Results for 'violence'

439 found
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  1. 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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  2.  33
    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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  3.  79
    'Violence That Works on the Soul': Structural and Cultural Violence in Religion and Peacebuilding.Jason Springs - 2015 - In Atalia Omer, R. Scott Appleby & David Little (eds.), Oxford Handbook of Religion, Conflict, and Peacebuilding. New York, USA: 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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  4. The Secret Life of Violence.Elena Ruíz - 2019 - In Dustin J. Byrd & Seyed Javad Miri (eds.), Frantz Fanon and Emancipatory Social Theory. Brill.
    This chapter proceeds in two ways. First, I argue that Fanon’s structural witnessing of racism yields important insights about the nature of violence that challenges the settler colonial concept of violence as the extra-legal use of force. Second, I argue that his analysis of violence is insufficient for combating colonial racism and violence because, using the terms of his own analysis, it leaves intact logics and mechanisms that allow racism to structurally renew itself in perpetuity: (...) against women. Without a critical feminism that tracks the alterities of structural violence against women, and women of color in particular, Fanonianism is just another lifeline of colonialism. I thus caution against uncritical uses of Fanon’s structural account of violence for any emancipatory social theory that fails to acknowledge the attendant alterities, asymmetries, and axes of coordinated subordination involved in racialized violence against women. (shrink)
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  5. Violence in the Prehistoric Period of Japan: The Spatio-Temporal Pattern of Skeletal Evidence for Violence in the Jomon Period.Hisashi Nakao, Kohei Tamura, Yui Arimatsu, Tomomi Nakagawa, Naoko Matsumoto & Takehiko Matsugi - 2016 - Biology Letters 1 (12):20160028.
    Whether man is predisposed to lethal violence, ranging from homicide to warfare, and how that may have impacted human evolution, are among the most controversial topics of debate on human evolution. Although recent studies on the evolution of warfare have been based on various archaeological and ethnographic data, they have reported mixed results: it is unclear whether or not warfare among prehistoric hunter – gatherers was common enough to be a component of human nature and a selective pressure for (...)
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  6. 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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  7. Murder and Violence in Kantian Ethics.Donald Wilson - 2018 - In Violetta L. Waibel, Margit Ruffing & David Wagner (eds.), Natur Und Freiheit. Akten des Xii. Internationalen Kant-Kongresses. De Gruyter. pp. 2257-2264.
    Acts of violence and murder have historically proved difficult to accommodate in standard accounts of the formula of universal law (FUL) version of Kant’s Categorical Imperative (CI). In “Murder and Mayhem,” Barbara Herman offers a distinctive account of the status of these acts that is intended to be appropriately didactic in comparison to accounts like the practical contradiction model. I argue that while Herman’s account is a promising one, the distinction she makes between coercive and non-coercive violence and (...)
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  8. "How America Disguises its Violence: Colonialism, Mass Incarceration, and the Need for Resistant Imagination".Shari Stone-Mediatore - 2019 - Critical Review of International Social and Political Philosophy 2019 (5):1-20.
    This paper examines how a delusive social imaginary of criminal-justice has underpinned contemporary U.S. mass incarceration and encouraged widespread indifference to its violence. I trace the complicity of this criminal-justice imaginary with state-organized violence by comparing it to an imaginary that supported colonial violence. I conclude by discussing how those of us outside of prison can begin to resist the entrenched images and institutions of mass incarceration by engaging the work and imagining the perspective of incarcerated people.
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  9. On How Religions Could Accidentally Incite Lies and Violence: Folktales as a Cultural Transmitter.Quan-Hoang Vuong, Ho Manh Tung, Nguyen To Hong Kong, La Viet Phuong, Vuong Thu Trang, Vu Thi Hanh, Nguyen Minh Hoang & Manh-Toan Ho - manuscript
    This research employs the Bayesian network modeling approach, and the Markov chain Monte Carlo technique, to learn about the role of lies and violence in teachings of major religions, using a unique dataset extracted from long-standing Vietnamese folktales. The results indicate that, although lying and violent acts augur negative consequences for those who commit them, their associations with core religious values diverge in the final outcome for the folktale characters. Lying that serves a religious mission of either Confucianism or (...)
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  10.  73
    The Dark Side of Morality – Neural Mechanisms Underpinning Moral Convictions and Support for Violence.Clifford I. Workman, Keith J. Yoder & Jean Decety - 2020 - American Journal of Bioethics Neuroscience 11 (4):269-284.
    People are motivated by shared social values that, when held with moral conviction, can serve as compelling mandates capable of facilitating support for ideological violence. The current study examined this dark side of morality by identifying specific cognitive and neural mechanisms associated with beliefs about the appropriateness of sociopolitical violence, and determining the extent to which the engagement of these mechanisms was predicted by moral convictions. Participants reported their moral convictions about a variety of sociopolitical issues prior to (...)
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  11.  70
    On How Religions Could Accidentally Incite Lies and Violence: Folktales as a Cultural Transmitter.Quan-Hoang Vuong, Manh-Tung Ho, Hong-Kong T. Nguyen, Thu-Trang Vuong, Trung Tran, Khanh-Linh Hoang, Thi-Hanh Vu, Phuong-Hanh Hoang, Minh-Hoang Nguyen, Manh-Toan Ho & Viet-Phuong La - 2020 - Palgrave Communications 6 (1):82.
    Folklore has a critical role as a cultural transmitter, all the while being a socially accepted medium for the expressions of culturally contradicting wishes and conducts. In this study of Vietnamese folktales, through the use of Bayesian multilevel modeling and the Markov chain Monte Carlo technique, we offer empirical evidence for how the interplay between religious teachings (Confucianism, Buddhism, and Taoism) and deviant behaviors (lying and violence) could affect a folktale’s outcome. The findings indicate that characters who lie and/or (...)
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  12. Anatomy of Religious Violence.Domenic Marbaniang - 2008 - Basileia 1 (1):24.
    Religious violence is a function of deep philosophical and psychological belief-behavior. This article explores the issue in light of Hinduism, Islam, Christianity, and Psychology of evil.
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  13. Uncivil Disobedience: Political Commitment and Violence.N. P. Adams - 2018 - Res Publica 24 (4):475-491.
    Standard accounts of civil disobedience include nonviolence as a necessary condition. Here I argue that such accounts are mistaken and that civil disobedience can include violence in many aspects, primarily excepting violence directed at other persons. I base this argument on a novel understanding of civil disobedience: the special character of the practice comes from its combination of condemnation of a political practice with an expressed commitment to the political. The commitment to the political is a commitment to (...)
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  14. State Racism, State Violence, and Vulnerable Solidarity.Myisha Cherry - 2017 - In Naomi Zack (ed.), The Oxford Handbook of Philosophy and Race. New York, NY, USA:
    What makes #BlackLivesMatter unique is the implication that it isn’t only some black lives that matter, that is, not only the most commonly referenced male lives. Rather, the hashtag suggests that all black lives matter, including queer, trans, disabled, and female. This movement includes all those black lives who have been marginalized within the black liberation tradition, as well as in greater society. The movement highlights the ways in which black people have been traditionally deprived of dignity and human rights. (...)
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  15.  51
    Introduction: On Conflict and Violence.Cristian Ciocan & Paul Marinescu - 2019 - Studia Phaenomenologica 19:11-18.
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  16.  35
    Violence and Human Development: A Perspective From Amartya Sen.Gerry Arambala - manuscript
    Political violence is a broad term that is often identified with acts of violence perpetuated by individuals or the state with the lone purpose of achieving political goals. Political violence may come in two modes, either as political terrorism or counter terrorism. The former is determined as the aggressive manipulation of an individual’s judgments by threats and intimidations to achieve political change. Such intimidations are often perpetuated by non-governmental agents who act on the basis of a certain (...)
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  17.  72
    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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  18. Violence and the Materiality of Power.Torsten Menge - 2019 - Critical Review of International Social and Political Philosophy:1-26.
    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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  19.  72
    Violence and Democracy, by John Keane. [REVIEW]Edmund F. Byrne - 2005 - Teaching Philosophy 28 (4):376-378.
    John Keane’s book is an important intervention in the debate on the persistent proliferation of violence and its role in political life, especially in democracies.
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  20. The Violence of Silencing.Barrett Emerick - forthcoming - In Jennifer Kling (ed.), Pacifism, Politics, and Feminism: Intersections and Innovations. Brill.
    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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  21. From Indignation to Norms Against Violence in Occupy Geneva: A Case Study for the Problem of the Emergence of Norms.Frédéric Minner - 2015 - Social Science Information 54 (4):497-524.
    Why and how do norms emerge? Which norms emerge and why these ones in particular? Such questions belong to the ‘problem of the emergence of norms’, which consists of an inquiry into the production of norms in social collectives. I address this question through the ethnographic study of the emergence of ‘norms against violence’ in the political collective Occupy Geneva. I do this, first, empirically, with the analysis of my field observations; and, second, theoretically, by discussing my findings. In (...)
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  22.  58
    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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  23.  30
    Testimonial Smothering and Domestic Violence Disclosure in Clinical Contexts.Jack Warman - forthcoming - Episteme:1-18.
    Domestic violence and abuse 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 epistemic (...)
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  24. Reflections on Understanding Violence.Jeffrey Benjamin White - 2012 - Biosemiotics 5 (3):439-444.
    Lorenzo Magnani’s Understanding Violence: The Intertwining of Morality, Religion and Violence is a big 23 book. Not big in the sense of page count or prepublication advertisement, but big in the sense of pregnant 24 with potential application. Professor Magnani is explicit in his intentions, “to show how violence is de facto 25 intertwined with morality, and how much violence is hidden, and invisibly or unintentionally performed" 26 (page 273) while confessing a personal motivation, “warning myself (...)
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  25. Domestic Violence as a Violation of Autonomy and Agency.Marilea Bramer - 2011 - Social Philosophy Today 27:97-110.
    Contrary to what we might initially think, domestic violence is not simply a violation of respect. This characterization of domestic violence misses two key points. First, the issue of respect in connection with domestic violence is not as straightforward as it appears. Second, domestic violence is also a violation of care. These key points explain how domestic violence negatively affects a victim’s autonomy and agency—the ability to choose and pursue her own goals and life plan.We (...)
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  26. La Violence Politique Comme Mauvaise Foi Dans Le Sang des Autres (French Version).Donovan Miyasaki - 2008 - In Julia Kristeva, Pascale Fautrier, Anne Strasser & Pierre-Louis Fort (eds.), (Re) découvrir l’œuvre de Simone de Beauvoir – Du Deuxième Sexe à La Cérémonie des adieux. Éditions Le Bord de l’Eau.
    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 this progressive reading, although (...)
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  27.  65
    Spinoza, Feminism, and Domestic Violence.Christopher Yeomans - 2003 - Iyyun 52 (1):54-74.
    In this paper I discuss two related ideas and cross-reference them, as it were, on the common ground of the Spinozistic text. First, I want to construct a Spinozistic account of domestic violence and a Spinozistic response to such violence. This will involve attempting to explicate the phenomenon (or at least one aspect of it, to be defined) through the terms and conceptual structure of Spinoza's Ethics. Second, I want to discuss a feminist reading (interpretation) of Spinoza, that (...)
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  28.  26
    Sovereignty and its Other: Toward the Dejustification of Violence.Dimitris Vardoulakis - 2013 - New York: Fordham University Press.
    Dimitris Vardoulakis asks how it is possible to think of a politics that is not commensurate with sovereignty. For such a politics, he argues, sovereignty is defined not in terms of the exception but as the different ways in which violence is justified. Vardoulakis shows how it is possible to deconstruct the various justifications of violence. Such dejustifications can take place only by presupposing an other to sovereignty, which Vardoulakis identifies with agonistic democracy. In doing so, Sovereignty and (...)
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  29. 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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  30.  73
    Political Violence as Bad Faith in Beauvoir's The Blood of Others - English Version.Donovan Miyasaki - 2008 - In Julia Kristeva (ed.), (Re) découvrir l’œuvre de Simone de Beauvoir – Du Deuxième Sexe à La Cérémonie des adieux. Lormont, France: pp. 367-73.
    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 this progressive reading, although (...)
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  31. Correction To: ‘Violence in the Prehistoric Period of Japan: The Spatio-Temporal Pattern of Skeletal Evidence for Violence in the Jomon Period’.Nakao Hisashi, Kohei Tamura, Yui Arimatsu, Tomomi Nakagawa, Naoko Matsumoto & Takehiko Matsugi - 2016 - Biology Letters 2016:20160847.
    Whether man is predisposed to lethal violence, ranging from homicide to warfare, and how that may have impacted human evolution, are among the most controversial topics of debate on human evolution. Although recent studies on the evolution of warfare have been based on various archaeological and ethnographic data, they have reported mixed results: it is unclear whether or notwarfare among prehistoric hunter–gathererswas common enough to be a component of human nature and a selective pressure for the evolution of human (...)
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  32. Muslims and Violence.Fathi ZERARI - manuscript
    This paper tries to explain the relationship between Muslims' problems and violence in the light of a clear distinction between Islam and Islamic political thought. This research emphasizes on the fact that Koran and Sunnah aim at guiding mankind to the right path of knowing and worshipping God; they are not political treatises; Islam could live without a Muslim State even before the instauration of the prophet's State; nowadays, millions of Muslims live under the rule of non Muslim governments (...)
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  33. 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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  34. Violence et démocratie délibérative : introduction.Martin Blanchard - 2012 - Les ateliers de l'éthique/The Ethics Forum 7 (1):45-49.
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  35.  49
    Violence and Climate Change in the Jomon Period, Japan.Hisashi Nakao - 2020 - In Gwen Robbins Schug (ed.), The Routledge Handbook of the Bioarchaeology of Climate and Environmental Change. New York:
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  36. Resisting Sexual Violence: What Empathy Offers.Sarah Clark Miller - 2019 - In Wanda Teays (ed.), Analyzing Violence Against Women. New York: Springer. pp. 63-77.
    The primary aim of this essay is to investigate modalities of resistance to sexual violence. It begins from the observation that the nature of what we understand ourselves to be resisting—that is, how we define the scope, content, and causes of sexual violence—will have profound implications for how we are able to resist. I critically engage one model of resistance to sexual violence: feminist philosophical scholarship on self-defense, highlighting several shortcomings in how the feminist self-defense discourse inadvertently (...)
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  37. Sexual Autonomy and Violence Against Women.Sylvia Burrow - 2013 - In Chris Bailey (ed.), Talk About Sex: A Multidisciplinary Discussion. Sydney, NS: CBU Press.
    Our position is that the threat and experience of violence that sex workers face is a crucial issue to address and should be considered in debates concerning the legalization of prostitution because even in countries where prostitution is legalized, prostitutes continue to experience violence. Our focus is to show that violence is crucially important to address because both the experience and the fear of physical, sexual or psychological harm erodes women ’s capacity to choose and act autonomously. (...)
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  38.  84
    The Depersonalization of Violence: Reflections on the Future of Personal Responsibility.Edmund F. Byrne - 1973 - Journal of Value Inquiry 7 (3):161-172.
    The intent of this article is to discredit the much used concept (often unstated) of virtuous violence. To begin with, it is a paradox hence in need of not easily achieved justification. Here author's critique focuses on the political myth of prophetic righteousness, the ethical myth of a common good, and the myth of the infinite, which is utilized all too often to bypass finite systems. (Article sharply criticized when first presented to a faculty group.).
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  39.  85
    The Justification of Religious Violence, by Steve Clarke: Malden, MA: Wiley Blackwell, 2014, Pp. Xii + 259, US$29.95. [REVIEW]Andrew Jason Cohen - 2016 - Australasian Journal of Philosophy 94 (1):206-206.
    A book review of Steve Clark's The Justification of Religious Violence.
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  40.  51
    On the Politicization of Violence Within Reductive and Non-Reductive Accounts of Violence.Gregory McCreery - 2020 - Human Studies 43 (2):269-289.
    In this paper, I reference a Paradigm Case Core Conception of Violence, which each individual has, and can share with others to various degrees. This is shown to imply that because we cannot get at violence itself, and can only interpret violence in relationships that involve humans, we cannot avoid politicizing our conceptions of violence in our empathic, intersubjective relationships. This is demonstrated by outlining various claims concerning violence, and by utilizing Edith Stein's phenomenological account (...)
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  41. Gender-Based Administrative Violence as Colonial Strategy.Elena Ruíz & Nora Berenstain - 2018 - Philosophical Topics 46 (2):209-227.
    There is a growing trend across North America of women being criminalized for their pregnancy outcomes. Rather than being a series of aberrations resulting from institutional failures, we argue that this trend is part of a colonial strategy of administrative violence aimed at women of color and Native women across Turtle Island. We consider a range of medical and legal practices constituting gender-based administrative violence, and we argue that they are the result of non-accidental and systematic production of (...)
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  42. Epistemologies of Discomfort: What Military-Family Anti-War Activists Can Teach Us About Knowledge of Violence.Shari Stone-Mediatore - 2010 - Studies in Social Justice 4 (1):25-45.
    This paper examines the particular relevance of feminist critiques of epistemic authority in contexts of institutionalized violence. Reading feminist criticism of “experts” together with theorists of institutionalized violence, Stone-Mediatore argues that typical expert modes of thinking are incapable of rigorous knowledge of institutionalized violence because such knowledge requires a distinctive kind of thinking-within-discomfort for which conventionally trained experts are ill-suited. The author demonstrates the limitations of “expert” modes of thinking with reference to writings on the Iraq war (...)
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  43.  46
    A Colloquy on Violence and Non-Violence: Towards a Complementary Conflict Resolution.Diana-Abasi Ibanga - 2017 - American Journal of Social Issues and Humanities 7 (2):137-150.
    In conflict resolution discourse the two challenging and contrasting concepts, violence and non-violence, are often presented as opposites and contradictory. On the basis of this, one is affirmed against the other. In this article, we aimed to present violence and non-violence as complementary phenomena toward a complementary process of conflict resolution. The objective was to provide an analysis to show that the two concepts can contribute meaningfully to conflict management and resolution. To achieve this aim and (...)
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  44. Understanding the Interplay of Lies, Violence, and Religious Values in Folktales.Quan-Hoang Vuong, Viet-Phuong La & Hong-Kong T. Nguyen - manuscript
    This research employs the Bayesian network modeling approach, and the Markov chain Monte Carlo technique, to learn about the role of lies and violence in teachings of major religions, using a unique dataset extracted from long-standing Vietnamese folktales. The results indicate that, although lying and violent acts augur negative consequences for those who commit them, their associations with core religious values diverge in the outcome for the folktale characters. Lying that serves a religious mission of either Confucianism or Taoism (...)
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  45. Hunting Girls: Sexual Violence From The Hunger Games to Campus Rape, by Kelly Oliver. [REVIEW]Debra Jackson - 2017 - Hypatia Reviews Online:nd.
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  46. Religion, Identity, and Violence.Jon Mahoney - 2018 - Global Conversations 1:59-71.
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  47.  59
    Existential Understanding of Violence.Hye Young Kim - 2016 - Revista de la Facultad de Filosofia y Letras 23 (14):51-63.
    In this paper, violence is analyzed as phenomenon through which a defective state of our understanding of Being reveals itself.
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  48.  47
    Theories of Violence and the Explanation of Ultra-Violent Behavior.Michael J. Shaffer & Patricia Turrisi - 2008 - In T. Levin (ed.), Violence: Mercurial Gestalt.
    Theorists in various scientific disciplines offer radically different accounts of the origin of violent behavior in humans, but it is not clear how the study of violence is to be scientifically grounded. This problem is made more complicated because both what sorts of acts constitute violence and what needs to be appealed to in explaining violence differs according to social scientists, biologists, anthropologists and neurophysiologists, and this generates serious problems with respect to even attempting to ascertain the (...)
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  49. Maurice Merleau-Ponty on Violence and Marxism.Mihnea Chiujdea - 2013 - Opticon1826 15 (7):01-15.
    This article aims to examine the main tenets of Merleau-Ponty’s political thought. To this end, his early Marxism and his later support for Liberalism are contextualised within Merleau-Ponty’s philosophical work, put into relation and both criticised. The focus of the discussion is shifted onto the role and locus of the political thinker in order to evaluate the scope of a political project such as Marxism might have. It is divided into three sections. The first explores the themes of the philosophy (...)
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  50.  11
    Beyond Legal Minds: Sex, Social Violence, Systems, Methods, Possibilities.William Brant (ed.) - 2019 - Boston: Brill | Rodopi.
    In this book, William Brant inquires how violence is reduced. Social causes of violence are exposed. War, sexual domination, leadership, propagandizing and comedy are investigated. Legal systems are explored as reducers and implementers of violence and threats.
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