International audience ; Entre « afro-pessimisme » et « afro-optimisme », le refus des alternatives abusives commande le réalisme. Ainsi sur la violence, qui n'est pas seulement sociale et politique, mais qui relève aussi d'une « microphysique du pouvoir » décelable dans l'ordinaire des rapports sociaux : entre l'individu et la communauté prompte à sacrifier celui-ci comme victime émissaire d'une « logique totalitaire », entre hommes et femmes ou entre aînés et cadets, entre conjoints, entre locataires et propriétaires ou entre maîtres et élèves. On débouche alors sur l'hypothèse d'une circularité entre les violences ordinaires, enracinées dans la longue durée historique et culturelle, et les violences extrêmes, liées aux situations contemporaines de crise économique ou politique : les premières surdéterminant spécifiquement les secondes, les secondes exacerbant les premières.
International audience ; Entre « afro-pessimisme » et « afro-optimisme », le refus des alternatives abusives commande le réalisme. Ainsi sur la violence, qui n'est pas seulement sociale et politique, mais qui relève aussi d'une « microphysique du pouvoir » décelable dans l'ordinaire des rapports sociaux : entre l'individu et la communauté prompte à sacrifier celui-ci comme victime émissaire d'une « logique totalitaire », entre hommes et femmes ou entre aînés et cadets, entre conjoints, entre locataires et propriétaires ou entre maîtres et élèves. On débouche alors sur l'hypothèse d'une circularité entre les violences ordinaires, enracinées dans la longue durée historique et culturelle, et les violences extrêmes, liées aux situations contemporaines de crise économique ou politique : les premières surdéterminant spécifiquement les secondes, les secondes exacerbant les premières.
TO STUDY VIOLENCE WITHIN RELIGION IS TO CONFRONT A PARADOX. THIS ARTICLE EXPLORES THE NATURE AND IMPLICATIONS OF THIS PARADOX, FOCUSING FOR THE MOST PART, ON THE PLACE OF VIOLENCE IN THE RELIGION OF PRIMITIVE OR PRE-STATE SOCIETIES. IT ADDRESSES THE QUESTION OF VIOLENCE IN A NON-WESTERN WORLD RELGION, ISLAM, WITHIN THE COMPARATIVE CONTEXT ESTABLISHED EARLY IN THE ARTICLE AND CONCLUDES THE THE SACRIFICIAL CHANNELING OF VIOLENCE AGAINST VIOLENCE IS ALWAYS IN DANGER OF SPILLING OVER INTO RENEWED REVENGE CYCLES OF VIOLENCE AGAINST VIOLENCE, ULTIMATELY RESULTING IN THE CONFUSION OF RITUAL AND HISTORY.
"Using discourses from across the conceptual and geographical board, Toby Miller argues for a different way of understanding violence, one that goes beyond supposedly universal human traits to focus instead on the specificities of history, place, and population as explanations for it. Violence engages these issues in a wide-ranging interdisciplinary form, examining definitions and data, psychology and ideology, gender, nation-states, and the media by covering several foundational questions: how has violence been defined, historically and geographically? has it decreased or increased over time? which regions of the world are the most violent? does violence correlate with economies, political systems, and religions? what is the relationship of gender and violence? what role do the media play? This book is a powerful introduction to the study of violence, ideal for students and researchers across the human sciences, most notably sociology, American and area studies, history, media and communication studies, politics, literature, and cultural studies"--
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"Using discourses from across the conceptual and geographical board, Toby Miller argues for a different way of understanding violence, one that goes beyond supposedly universal human traits to focus instead on the specificities of history, place, and population as explanations for it. Violence engages these issues in a wide-ranging interdisciplinary form, examining definitions and data, psychology and ideology, gender, nation-states, and the media by covering several foundational questions: how has violence been defined, historically and geographically? has it decreased or increased over time? which regions of the world are the most violent? does violence correlate with economies, political systems, and religions? what is the relationship of gender and violence? what role do the media play? This book is a powerful introduction to the study of violence, ideal for students and researchers across the human sciences, most notably sociology, American and area studies, history, media and communication studies, politics, literature, and cultural studies"--
I will attempt to explain the connection between violence (someone's violence) and my own or Levinas's or the State's violence as a response to the initial violence (Violence against Violence) and finally the violence which remains in the mouth, throat, aftertaste [gout] or in disgust [degout]. 'Cet arri?re-go?t de violence' or 'un quelconque arri?re-go?t de degout' [a sort of aftertaste of disgust].
DEFINITION OF THE TERM: Arriving at an adequate definition of the term "violence" is problematic due to the complexity involved in understanding the intentions of a perpetrator of violence. Different approaches to violence depend on the researcher's methodological and contentual approach. HISTORICAL ANALYSIS OF THE TERM: The article outlines the historical context of the various approaches to violence, including those of the Sophists and those formulated within modern political philosophy founded on the ideas of Thomas Hobbes and Jean-Jacques Rousseau. The two concepts differ but share the conviction that institutional violence used by a sovereign is an important aspect of enforcing legal order in a state. DISCUSSION OF THE TERM: Violence is not a typical ethical problem. In this section of the article, the causes of violence are analysed and characterised from psychological, sociological, and cognitive science perspectives. Violent behaviour is treated as resulting from both individual and socio-institutional dysfunctions. Analysis is based on axiological theories (Max Scheler), political philosophy (Hannah Arendt), theories based on cognitive research on the causes of evil (Simon Baron-Cohen), and the findings of social psychologists and sociologists who investigate violence (Irena Pospiszyl, Agnieszka Widera-Wysoczyńska, Jacek Pyżalski). SYSTEMATIC REFLECTION WITH CONCLUSIONS AND RECOMMENDATIONS: The philosophical approach to violence seeks to understand the essential nature of violence, which in the context of this article is understood as a key aspect of moral evil. We often encounter various forms of aggression and violence (both physical and mental) in social life. Recently, we have witnessed an intensification of verbal and pictorial violence within the media. This section of the article lists the publications that are devoted to violence (apart from those that are included in the References). ; Jesuit University Ignatianum in Krakow ; Anzenbacher, A. (2010). Chrisliche Sozialethik. Einführung und Prinzipen [Wprowadzenie do chrześcijańskiej etyki społecznej], trans. L. Łysień. Kraków: Wydawnictwo WAM. Arendt, H. (2003). Responsibility and Judgment [Odpowiedzialność osobista w warunkach dyktatury], trans. W. Madej and M. Godyń. In: H. Arendt, Odpowiedzialność i władza sądzenia. Warszawa: Pruszyński i S-ka. Violence 275 Baron-Cohen, S. (2014). Zero Degrees of Evil [Teoria zła. O empatii i genezie okrucieństwa], trans. A. Nowak. Sopot: Wydawnictwo Smak Słowa. Hobbes, T. (2005). Leviathan [Lewiatan, czyli materia, forma i władza państwa kościelnego i świeckiego], trans. Cz. Znamierowski. Warszawa: Fundacja Aletheia. Krokiewicz, A. (1995). Zarys filozofii greckiej. Od Talesa do Platona. Arystoteles, Pirron i Plotyn. Warszawa: Fundacja Aletheia. Pontifical Council for Justice and Peace. (2005). Compendium of the Social Doctrine of the Church. Kielce: Wydawnictwo Jedność. Retrieved from: http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace (accessed: 18.02.2020). Pospiszyl, I. (2008). Przemoc w rodzinie. In: B. Urban and J.M. Stanik (ed.), Resocjalizacja. Vol. 2. Warszawa: PWSPR, PWN, 71‒80. Pyżalski, J. (2012). Agresja elektroniczna wśród dzieci i młodzieży. Kraków: Impuls. Rousseau, J.-J. (1956). Discours sur l'origine de l'inégalité [Rozprawa o pochodzeniu nierówności], transl. H. Elzenberg. In: J.-J. Rousseau, Trzy rozprawy z filozofii społecznej. Warszawa: PWN, 107–278. Scheler, M. (1988). Der Formalismus in der Ethik und die materiale Wertethik [Stosunek wartości "dobry" i "zły" do pozostałych wartości i do dóbr] (fragm.), trans. W. Galewicz. In: W. Galewicz (ed.), Z fenomenologii wartości. Teksty filozoficzne. Kraków: Papieska Akademia Teologiczna, 60–66. Wojtyła, K. (1986). Wykłady lubelskie. Człowiek i moralność. Part III. Ed. T. Styczeń et al. Lublin: Wydawnictwo TN KUL. Widera-Wysoczyńska, A. (2010), Mechanizmy p
