He argues that if the deaths of the suicide bombers proved ..

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It had a crew of 10 and was equipped with advanced electronics, and could carry over 5 tons of bombs, but mostly carried much less, depending on the mission's range, and as little as just 1.8 tons in missions to Berlin, which is what the British Mosquito bomber carried to Berlin with much greater precision, less losses, a crew of just 2, and no guns, thanks to its high speed which made the Mosquito much harder to intercept.

The conflict between Arab and Jew still rages, with suicide bombings and militia violence happening every day.

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Traditional Humeans could accept that in their theory social pathologies could indeed give rise to such extreme hostilities. Yet, they would insist on the point that suicide bombing is after all the result of a psychological aberration, of a pathology, that suicide bombing has nothing to do with auto-realization, autonomy and freedom. Certain neo-Humeans, however, such as Frankfurt and Williams, who make psychology and identity the foundation of a conception of personal autonomy (Frankfurt 1988, 2006; Williams 1981, 1993), find themselves in the same dilemma as communitarianism: They lack arguments against the claim that truly autonomous Muslims today have to be suicide bombers.

In this paper I will discuss the characteristics of a suicide bomber, their mission, as well as discuss suicide attacks.

Far more than tanks and warships, bombers provided the best mean to concentrate great firepower in the hands of a small number of warriors, allowing a nation to rely more on its industry and less on millions of soldiers, and therefore pay the price of war with more money and less blood.

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The structure of the essay is the following: In a first part, I discuss the communitarian’s difficulties with Islamic fundamentalism. In a second moment, I illustrate the Humean helplessness in front of suicide bombers. The concluding remarks shed some doubts on the strategy of liberal multiculturalism to distance itself from radical Islam.

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There exist three theories of multiculturalism: a communitarian version, a psychological account and a liberal approach to multiculturalism. All three theories of multiculturalism have in common that they conceive identity to somehow constitute personal autonomy and practical reason and that they are critical of the liberal, Kantian conception of agency and the self. But just because they conceive identity to be the source of normativity, all the three theories run fundamentally into the same problem, once culture and religion come to justify oppression, discrimination and belligerence, in the way Islam is currently be used to justify terrorism and fundamentalism. Hence, it comes as no surprise that multiculturalists are extremely sensitive to the criticism of liberal hawks, such as Paul Berman and Christopher Hitchens, that accuse them to be the intellectual allies of Bin Laden and co. But at the same time, none of the multiculturalists does want to fall into the trap of the liberals that consider Islam to be the political problem underlying suicide bombing, justifying surveillance and assimilation of Muslim minorities at home and forced interventions in Muslim countries abroad. That’s why they are multiculturalists in the first place.

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Suicide bombers might view success as taking one or two of their enemies with them when they die, and guerrillas fighting what they perceive to be an unjust regime might consider any minor victory they attain part of a pattern of success that will eventually result in the overthrow of their government.

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In a sense, 9/11 and the terrorist attacks in London and Madrid have come to constitute a major challenge to the paradigm of multiculturalism and constrain multicultural theories to reason and argue about the question if Muslims can be suicide bombers. Any multicultural theory has to avoid at whatever cost the impression that Islam could give rise to anything such as suicide bombing and terrorism. My thesis is that theories of multiculturalism cannot deny the claim that Islamic fundamentalists crashing airplanes into the twin towers realize their true and inner selves, at least not without adopting the classical liberal conception of autonomy according to which cultural identity and religious commitments are obstacles to the realization of the person’s true will. Multicultural theories cannot avoid the conclusion that under certain circumstances devout Muslims cannot help but become suicide bombers. They collapse into the paradoxical claim that Muslims gain only full autonomy in their proper death. The problem is certainly not Islam in itself or cultures and religions in general; the problem is a philosophy that makes Islam the foundation of personal autonomy.