasi beragama.

ENGLISH ABSTRACT: As a Jewish example of redemtion through impurity, this article analyses the ’strange acts’ of the Jewish mystic Shabbetai Tsvi. These acts included pronunciation of the tetragrammaton, liturgical subversions of synagoge service and Jewish praxis in general, odd approaches to sex, praying at grave sites, extreme asceticism, and conversion to Islam. Referring to theories by Robert Bellah, Philippe Descola, and Hans J. Lundager Jensen, I argue for the adequacy of ’inverted dualism’ as a concept that can explain these strange acts in conflict with Jewish law. The explanation is situated in the historical development of Israelite-Jewish religion from a monistic worldview, over a direct dualistic worldview, to an inverted, this-worldly dualism with great bearings on how Jews would perceive evil and the Torah. DANSK RESUMÉ: Som et jødisk eksempel på forløsning gennem urenhed analyseres den jødiske mystiker Shabbetai Tsvis ’fremmedartede handlinger’ så som udtalelse af tetragrammet, liturgiske omkalfatringer af synagogegudstjenesten og jødisk praksis generelt, mærkværdige tilgange til sex, grave som bedesteder, ekstrem askese og konversion til islam. Med reference til teorier af Robert Bellah, Philippe Descola og Hans J. Lundager Jensen argumenterer jeg for begrebet ’inverteret dualisme’ som egnet til at forklare disse fremmedartede handlinger i konflikt med jødisk lovstof. Forklaringen indlejres i den israelitisk-jødiske religions udvikling fra en monistisk verdensopfattelse over en direkte dualistisk verdensopfattelse til en inverteret dualisme i det dennesides, hvilket især har konsekvens for opfattelsen af ondskab og Torah.

The version of anthropogony presented in Olympiodorus’ interpretation of Socrates’ philosophical argument against suicide (In Phaed. 1.3.3.–14) suggests two important questions: about the role of ethical dualism and original sin in pagan religion and philosophy on the one hand, and about the extent of Olympiodorus’ innovativeness on the other. I argue that Olympiodorus’ time foregrounded ethical dualism as a major concern in allegorical interpretations of Dionysus’ death by dismemberment, and that certain antecedents for a dualistic view might have existed (e.g. in the theological concepts of Orphic religions). Although any attempt to establish historical connections is bound to be speculative, some sources indicate that the specific link of Dionysus’ death with ethical dualism is not necessarily an innovation contributed in its entirety by Olympiodorus. I derive my main argument from a reference by Alexander of Lycopolis, who mentions that some of the Manichaeans used similar metaphors to describe the structure of the cosmos, which is based in their teachings on an ethical conflict.

Abstract Secular modernity is characterised by a knowledge culture that de-magics nature, and separates science from religion. Magic disrupts the nature/supernature dualism of the modern life-world. This article argues that the modern territorialisation of science from religion can no longer be believed, nor is nature/supernature dualism credible. Hence, the recovery of theology as a public domain activity can also bring natural magic back into our knowledge and power culture. Such a re-introduction, the article argues, is essential if we are to try and deliver ourselves from the crassly materialistic instrumentalism that is de-humanising our political landscapes and destroying the natural world.

AbstractExploration of the roots of accumulating environmental degradation has reached to the very foundations of Western civilization. The dominant critiques of these foundations primarily focus on two cosmologies: monism and dualism. The purpose of this paper is to examine these foundations from a Weberian perspective and to offer a little known alternative: immanent dualism. This alternative cosmology suggests that religion could help reorganize late industrial capitalism.

The principal explanations of contemporary religious change face two main difficulties. On the one hand, they often fail to express the complexity of the ongoing evolution, because they are too focused on institutional religion, e.g. secularization. On the other hand, some of them favour fashionable themes (the growth of individualism, the privatization of religion) and skirt the societal impact of religion. The idea of dualism allows a combined approach to the process of religious de-institutionalization and the new patterns of its regulation. The authors discuss this theory on the basis of data relating to Switzerland, France and other Western European countries (EVS, ISSP). In spite of the difficulty of finding relevant indicators that allow proper comparison, the results are promising. They invite further critical analysis of current definitions. The theory of dualism allows us to reopen the debate on religious change.

Thesis (MPhil)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: The aim of this thesis is to investigate the possible influence of Persian religion on dualism in Jewish apocalyptic literature, with particular attention to 1 Enoch. Many studies have been conducted on Jewish apocalyptic, although relatively few studies concentrate on Persian religious influence. One of the main reasons for this is the problematic dating of Persian sources, all of which appear to date to a later period than the Jewish apocalyptic texts they are suspected of influencing. Scholars who believe in the antiquity of the traditions underlying the Persian texts, such as Boyce, Otzen and Silverman, tend to be positive about the possibility of influence, whereas scholars such as Hanson and VanderKam insist that the origins of apocalyptic traditions can be found within Jewish religion and Mesopotamian culture, respectively. The dualism between God and evil plays a central role in Jewish apocalyptic. This basic dualism manifests itself in various dualities and on four levels. Firstly, on the cosmic level God is pitted against an agent of darkness (Satan/Belial/Mastema/Azazel) and good angels oppose fallen angels or demons. Secondly, in the physical universe God manifests in order, whereas evil shows itself in every area where God’s order is transgressed. Thirdly, on an anthropological-ethical level, mankind is divided into the righteous and the wicked according to the path each individual chooses within himself. Finally, on an eschatological level, the evils of the present age are contrasted with a glorious future that will begin when the messiah has appeared and the final judgment, which is sometimes linked with a resurrection, has taken place. In order to calculate when this new age will dawn, apocalyptic writers divide history into periods. Each of the abovementioned aspects finds a parallel in Persian religious thought, which revolves around the dualism between Ahura Mazda/Spenta Mainyu and Angra Mainyu/Ahriman. Each of the dualistic principles is supported by a host of divine beings and the battle involves nature and mankind, who are expected to choose a side. There is a strong messianic expectation, as well as a well-developed concept of a final judgment that involves resurrection, and the periodization of history is fundamental to the religion. This thesis attempts to trace the development of the abovementioned concepts in Jewish thinking, depending mainly on the Hebrew Bible as representative of ancient Israelite religion. Where discrepancies between Jewish apocalyptic and the ancient religion become evident, the possibility of Persian influence is considered. The investigation will show that each of the abovementioned aspects of the dualism between God and evil in Jewish apocalyptic contain traces of what might be the influence of Persian religion.
AFRIKAANSE OPSOMMING: Die doel van hierdie tesis is om die moontlike invloed van Persiese godsdiens op die dualisme in Joodse apokaliptiek te ondersoek, met spesifieke verwysing na die Ethiopic Book of Enoch. ‘n Groot aantal studies is reeds uitgevoer rondom Joodse apokaliptiek, alhoewel relatief min daarvan fokus op die invloed van Persiese godsdiens. Een van die hoofredes hiervoor is die probleme rondom die datering van Persiese tekste, waarvan almal uit ‘n latere tydperk as die meeste Joodse apokaliptiese tekste blyk te dateer. Diegene wat vertroue het in die antiekheid van onderliggende tradisies in Persiese tekste, soos Boyce, Otzen en Silverman, is geneig om positief te wees oor die moontlikheid van invloed, terwyl ander soos Hanson en VanderKam daarop aandring dat die oorsprong van apokaliptiese tradisies te vinde is in Joodse godsdiens en die kultuur van Mesopotamië. Die dualisme tussen God en die bose speel ‘n sentrale rol in Joodse apokaliptiek. Hierdie basiese dualisme manifesteer in verskeie dualiteite en op vier vlakke. Eerstens, staan God op die kosmiese vlak teenoor ‘n agent van duisternis (Satan/Belial/Mastema/Azazel), en sit goeie engele slegte engele of demone teë. Tweedens manifesteer God in die orde van die fisiese heelal, terwyl die bose manifesteer in die oortreding van God se orde. Op die derde, antropologies-etiese vlak, is die mensdom verdeel tussen goed en kwaad op grond van die weg wat elke individu in homself kies. Laastens word die boosheid van die huidige era op die eskatologiese vlak gekontrasteer met die glorieryke toekoms, wat sal aanbreek wanneer die messias gekom het en die laaste oordeel, wat soms verband hou met ‘n opstanding, plaasgevind het. Apokaliptiese skrywers verdeel gereeld die wêreldgeskiedenis in tydperke om sodoende te bereken wanneer die toekomstige era sal aanbreek. Elkeen van die bogenoemde aspekte vind ‘n parallel in die Persiese godsdiens, wat gebaseer is op die dualisme tussen Ahura Mazda/Spenta Mainyu en Ahriman/Angra Mainyu. Elkeen word ondersteun deur ‘n leer van goddelike wesens en die stryd sluit die natuur en mensdom, van wie verwag word om ‘n kant te kies, in. Daar is ‘n sterk messiaanse verwagting, sowel as ‘n goed-ontwikkelde konsep van ‘n laaste oordeel, wat gepaard gaan met ‘n opstanding. Die verdeling van wêreldgeskiedenis in tydperke is ook fundamenteel tot die godsdiens. Hierdie tesis poog om die ontwikkeling van bogenoemde konsepte in die Joodse denkwyse na te volg en maak hoofsaaklike staat op die Hebreeuse Bybel as verteenwoordigend van oud-Israelitiese godsdiens. Waar diskrepansies tussen Joodse apokaliptiek en die antieke godsdiens vorendag kom, word die moontlikheid van Persiese invloed oorweeg. Die ondersoek sal toon dat elkeen van die bogenoemde aspekte van die dualisme tussen God en die bose in Joodse apokaliptiek moontlike tekens van Persiese invloed toon.

Thesis (M. Phil.)--University of Sydney, 2009.
Title from title screen (viewed October 8, 2009) Submitted in fulfilment of the requirements for the degree of Master of Philosophy to the Centre for Medieval Studies, Faculty of Arts. Appendix: leaves 158-162. Includes bibliographical references. Also available in print form.

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O Liber de duobus principiis é uma das poucas fontes deixadas pelos dissidentes dualistas medievais tradicionalmente conhecidos por cátaros. Composto, na primeira metade do século XIII, na Lombardia, por um anônimo pertencente à igreja de Desenzano ou também conhecida como igreja dos albanenses, o escrito figura-se como um esboço de teologia dualista. Nele, percebe-se um esforço do heresiarca, ainda nutrido pelo catolicismo, em definir a crença dos dois princípios - um bom, criador do mundo espiritual e eterno e outro mau, criador do mundo material e transitório -, a partir das autoridades escriturárias, sobretudo, mas também dos métodos intelectuais em voga nos círculos universitários. Propomo-nos nesta dissertação analisar a natureza do dualismo exposto pelo dissidente, bem como pontuar suas implicações com o método escolástico
The Liber de duobus principiis is one of the few sources left by medieval dualistic dissidents traditionally known Cathars. Composed in the first half of the thirteenth century in Lombardy, by an anonymous belonging to the church of Desenzano or also known as Church of albanenses, the composition figures as an outline on dualistic theology. In it, we find an effort by the heresiarch, still nourished by Catholicism, in defining the belief of the two principles - a good, the creator of the spiritual world and the eternal and the other bad, the creator of the material and transitional world – based mostly on the Catholic texts written at the time, but also on the intellectual methods in vogue in university circles. We intend in this paper to analyze the nature of dualism exposed by such dissident as well as its implications on scholastic methods

Orientador: Ruy de Oliveira Andrade Filho
Banca: Andreia Cristina Lopes Frazão da Silva
Banca: Terezinha Oliveira
Resumo: O Liber de duobus principiis é uma das poucas fontes deixadas pelos dissidentes dualistas medievais tradicionalmente conhecidos por cátaros. Composto, na primeira metade do século XIII, na Lombardia, por um anônimo pertencente à igreja de Desenzano ou também conhecida como igreja dos albanenses, o escrito figura-se como um esboço de teologia dualista. Nele, percebe-se um esforço do heresiarca, ainda nutrido pelo catolicismo, em definir a crença dos dois princípios - um bom, criador do mundo espiritual e eterno e outro mau, criador do mundo material e transitório -, a partir das autoridades escriturárias, sobretudo, mas também dos métodos intelectuais em voga nos círculos universitários. Propomo-nos nesta dissertação analisar a natureza do dualismo exposto pelo dissidente, bem como pontuar suas implicações com o método escolástico
Abstract: The Liber de duobus principiis is one of the few sources left by medieval dualistic dissidents traditionally known Cathars. Composed in the first half of the thirteenth century in Lombardy, by an anonymous belonging to the church of Desenzano or also known as Church of albanenses, the composition figures as an outline on dualistic theology. In it, we find an effort by the heresiarch, still nourished by Catholicism, in defining the belief of the two principles - a good, the creator of the spiritual world and the eternal and the other bad, the creator of the material and transitional world - based mostly on the Catholic texts written at the time, but also on the intellectual methods in vogue in university circles. We intend in this paper to analyze the nature of dualism exposed by such dissident as well as its implications on scholastic methods
Mestre

Religion
M.A.
This discussion aims to demonstrate how the project of identifying the nature of humanity is ongoing. The dominant models have their own flaws to contend with, and in the end we are still left uncertain of what constitutes our nature. Of the two views vying for prominence (dualism vs. materialism) neither is indubitable, nevertheless their are faithful proponents on each side. In a debate of belief vs. theory we see these seemingly disparate realms come together in a resignation to faith that their option is an adequate representation of human nature.
Temple University--Theses

The overall aim of this thesis is to critically assess the concept of the person in Macmurray's philosophy. This exploration requires a general examination of Macmurray's published and unpublished writings owing to the lack of any full length study of his ideas. In particular, this thesis is broadly sympathetic to Macmurray's thought and seeks to reveal the relevance of its for today. Whilst certain details of his theory are contentious and inadequate, they are not beyond redemption. Religion is important for Macmurray, but he is primarily a philosopher, and the content of this thesis reflects this. In the first chapter, Macmurray's antagonism towards traditional mind-body dualism is discussed in connection with his definition of the Self as an embodied agent. It is in this sense that his concept of the person represents an holistic account of the individual. Whilst speculation surrounds Macmurray's influences, some comparisons are drawn and the ensuing criticisms are examined. As a direct result of the postulation of the Self as agent, the existence of the Other is both confirmed and deemed necessary. Chapter two explores the interaction between the Self and the Other from the perspective of the human infant. It asserts the importance of relationships for the growth of the individual. Then, with reference to the ethical implications of the related agent, chapter three examine the composition of societies, paying particular attention to Marxist analysis, and seeking to extricate Macmurray's transferable ideas from those conditioned by his era. Finally, chapter four claims that communities are necessary for the full expression of the person, whilst criticising Macmurray's dubious employment of religious terminology in this respect. In essence, this thesis argues that the insights of Macmurray's theory have been needlessly neglected, and that the person must be understood from the perspective of agency and relationships.

The Timaeus presents a fascinating account of the cosmos. It includes a creation myth that introduces the figure known as the Demiurge who, despite the fact that he is the cause of the sensible world, is reverently attributed with reason, and whose creation – the cosmos – is actually beautiful and good. In this dialogue Plato offers his readers a panorama of the universe. But just what are his intentions for this? Is his approach a precursor to the methods of natural science,1 or does the Timaeus fall under the category of theology? This thesis will discuss the outcome Plato wished to achieve by finally writing on cosmology and how the methods used to accomplish these ends reveal a more existential attitude towards aesthetics.

Двумя ведущими направлениями западной философии второй половины XX – начала XXI в. выступают постпозитивизм и постструктурализм. В рамках постструктурализма по сей день достаточно популярной остается концепция французских философов Жиля Делёза и Феликса Гваттари о различиях философии и религии. Они объясняют данное различие через противопоставление имперского и полисного способов организации социально-политического пространства. При этом четкой демаркации между философией и религией не проводится. Религия выступает одновременно и как равноправный конкурент философии, и как «предфилософия». Тем самым ей приписывается более низкий статус среди видов культурной деятельности по сравнению с философией. Соответственно, и оценка имперского способа организации пространства отличается двойственностью и противоречивостью. С одной стороны, империя выступает альтернативой полису, с другой стороны, все же следует предпочесть полис с его свободой мышления и демократическими политическими институтами. Основоположник постпозитивизма Карл Раймонд Поппер является автором концепций открытого общества и антиисторицизма. Под историцизмом Поппер понимает попытки научного обоснования закономерностей в развитии общества, опираясь на опыт прошлого. Такие попытки, согласно Попперу, не могут быть фальсифицированы, то есть опровергнуты эксперементально, а следовательно, носят ненаучный характер. Англо-австрийский философ усматривает прямую связь между имперским социально-политическим универсализмом, историцизмом и тоталитаризмом. При этом Поппер игнорирует тот факт, что предложенная им самим концепция открытого общества так же не может быть фальсифицирована, следовательно, не соответствует им же самим введенному критерию научности. The two leading trends of Western philosophy of the second half of the XXth – early XXIth century are postpositivism and poststructuralism. Within the framework of poststructuralism, the concept of the French philosophers Gilles Deleuze and Felix Guattari about the differences between philosophy and religion remains quite popular to this day. Deleuze and Guattari explain this difference through the opposition of imperial and polis ways of organizing socio-political space. At the same time, there is no clear demarcation between philosophy and religion. Religion acts both as an equal competitor to philosophy and as "pre-philosophy". Thus, it is attributed a lower status among the types of cultural activities, compared with philosophy. Accordingly, the assessment of the imperial way of organizing space is characterized by duality and inconsistency. On the one hand, the empire is an alternative to the policy, on the other hand, one should still prefer the policy with its freedom of thought and democratic political institutes. The founder of postpositivism, Karl Raymond Popper, is the author of the concepts of open society and anti-historicism. By historicism, Popper understands attempts to scientifically substantiate patterns in the development of society, based on the experience of the past. Such attempts, according to Popper, cannot be falsified, that is, refuted, and, therefore, are not scientific in nature. The Anglo-Austrian philosopher sees a direct connection between imperial socio-political universalism, historicism and totalitarianism. At the same time, Popper ignores the fact that the concept of an open society proposed by himself cannot also be falsified, and therefore does not correspond to the criterion of scientific character introduced by himself.

If killing a single person is considered as a major crime that forbidden by Sharia and law at the international level and at the level of all religions and divine legislation, so what about the concept of genocide!! Here, not just an individual with a weak influence on society is killed, but thousands of individuals, that means an entire nation, a future, energy and human and intellectual capabilities that can tip the scales, and on the other hand, broken and half-dead hearts are left behind from the horrific scenes of killing they witnessed before their eyes, moreover, the massacres of genocide continues to excrete its remnants and consequences for long years and for successive generations, and it may generate grudges of revenge among generations that did not receive the adequate awareness and psychological support which are necessary to rehabilitate these generations to benefit from the tragedies and bitter experiences of life to turn them into lessons and incentives to achieve progress and advancement. Genocide is a deadly poison whose toxic effect extends from generations to others unless it is wisely controlled. Here the role of the international community and its legal, legislative and humanitarian stance from these crimes is so important and supportive. Genocide can be occurred on two levels: external and internal. As for genocide on the external level: this is what happened at the hands of foreign powers against a certain people for colonial and expansionist goals in favor of the occupier or usurper. There are many examples throughout history, such as the Ottoman and British occupations...etc Whereas genocide at the internal level, can be defined as the repressive actions that governments practice against their own people for goals that could be extremist, racist or dictatorial, such as t ""Al-Anfal"" massacre in 1988 carried out by the previous regime against the Kurds in the Kurdistan region. The number of victims amounted at one hundred thousand martyrs, most of them were innocent and unarmed people from children, women and the elderly, and also the genocide which was practiced against of the organizers of Al-Shaibania Revolution in 1991 was another example of genocide in the internal level. It is possible to deduce a third level between the external and internal levels, which is the genocide that is done at the hands of internal elements from the people of the country, but in implementation of external agendas, for example, the scenes of organized and systematic sectarian killing that we witnessed daily during (2007) and (2008), followed by dozens of bloody explosions in various regions throughout the capital, which unfortunately was practiced by the people of the country who were misguided elements in order to destabilize the security of the country and we did not know until this moment in favor of which external party!! In the three aforementioned cases, nothing can justify the act of killing or genocide, but in my personal opinion, I see that genocide at the hands of foreign forces is less drastic effects than the genocides that done at the hands of internal forces that kill their own people to impose their control and to defense their survival, from the perspective of ""the survival for the strongest, the most criminal and the most dictatorial. The matter which actually dragged the country into the abyss and the ages of darkness and ignorance. As for the foreign occupier, he remains an occupier, and it is so natural for him to be resentful and spiteful and to keep moving with the bragging theory of that (the end justifies the means) and usurping lands illegally, but perhaps recently the occupier has begun to exploit loopholes in international laws and try to gain the support of the international community and international organizations to prove the legitimacy of what has no legitimacy, in the end to achieve goals which pour into the interest of the occupiers' country and from the principle of building the happiness and well-being of the occupiers' people at the expense of the misery and injustice of other peoples!! This remains absolutely dehumanizing societal crime, but at least it has a positive side, which is maximizing economic resources and thus achieving the welfare of a people at the expense of seizing the wealth of the occupied country. This remains the goal of the occupier since the beginning of creation to this day, but today the occupation associated with the horrific and systematic killing has begun to take a new template by framing the ugliness of the crime with humanitarian goals and the worst, to exploit religion to cover their criminal acts. A good example of this is the genocide that took place at the hands of the terrorist organization ISIS, that contradictory organization who adopted the religion which forbids killing and considers it as one of the greatest sins as a means to practice the most heinous types of killing that contemporary history has witnessed!! The ""Spiker"" and ""Sinjar"" massacres in 2014 are the best evidence of this duality in the ideology of this terrorist organization. We may note that the more we advance in time, the more justification for the crimes of murder and genocide increases. For example, we all know the first crimes of genocide represented by the fall of Baghdad at the hands of the Mongol leader ""Hulagu"" in 1258. At that time, the crimes of genocide did not need justification, as they were practiced openly and insolently for subversive, barbaric and criminal goals!! The question here imposes itself: why were the crimes of genocide in the past practiced openly and publicly without need to justify the ugliness of the act? And over time, the crimes of genocide began to be framed by pretexts to legitimize what is prohibited, and to permit what is forbidden!! Or to clothe brutality and barbarism in the patchwork quilt of humanity?? And with this question, crossed my mind the following ""Aya"" from the Glorious Quran (and do not kill the soul that God has forbidden except in the right) , this an explicit ""Aya"" that prohibits killing and permits it only in the right, through the use of the exception tool (except) that permits what coming after it . But the"" right"" that God describes in the glorious Quran has been translated by the human tongues into many forms and faces of falsehood!! Anyway, expect the answer of this controversial question within the results of this study. This study will discuss the axis of (ideologies of various types and genocide), as we will analyze excerpts from the speeches of the former regime that were announced on the local media after each act of genocide or purification, as the former regime described at that time, but the difference in this study is that the analysis will be according to a scientific and thoughtful approach which is far from the personal ideology of the researcher. The analysis will be based on a model proposed by the contemporary Dutch scientist ""Teun A. Van Dijk"". Born in 1943, ""Van Dijk"" is a distinguished scholar and teaching in major international universities. He has authored many approved books as curricula for teaching in the field of linguistics and political discourse analysis. In this study, Van Dijk's Model will be adopted to analyze political discourse ideologies according to forty-one criteria. The analysis process will be conducted in full transparency and credibility in accordance with these criteria without imposing the researcher's personal views. This study aims to shed light on the way of thinking that the dictatorial regimes adopt to impose their existence by force against the will of the people, which can be used to develop peoples' awareness to understand and analyze political statements in a scientific way away from the inherited ideologies imposed by customs, clan traditions, religion, doctrine and nationalism. With accurate scientific diagnosis, we put our hand on the wounds. So we can cure them and also remove the scars of these wounds. This is what we seek in this study, diagnosis and therefore suggesting the suitable treatment "