Today, even the cosmopolitan when it comes to strangers does not seem to do without explicit emphasis on their belonging to a 'other culture'. Even more: As a person with a migration background, the stranger does not get rid of his belonging to a 'foreign culture' even in the following generations. What concept of society is behind the inflation of the term 'culture' in the current debate ('foreign culture', 'our culture', 'lead culture', 'multiculturality', etc.)? What kind of differences should 'cultural' differences be? Do members of 'other cultures' have different standards in terms of democracy, freedom and law? In the subtitling essay, Sama Maani impressively advocates for such ones? 'Culture' attributions to deny respect. But also in the other five contributions, the author, 'an Iranian with an 'non-European migration background' (Maani via Maani), with (psycho-)analytically trained look and appropriate formulations strives for clarifying exacerbation. So he asks in Why we can't talk about Islam, why when we pretend to talk about Islam, we talk about everything else (terrorism, migration, 'integration'), just not about Islam. Emma and the revolutions in Iran tries to analyze the character of the Iranian revolutions and their reinscentations with the help of Sigmund Freuds and Walter Benjamin's theories of retrospectivity. The question of why some attribute a special moral responsibility to the State of Israel, while others see it as a 'cause of all evil', the author tries to answer in Why Israel excites us. As a pointed defence of psychoanalysis, the contribution Why psychotherapy does not help us. Finally, Maani asks himself in the ?Final essay Why the past does not pass the question of whether we are witnesses of a reversal of the civilization process in the face of the 'religious wars' in the Middle East, in the face of the return of nationalism in Europe? Europe, as it was the case during the transition from late antiquity to the early Middle Ages.