Cierto es que este mal no era homogéneo, de otra manera la vida no hubiera sido posible: yo seguía encontrándome con gente maravillosa, o me aprovech… - Tzvetan Todorov

When we examine, not the language of the propaganda, but the witness of the combatants themselves, religion does not occupy the first place. Their motivations are more often secular: they mention their sympathy for a population reduced to poverty, the victims of the whim of ruling classes that live in luxury and corruption- rulers able to maintain themselves in power thanks only to the support of the American government ( as in Pakistan, Saudi Arabia and Egypt). They speak of the members of their families or their local communities who have suffered or died by the fault of these governments ( and thus of their protectors); and they want to avenge them. The thirst for vengeance did not wait for Islam to appear in the world, and the appeal to the law of an eye for an eye and a tooth for a tooth is universal.

Today, the demand for total freedom of expression is the usual facade behind which there lurks xenophobia, the common theme of movements such as the Danish People’s Party, the Flemish Interest in Belgium, or the Freedom Party in Austria. When the leader of the Swiss extreme right, Christoph Blocher, defends the propaganda of his party, which presents foreigners as black sheep who should be kicked out of the country, he claims he is merely launching a discussion; whoever criticizes him for this is a censor.

A maxim for the twenty-first century might well be to start not by fighting evil in the name of good, but by attacking the certainties of people who claim always to know where good and evil are to be found. We should struggle not against the devil himself but what allows the devil to live — Manichaean thinking itself.