Racionalidad del terror

Contemporary terrorism is not an ancestral, irrational, oriental, phenomenon. Nor is it a fanatical reaction of the religions that vindicate a backward society as against the developed societies of the first world. The terrorism of today is a thoroughly modern phenomenon: one of the worst monstrosities of modern society, supplied with rational planning of objectives. A captious interpretation of the Islamic religion endows terrorism with a universal projection among the multitudinous audience of the discontented with the might of that diffuse power that we know as the developed Western world. Al Qaeda does not hesitate to present its war against the West as a war without quarter lasting until the infidel Christians are eliminated and the world is subjugated to Islam In the meantime, in a similar conflictive sense, the theoretical campaign of Samuel Huntington across the entire planet responds with a paradigmatic post-cold war, capable of inflaming the international conflict, in a sense no less belligerent with the Anti-Occident than that employed by the radical Imams. As has been pointed out by Amartya Sen, to give priority in this way to the religious identity, the response of the West to international terrorism in calling it islamic terrorism is very clumsy, as it magnifies the importance of the religious authorities in detriment to governmental ways and means in the solving of problems. El terrorismo contemporáneo no es un fenómeno ancestral, irracional y oriental. Tampoco es una reacción fanática de las religiones que reivindican una sociedad atrasada frente a las sociedades desarrolladas del primer mundo. El terrorismo actual es un fenómeno plenamente moderno: uno de los peores engendros de la sociedad moderna, dotado de una planificación racional de objetivos. Una interpretación capciosa de la religión islámica dota al terrorismo de una proyección universal entre la numerosa audiencia de descontentos con el poderío de esa potencia difusa que conocemos como el Occidente desarrollado. Al Qaeda no duda en presentar su guerra con Occidente como una guerra sin cuartel hasta eliminar a los cristianos infieles y someter al mundo al Islam. Mientras tanto, en similar sentido conflictual, la campa a teórica de Samuel Huntington por todo el planeta, responde con un paradigma postguerra fría capaz de inflamar el conflicto internacional en un sentido no menos beligerante con anti-Occidente que el empleado por los imanes radicales. Como ha se alado Amartya Sen, al priorizar de esta forma la identidad religiosa, la respuesta de Occidente al terrorismo inte