![]() The movement’s stance toward pluralism, diversity, tolerance, acceptance, civil society, secularism and democracy shows that the movement generates a bridging social capital, extremely helpful for peacebuilding and establishing sustainable peace. His pluralistic, inclusivist and peacebuilding ideas have enabled the Gülen Movement to successfully turn its moral, spiritual, intellectual, financial and human resources into effective social capital and utilized this social capital in establishing educational institutions from primary school to university levels in more than 120 countries. In Gülen’s worldview, there are three major enemies of not only Muslims, but also humanity as a whole: ignorance, poverty and disunity. Gülen’s theology of peace is based on the integrity of the individual regardless of ethnic or religious background and approach to peacebuilding, therefore, is one of “bottom-up” social change. ![]() Gülen holds an inclusive, universalist and transcending Islamic conception. ![]() Gülen’s optimism and belief in dialogue, coupled with his intellectual-alim self-confidence, make it easier for him to be a border transgressor. In Turkish Muslim scholar Fethullah Gülen’s thought and praxis, a similar belief in mutual understanding, dialogue and optimism, in contrast to the Islamists’ pessimism, is conspicuous. Habermas, as a believer in dialogue, is an optimist who criticizes the Frankfurt School and postmodernist thought for excessive pessimism. Abstract: Habermas’s theory of communicative rationality includes an argument called universal pragmatics, which human beings possess the communicative competence to bring about “mutual” understanding.
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