Results for 'defensive violence'

948 found
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  1. Defensive Wars and the Reprisal Dilemma.Saba Bazargan - 2015 - Australasian Journal of Philosophy 93 (3):583-601.
    I address a foundational problem with accounts of the morality of war that are derived from the Just War Tradition. Such accounts problematically focus on ‘the moment of crisis’: i.e. when a state is considering a resort to war. This is problematic because sometimes the state considering the resort to war is partly responsible for wrongly creating the conditions in which the resort to war becomes necessary. By ignoring this possibility, JWT effectively ignores, in its moral evaluation of wars, certain (...)
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  2. What Follows from Defensive Non-Liaibility?Gerald Lang - 2017 - Proceedings of the Aristotelian Society 117 (3):231-252.
    Theories of self-defence tend to invest heavily in ‘liability justifications’: if the Attacker is liable to have defensive violence deployed against him by the Defender, then he will not be wronged by such violence, and selfdefence becomes, as a result, morally unproblematic. This paper contends that liability justifications are overrated. The deeper contribution to an explanation of why defensive permissions exist is made by the Defender’s non-liability. Drawing on both canonical cases of self-defence, featuring Culpable Attackers, (...)
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  3. Eco-sabotage as Defensive Activism.Dylan Manson - forthcoming - Ethical Theory and Moral Practice.
    I argue for the conditions that eco-sabotage (sabotage involving the protection of animals or the environment) must meet to be a morally permissible form of activism in a liberal democracy. I illustrate my case with Jessica Reznicek and Ruby Montoya’s oil pipeline destruction, the Sea Shepherd Conservation Society’s whale hunt sabotage, and the Valve Turners’ pipeline shut-off, climate necessity-defense. My primary contention is that just as it is permissible to destroy an attacker’s weapon in self- or other-defense, it is permissible (...)
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  4. From self-defense to violent protest.Edmund Tweedy Flanigan - 2023 - Critical Review of International Social and Political Philosophy 26 (7):1094-1118.
    It is an orthodoxy of modern political thought that violence is morally incompatible with politics, with the important exception of the permissible violence carried out by the state. The “commonsense argument” for permissible political violence denies this by extending the principles of defensive ethics to the context of state-subject interaction. This article has two aims: First, I critically investigate the commonsense argument and its limits. I argue that the scope of permissions it licenses is significantly more (...)
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  5. Dignity, Self-Respect, and Bloodless Invasions.Saba Bazargan-Forward - 2017 - In Ryan Jenkins & Bradley Strawser (eds.), Who Should Die? The Ethics of Killing in War. New York: Oxford University Press.
    In Chapter 7, “Dignity, Self-Respect, and Bloodless Invasions”, Saba Bazargan-Forward asks How much violence can we impose on those attempting to politically subjugate us? According to Bazargan-Forward, “reductive individualism” answers this question by determining how much violence one can impose on an individual wrongly attempting to prevent one from political participation. Some have argued that the amount of violence one can permissibly impose in such situations is decidedly sub-lethal. Accordingly, this counterintuitive response has cast doubt on the (...)
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  6. Progressus as an Explanatory Model: An Anthropological Principle Illustrated by the Russia-Ukraine War.Paul Ertl - 2023 - Conatus 8 (2):175-194.
    At the beginning of the Russian Federation’s attack on Ukraine in February 2022, the European Union put up massive resistance, but due to its sudden overload, it was unable to deal with the situation adequately. It was in a state of paralysis for some time. Therefore, five explanatory models for the Russian actions are presented: an offensive, a defensive, a situational, a socio-cultural, and an ideological-historical one. It is then shown that the German term Gewalt, which combines the English (...)
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  7. Can Riots be Democratic? On the Fight for Recognition via Violent Means.Philip Højme - 2021 - Itinerari 60 (Recognition of Life Theoretical,):325-340.
    This essay seeks to examine D’Arcy’s notion of sound militancy to discern whether this term can be fruitfully applied to establishing rioting (riots) as a democratic form of resistance to injustice or negligence. The first part of the essay provides an account of Frazer and Hutchings’ critique of political violence, a critique that perceives violence (used in politics or for political aims) as never being justifiable. In opposition to this position, the second part of the essay posits, through (...)
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  8. Protecting One’s Commitments: Integrity and Self-Defense.Sylvia Burrow - 2012 - International Journal of Applied Philosophy 26 (1):49-66.
    Living in a culture of violence against women leads women to employ any number of avoidance and defensive strategies on a daily basis. Such strategies may be self protective but do little to counter women’s fear of violence. A pervasive fear of violence comes with a cost to integrity not addressed in moral philosophy. Restricting choice and action to avoid possibility of harm compromises the ability to stand for one’s commitments before others. If Calhoun is right (...)
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  9. Multiplying Resistance: the power of the urban in the age of national revanchism.Asma Mehan & Ugo Rossi - 2019 - In Jeff Malpas & Keith Jacobs (eds.), Towards a Philosophy of the City: Interdisciplinary and Transcultural Perspectives. London: Rowman & Littlefield International. pp. 233-244.
    In this chapter, we evaluate the politically generative dynamic of urban space. Notably, we put forward the notion of the ‘multiplier effect’ of the urban, referring to its ingrained tendency to multiply resistance to oppression and violence being exerted against subaltern groups and minorities and, in doing so, to turn this multiplied resistance into an active force of social change. We, therefore, look at the twofold valence of ‘resistance’: negative and affirmative. Resistance initially takes form as a defensive (...)
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  10. Review of "God Science Ideology: Examining the Role of Ideology in the Religious-Scientific Dialogue," by Joseph Hinman.Lantz Fleming Miller - 2022 - Philosophy in Review 42 (2):22-24.
    If any area of current philosophy is so incendiary as to veer on violence, it is argument about a divide being’s existence. Hinman’s sober offering is possibly one of the most thorough apologetics in contemporary times, meriting serious consideration yet certain to draw fire. Since Darwin, the religious have taken up arms, both metaphorically and, in the case of World Trade Center and its imitators, literally. In turn, growing atheist movements reacted against such defensiveness. This upsurge in side-taking and (...)
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  11. Death Penalty Abolition, the Right to Life, and Necessity.Ben Jones - 2023 - Human Rights Review 24 (1):77-95.
    One prominent argument in international law and religious thought for abolishing capital punishment is that it violates individuals’ right to life. Notably, this _right-to-life argument_ emerged from normative and legal frameworks that recognize deadly force against aggressors as justified when necessary to stop their unjust threat of grave harm. Can capital punishment be necessary in this sense—and thus justified defensive killing? If so, the right-to-life argument would have to admit certain exceptions where executions are justified. Drawing on work by (...)
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  12. Defense with dignity: how the dignity of violent resistance informs the Gun Rights Debate.Dan Demetriou - 2022 - Philosophical Studies 179 (12):3653-3670.
    Perhaps the biggest disconnect between philosophers and non-philosophers on the question of gun rights is over the relevance of arms to our dignitary interests. This essay attempts to address this gap by arguing that we have a strong prima facie moral right to resist with dignity and that violence is sometimes our most or only dignified method of resistance. Thus, we have a strong prima facie right to guns when they are necessary often enough for effective dignified resistance. This (...)
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  13. Defending the morality of violent video games.Marcus Schulzke - 2010 - Ethics and Information Technology 12 (2):127-138.
    The effect of violent video games is among the most widely discussed topics in media studies, and for good reason. These games are immensely popular, but many seem morally objectionable. Critics attack them for a number of reasons ranging from their capacity to teach players weapons skills to their ability to directly cause violent actions. This essay shows that many of these criticisms are misguided. Theoretical and empirical arguments against violent video games often suffer from a number of significant shortcomings (...)
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  14. Ukrainian Guilts and Apologies: a Space of Connotations.Vadym Vasiutynskyi - 2018 - Psychology and Psychosocial Interventions 1:25-30.
    According to the results of 162 respondents survey, the affective and cognitive components of feelings of guilt in the space of Ukrainians’ collective consciousness were described. This space is complex, but poorly structured, capable of appearing and spreading little understood defensive assessments and attitudes. -/- The content of relevant processes recorded the following trends: undifferentiated feelings of guilt, general self-accusations, accusations of Ukrainians themselves for historical failures, shame for Ukrainians’ violence, readiness to recognize or not to recognize Ukrainians’ (...)
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  15. Remarks on the Biology, Psychology and Politics of Religion.Michael Richard Starks - 2019 - Las Vegas, NV USA: Reality Press.
    In my view all behavior is an expression of our evolved psychology and so intimately connected to religion, morals and ethics, if one knows how to look at them. -/- Many will find it strange that I spend little time discussing the topics common to most discussions of religion, but in my view it is essential to first understand the generalities of behavior and this necessitates a good understanding of biology and psychology which are mostly noticeable by their absence in (...)
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  16. Austria's Repressed Guilt in Theory and Practice: Personal Encounters.Claudia Leeb - forthcoming - In Vincenzo Pinto (ed.), Vergangenheitsbewältigung (Mastering the Past).
    In this paper, I discuss three personal examples of contemporary Austrians' defensive reactions when confronted with the book The Political of Repressed Guilt: The Tragedy of Austrian Silence (Leeb, 2018). The defensive reactions underline that Austrians evaded confronting themselves with their repressed guilt about their violent National Socialist past and failed at working through their past. It also explains the centrality of "embodied reflective spaces" and the idea of the "subject-in-outline" to counter the continuation of the cycle of (...)
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  17. Defensiveness and Identity.Audrey Yap & Jonathan Ichikawa - 2023 - Journal of the American Philosophical Association:1-20.
    Criticism can sometimes provoke defensive reactions, particularly when it implicates identities people hold dear. For instance, feminists told they are upholding rape culture might become angry or upset, since the criticism conflicts with an identity that is important to them. These kinds of defensive reactions are a primary focus of this paper. What is it to be defensive in this way, and why do some kinds of criticism, or implied criticism, tend to provoke this kind of response? (...)
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  18. Two Defenses of Composition as Identity.Paul Hovda - manuscript
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  19. Defensive Harm, Consent, and Intervention.Jonathan Parry - 2017 - Philosophy and Public Affairs 45 (4):356-396.
    Many think that it would be wrong to defend an individual from attack if he competently and explicitly refuses defensive intervention. In this paper, I consider the extent to which the preferences of victims affect the permissibility of defending groups or aggregates. These cases are interesting and difficult because there is no straightforward sense in which a group can univocally consent to or refuse defensive intervention in the same way that an individual can. Among those who have considered (...)
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  20. Reproductive Violence and Settler Statecraft.Elena Ruíz, Nora Berenstain & Nerli Paredes-Ruvalcaba - 2023 - In Sanaullah Khan & Elliott Schwebach (eds.), Global Histories of Trauma: Globalization, Displacement and Psychiatry. Routledge. pp. 150-173.
    Gender-based forms of administrative violence, such as reproductive violence, are the result of systems designed to enact population-level harms through the production and forcible imposition of colonial systems of gender. Settler statecraft has long relied on the strategic promotion of sexual and reproductive violence. Patterns of reproductive violence adapt and change to align with the enduring goals and evolving needs of settler colonial occupation, dispossession, and containment. The U.S. Supreme Court’s recent decision to end the constitutional (...)
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  21. Indirect Defenses of Speciesism Make No Sense.François Jaquet - 2024 - Pacific Philosophical Quarterly 105 (3):308-327.
    Animal ethicists often distinguish between direct and indirect defenses of speciesism, where the former appeal to species membership and the latter invoke other features that are simply associated with it. The main extant charge against indirect defenses rests on the empirical claim that any feature other than membership in our species is either absent in some humans or present in some nonhumans. This paper challenges indirect defenses with a new argument, which presupposes no such empirical claim. Instead, the argument from (...)
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  22. Is violence escalation the consequence of art vandalism, road blockades, and assaults for the cause of climate change mitigation?Quan-Hoang Vuong, Viet-Phuong La & Minh-Hoang Nguyen - manuscript
    Environmental activism is expected to improve society’s well-being and environmental sustainability. Nevertheless, some inappropriate ways of activism, like road blockage, art vandalism, assaults, etc., have been recently conducted and risked causing adverse repercussions, including violence escalation. The current study aims to explore which types of environmental activism are more likely to escalate violence between activists, affected citizens, and police. Bayesian Mindsponge Framework (BMF) analytics was employed to analyze a dataset of 89 blockage, vandalism, and harassment cases in 13 (...)
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  23. Shame, Violence, and Morality.Krista K. Thomason - 2014 - Philosophy and Phenomenological Research 91 (1):1-24.
    Shame is most frequently defined as the emotion we feel when we fail to live up to standards, norms, or ideals. I argue that this definition is flawed because it cannot explain some of the most paradigmatic features of shame. Agents often respond to shame with violence, but if shame is the painful feeling of failing to live up to an ideal, this response is unintelligible. I offer a new account of shame that can explain the link between shame (...)
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  24.  92
    Proportionality, Defensive Alliance Formation, and Mearsheimer on Ukraine.Benjamin D. King - 2023 - Etikk I Praksis - Nordic Journal of Applied Ethics 2:69-82.
    In this article, I consider the permissibility of forming defensive alliances, which is a neglected topic in the contemporary literature on the ethics of war and peace. Drawing on the jus ad bellum criterion of proportionality in just war theory, I argue that if permissible defensive force requires that its expected harms must be counterbalanced by its expected goods, then, permissible defensive alliance formation seems to also require that its expected harms must be counterbalanced by its expected (...)
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  25. Sexual Violence and Two Types of Moral Wrongs.Ting-An Lin - 2024 - Hypatia:1-20.
    Although the idea that sexual violence is a “structural” problem is not new, the lack of specification as to what that entails blocks effective responses to it. This paper illustrates the concept of sexual violence as structural in the sense of containing a type of moral wrong called “structural wrong” and discusses its practical implications. First, I introduce a distinction between two types of moral wrongs—interactional wrongs and structural wrongs—and I argue that the moral problem of sexual (...) includes both types, each of which calls for a different set of moral responses. Second, drawing on Iris Marion Young’s social connection model of responsibility, I argue that recognizing the structural-wrong element of sexual violence does not reduce individual perpetrators’ responsibility for it. Instead, it implies that a broader group of agents are required to join collective actions to reform the social structure. I conclude by evaluating some preventive programs against sexual violence through the lens of structural wrongs and providing directions to advance them. (shrink)
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  26. The Violence of Silencing.Barrett Emerick - 2019 - In Jennifer Kling (ed.), Pacifism, Politics, and Feminism: Intersections and Innovations. The Netherlands: Brill | Rodopi.
    I argue that silencing (the act of preventing someone from communicating, broadly construed) can be an act of both interpersonal and institutional violence. My argument has two main steps. First, I follow others in analyzing violence as violation of integrity and show that undermining someone’s capacities as a knower can be such a violation. Second, I argue that silencing someone can violate their epistemic capacities in that way. I conclude by exploring when silencing someone might be morally justifiable, (...)
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  27. Violence and the materiality of power.Torsten Menge - 2022 - Critical Review of International Social and Political Philosophy 25 (6):761-786.
    The issue of political violence is mostly absent from current debates about power. Many conceptions of power treat violence as wholly distinct from or even antithetical to power, or see it as a mere instrument whose effects are obvious and not in need of political analysis. In this paper, I explore what kind of ontology of power is necessary to properly take account of the various roles that violence can play in creating and maintaining power structures. I (...)
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  28. 'Violence that Works on the Soul': Structural and Cultural Violence in Religion and Peacebuilding.Jason Springs - 2015 - In Atalia Omer, R. Scott Little Appleby & David Little (eds.), Oxford Handbook of Religion, Conflict, and Peacebuilding. Oxford University Press. pp. 146-179.
    This article makes the case for the necessity of a multi-focal conception of violence in religion and peacebuilding. I first trace the emergence and development of the analytical concepts of structural and cultural violence in peace studies, demonstrating how these lenses both draw central insights from, but also differ from and improve upon, critical theory and reflexive sociology. I argue that addressing structural and cultural forms of violence are concerns as central as addressing direct (explicit, personal) forms (...)
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  29. Epistemic Democracy with Defensible Premises.Franz Dietrich & Kai Spiekermann - 2013 - Economics and Philosophy 29 (1):87--120.
    The contemporary theory of epistemic democracy often draws on the Condorcet Jury Theorem to formally justify the ‘wisdom of crowds’. But this theorem is inapplicable in its current form, since one of its premises – voter independence – is notoriously violated. This premise carries responsibility for the theorem's misleading conclusion that ‘large crowds are infallible’. We prove a more useful jury theorem: under defensible premises, ‘large crowds are fallible but better than small groups’. This theorem rehabilitates the importance of deliberation (...)
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  30. Violence, Animality, and Territoriality.Cristian Ciocan - 2018 - Research in Phenomenology 48 (1):57-76.
    _ Source: _Volume 48, Issue 1, pp 57 - 76 The aim of this article is to address the question of the anthropological difference by focusing on the intersubjective relation between the human and the animal in the context of a phenomenological analysis of violence. Following some Levinasian and Derridian insights, my goal is to analyze the structural differences between interspecific and intraspecific violence by asking how the generic phenomenon of violence is modalized across various levels: from (...)
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  31. Violence Against Persons, Political Commitment, and Civil Disobedience: A Reply to Adams.Thomas Carnes - forthcoming - Res Publica:1-7.
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  32.  58
    Lie – Violence: Is it good or bad?Minh-Hoang Nguyen - manuscript
    The act of lying and violence should be considered as a means to fulfill a purpose, but not bad or good, as bad or good is for judging the purpose of the committers. To support my thought, some examples are provided. Based on the thought, I give a brief discussion on lying and violence in folktales with religious teaching factors.
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  33. Violence, Education, and the Tradition of the Oppressed in Benjamin and Du Bois.Iaan Reynolds - 2023 - Radical Philosophy Review 26 (1):41-65.
    This paper discusses two thinkers who locate the possibility of revolutionary historical change in political projects oriented toward the formation of subjects and cultivation of sensibility. I begin by considering the relationship between historical violence and education in the works of Walter Benjamin. After introducing the provocative association of education with divine violence found in “Toward the Critique of Violence,” I expand on Benjamin’s conception of pedagogical force. Highlighting the centrality of education in Benjamin’s early work, I (...)
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  34. Socrates' Defensible Devices in Plato's Meno.Mason Marshall - 2019 - Theory and Research in Education 17 (2):165-180.
    Despite how revered Socrates is among many educators nowadays, he can seem in the end to be a poor model for them, particularly because of how often he refutes his interlocutors and poses leading questions. As critics have noted, refuting people can turn them away from inquiry instead of drawing them in, and being too directive with them can squelch independent thought. I contend, though, that Socrates' practices are more defensible than they often look: although there are risks in refuting (...)
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  35. VIOLENCE: the indispensable condition of the law.Katerina Kolozova - 2014 - Angelaki 19 (2):99-111.
    Revolutionary violence stems from the conatus of survival, from the appetite for life and joy rather than from the desire to destroy and the hubristic pretension to punish. It is an incursion of one's desire to affirm life and annihilate pain. Following Laruelle's methodology of nonstandard philosophy, I conclude that revolutionary violence is the product of an intensive expansion of life. Pure violence, conceived in non-philosophical terms, is a pre-lingual, presubjective force affected by the “lived,; analogous to (...)
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  36. La violence politique comme mauvaise foi dans Le sang des autres (French Version).Donovan Miyasaki - 2008 - In Julia Kristeva (ed.), (Re) découvrir l’œuvre de Simone de Beauvoir – Du Deuxième Sexe à La Cérémonie des adieux. Éditions Le Bord de l’Eau.
    [English version also available] The Blood of Others begins at the bedside of a mortally wounded Résistance fighter named Hélène Bertrand. We encounter her from the point of view of Jean Blomart, her friend and lover, who recounts the story of their relationship : their first meeting, unhappy romance, bitter breakup, and eventual reunion as fellow fighters for the liberation of occupied France. The novel invites the reader to interpret Hélène and Jean’s story as one of positive ethical development. On (...)
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  37.  57
    Depiction of Violence in the Early Films of Sogo Ishii.Doga Col - 2024 - In Jaime Lopez Diez (ed.), Resonances of Japanese Cinema. Madrid: Editorial Fragua. pp. 6-25.
    Sogo/Gakuryu Ishii is one of the pioneers of the punk/cyberpunk movement in Japanese cinema. Though his style changed throughout his career, his early films have been a great influence to filmmakers around the world. His unique filmic style presents questions, observations and interpretations regarding the role of violence as normalized in the daily lives of heavily marginalized punk youth portrayed in an amplified and stylized cyberpunk Japan. What is so captivating about Ishii's style and motivation is that he was (...)
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  38. The Violence of Care: An Analysis of Foucault's Pastor.Christopher Mayes - 2010 - Journal of Cultural and Religious Theory.
    This paper will address Foucault’s analysis of the Hebrew and Christian pastor and argue that Foucault’s analysis of pastoral power in Security, Territory, Population neglects an important characteristic of the shepherd/pastor figure: violence. Despite Foucault’s close analysis of the early development of the Hebrew pastor, he overlooks the role of violence and instead focuses on sacrifice. However the sacrificial pastor does not figure in the Hebrew Scriptures. The Hebrew pastor is called to lead, feed and protect the flock, (...)
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  39. Prison Violence as Punishment.William L. Bell - forthcoming - Ethical Theory and Moral Practice:1-13.
    The United States carceral system, as currently designed and implemented, is widely considered to be an immoral and inhumane system of criminal punishment. There are a number of pressing issues related to this topic, but in this essay, I will focus upon the problem of prison violence. Inadequate supervision has resulted in unsafe prison conditions where inmates are regularly threatened with rape, assault, and other forms of physical violence. Such callous disregard and exposure to unreasonable risk constitutes a (...)
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  40. Testimonial Smothering and Domestic Violence Disclosure in Clinical Contexts.Jack Warman - 2023 - Episteme 20 (1):107-124.
    Domestic violence and abuse (DVA) are at last coming to be recognised as serious global public health problems. Nevertheless, many women with personal histories of DVA decline to disclose them to healthcare practitioners. In the health sciences, recent empirical work has identified many factors that impede DVA disclosure, known as barriers to disclosure. Drawing on recent work in social epistemology on testimonial silencing, we might wonder why so many people withhold their testimony and whether there is some kind of (...)
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  41. Overcoming Modernity and Violence.Gennady Shkliarevsky - 2015 - Cosmos and History 11 (1):299-314.
    Violence is one of the most pervasive problems in the world today. Despite all efforts to apply the powers of reason in order to contain, if not completely eliminate violence, violence proves to be capable of escaping capture and re-emerging in new and unexpected forms. Reason and rationality appear to be powerless against violence. The paper explores some philosophical issues that shed new light on the persistence of violence in the modern world. It argues that (...)
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  42. Defensive Killing By Police: Analyzing Uncertain Threat Scenarios.Jennifer M. Https://Orcidorg Page - 2023 - Journal of Ethics and Social Philosophy 24 (3):315-351.
    In the United States, police use of force experts often maintain that controversial police shootings where an unarmed person’s hand gesture was interpreted as their “going for a gun” are justifiable. If an officer waits to confirm that a weapon is indeed being pulled from a jacket pocket or waistband, it may be too late to defend against a lethal attack. This article examines police policy norms for self-defense against “uncertain threats” in three contexts: (1) known in-progress violent crimes, (2) (...)
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  43. Sexual Violence and Carceral Logic.Barrett Emerick & Audrey Yap - 2023 - In Barrett Emerick & Audrey Yap (eds.), Not Giving Up on People: A Feminist Case for Prison Abolition. Lanham, MD: Rowman & Littlefield. pp. 57-80.
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  44. Violence, Wars, and the Possibility of Ethical Life in an Apocalypse: A Kantian Reading of The Walking Dead.Selda Salman - 2021 - Open Philosophy 5 (1):57-66.
    The Walking Dead is a popular TV series depicting a catastrophic and violent world. After a pandemic that turns humans into zombies, we witness the collapse of civilization with all its institutions, the depletion of the resources, and the struggle to build a new world in the middle of the wars between surviving groups. It illustrates a world of literal and metaphorical homo homini lupus. Some people choose sheer survival, and others try to build a moral, civil world. In this (...)
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  45. Violence and warfare in prehistoric Japan.Tomomi Nakagawa, Hisashi Nakao, Kohei Tamura, Yui Arimatsu, Naoko Matsumoto & Takehiko Matsugi - 2017 - Letters on Evolutionary and Behavioral Science 8 (1):8-11.
    The origins and consequences of warfare or largescale intergroup violence have been subject of long debate. Based on exhaustive surveys of skeletal remains for prehistoric hunter-gatherers and agriculturists in Japan, the present study examines levels of inferred violence and their implications for two different evolutionary models, i.e., parochial altruism model and subsistence model. The former assumes that frequent warfare played an important role in the evolution of altruism and the latter sees warfare as promoted by social changes induced (...)
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  46. Symbolic Violence in Religious Discourse in Indonesia.Andi Alfian - 2021 - Proceedings of the 1St International Conference on Social and Islamic Studies (Icsis).
    Religious discourse is one of the instruments that are often used by the dominant class (the majority, who are in power) to carry out a symbolic violence mechanism against the dominated class (the minority, who are ruled). For example, through religious discourses that seem plural and open, the power and domination of the dominant class are continuously perpetuated. This study aims to analyze the symbolic violence that occurs in religious discourse in Indonesia, especially in the study of religion, (...)
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  47. Taking Responsibility, Defensiveness, and the Blame Game.Pamela Hieronymi - 2023 - In Ruth Chang & Amia Srinivasan (eds.), Conversations in Philosophy, Law, and Politics. New York, USA: Oxford University Press. pp. 151–165.
    I consider Paulina Sliwa’s fruitful account of “taking responsibility” as “owning the normative footprint” of a wrong. Unlike most, Sliwa approaches the topic without concern for what I call “responsible agency.” I raise the possibility that this is virtue. I then question whether the “footprint” is simply given with the wrong or whether it must instead be made determinate through subsequent interaction, perhaps through conversation. I next distinguish two different kinds of conversation: a cooperative negotiation and a low-level power struggle. (...)
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  48. Non-violence, Asceticism, and the Problem of Buddhist Nationalism.Yvonne Chiu - 2020 - Genealogy 4 (3).
    A religion with Buddhism's particular moral philosophies of non-violence and asceticism and with its *functional* polytheism in practice should not generate genocidal nationalist violence. Yet, there are resources within the Buddhist canon that people can draw from to justify violence in defense of the religion and of a Buddhist-based polity. When those resources are exploited, for example in the context of particular Theravāda Buddhist practices and the history of Buddhism and Buddhist identity in Burma from ancient times (...)
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  49. Political Violence in Nigeria and Its Implication for National Development.Anweting Kevin Ibok & Ogar Anthony Ogar - 2018 - GNOSI: An Interdisciplinary Journal of Human Theory and Praxis 1 (1):87-94.
    Political violence is a major impediment to Nigeria's national development. With the restoration to democratic rule in May 1999, high expectations were raised that the new democratic dispensation would resolve the risk of Nigeria's political violence, while speeding the country's economic and social transformation. It's worrying that since democratic rule returned, Nigeria has experienced a degree of unprecedented political violence that has crippled the efforts of national development. The fundamental thrust of this paper is to investigate the (...)
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  50. Mindful violence? The Rambo Series’ Shifting Aesthetic of Aggression.Steve Jones - 2012 - New Review of Film and Television Studies 10 (4).
    Rambo (2008) marked the return of Sylvester Stallone's iconic action hero. What is most striking about the fourth film (as the response from reviewers testifies), is its graphic violence. My intention here is to critically engage with Rambo (2008) as rewriting the series' established aesthetic of violence. My overarching aim is to highlight how the popular press has sought to read the 2008 version of Rambo according to the discursive narratives surrounding Stallone's 1980s action films. The negative response (...)
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