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1
Dixon, Chuck. Robin: Violent tendencies. New York: DC Comics, 2008.
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González, Víctor, Rafael Paternain und Javier Donnangelo. Panorama de la violencia, la criminalidad y la inseguridad en Uruguay: Datos, tendencias y perspectivas. [Montevideo, Uruguay]: Ministerio del Interior, Observatorio Nacional sobre Violencia y Criminalidad, 2008.
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Dyer-Seeley, Kate. Violet Tendencies. Penguin Random House, 2018.
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5
Ruse, Michael. Darwinism After Darwin. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190867577.003.0004.
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In the forty-plus years, from the time of the Descent in 1871 to the time of the outbreak of the First World War in 1914, people influenced by or responding to Darwin’s thinking wrote extensively on the nature of war. Often, religious upbringing—as for Herbert Spencer and Alfred Russel Wallace—infused discussions showing how really the whole debate was as much religious as scientific. Thomas Henry Huxley showed his innate Calvinism and Prince Petr Kropotkin equally showed his Russian roots. American thinkers tended to worry about the eugenical effects of war, and William James proposed a kind of proto Peace Corps to harness the violent tendencies of the young. Across in Germany, Friedrich von Bernhardi was hymning the necessity of war, although in major respects his ideas owed more to Germanic philosophy, especially Hegel, than to anything coming out of England, a country he feared and despised.
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McDougal, Topher L. The Political Economy of Rural-Urban Conflict. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198792598.001.0001.
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In some cases of insurgency, the combat frontier is contested and erratic, as rebels target cities as their economic prey. In other cases, it is tidy and stable, seemingly representing an equilibrium in which cities are effectively protected from violent non-state actors. What factors account for these differences in the interface urban-based states and rural-based challengers? To explore this question, this book examines two regions representing two dramatically different outcomes. In West Africa (Liberia and Sierra Leone), capital cities became economic targets for rebels, who posed dire threats to the survival of the state. In Maoist India, despite an insurgent ideology aiming to overthrow the state via a strategy of progressive city capture, the combat frontier effectively firewalls cities from Maoist violence. This book argues that trade networks underpinning the economic relationship between rural and urban areas—termed “interstitial economies”—may differ dramatically in their impact on (and response to) the combat frontier. It explains rebel predatory tendencies toward cities as a function of transport networks allowing monopoly profits to be made by urban-based traders. It explains combat frontier delineation as a function of the social structure of the trade networks: hierarchical networks permit elite–elite bargains that cohere the frontier. These factors represent what might be termed respectively the “hardware” and “software” of the rural–urban economic relationship. Of interest to any student of political economy and violence, this book presents new arguments and insights about the relationships between violence and the economy, predation and production, core and periphery.
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1952-, Arce Alberto, und Long Norman, Hrsg. Anthropology, development, and modernities: Exploring discourses, counter-tendencies, and violence. London: Routledge, 2000.
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Arce, Alberto. Anthropology, Development and Modernities: Exploring Discourses, Counter Tendencies and Violence. Routledge, 1999.
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Stewart, Pamela J., und Andrew Strathern. Religion and Violence from an Anthropological Perspective. Herausgegeben von Michael Jerryson, Mark Juergensmeyer und Margo Kitts. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199759996.013.0026.
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This chapter reviews a variety of anthropological approaches to religion from the work of Emile Durkheim through the contemporary cognitive theory of mind. It specifically investigates the culturally vast interplay of imagination with divinatory processes that legitimate war, witch-hunting, and revenge, and with cosmic postulates which sanctify the imposition of suffering on others and on oneself. Rituals have an important role in either supporting or opposing violence, whether or not they have explicitly to do with spirit worlds. Durkheim has argued that religion was essentially social and founded on the expression of community values, the images of society itself. Religiously sanctioned or enjoined practices of inflicting harm on one's own body depend on cosmology. Tendencies to violence are counterposed to tendencies to benevolence.
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Deane-Drummond, Celia E. Shadow Sophia. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198843467.001.0001.
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Why do humans who seem to be exemplars of virtue also have the capacity to act in atrocious ways? What are the roots of tendencies for sin and evil? A popular assumption is that it is our animalistic natures that are responsible for human immorality and sin, while our moral nature curtails and contains such tendencies through human powers of freedom and higher reason. This book challenges such assumptions as being far too simplistic. Through a careful engagement with evolutionary and psychological literature, it argues that tendencies towards vice are, more often than not, distortions of the very virtues that are capable of making us good. After beginning with Augustine’s classic theory of original sin, the book probes the philosophical implications of sin’s origins in dialogue with the philosophy of Paul Ricoeur. Different vices are treated in both individual and collective settings in keeping with a multispecies approach. Areas covered include selfishness, pride, violence, anger, injustice, greed, envy, gluttony, deception, lying, lust, despair, anxiety, and sloth. The work of Thomas Aquinas helps to illuminate and clarify much of this discussion on vice, including those vices which are more distinctive for human persons in community with other beings. Such an approach amounts to a search for the shadow side of human nature, shadow sophia. Facing that shadow is part of a fuller understanding of what makes us human and thus this book is a contribution to both theological anthropology and theological ethics.
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Cooper, L. Andrew. Dario Argento. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037092.003.0001.
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This book explores the extreme violence that pervades Dario Argento's films, and particularly the ways in which they push the limits of visual and auditory experience by offending, confusing, sickening, and baffling the viewers. It looks at Argento's approach to his work over more than four decades of filmmaking, and his commitment to innovation that is evident in two closely related genres whose disturbing violence reaches previously unrecorded levels of pain, suffering, and mental anguish: crime thriller and supernatural horror. From his directorial debut, The Bird with the Crystal Plumage (1970), to Giallo (2009), Argento's films challenge a viewer's accepted ideas about film spectatorship, meaning, storytelling, and genre. This book also looks at the centrality of collaboration, particularly with family, in Argento's work by analyzing sixteen films that feature him as writer and director. Finally, it discusses how Argento's films function as rhetorical interventions against dominant views on film criticism, interpretation, narrative, and conventions through an examination of interpretive possibilities that connect the films to broader tendencies in film history.
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Fitzduff, Mari. Our Brains at War. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197512654.001.0001.
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Our Brains at War: The Neuroscience of Conflict and Peacebuilding suggests that we need radical change in how we think about war, leadership, and politics. Most of us, including most political scientists, fail to appreciate that the main factors in today’s identity wars and politics arise not from logic but from instincts and emotions, against which reason often has little sway. Many of our physiological and genetic tendencies, of which we are mostly unaware, can easily fuel our antipathy toward other groups, make us choose supposedly “strong” leaders over more mindful leaders, facilitate the recruitment of fighters for both legal and illegal militia groups, and enable even the most seemingly gentle of us to inflict horrific violence on others. Unfortunately, in today’s world, such instincts and emotions also increase our susceptibility to being easily led toward hateful activities by social media. Without understanding the genetic, neural, and hormonal tendencies that facilitate such predispositions, it will be extremely difficult to achieve sustainably peaceful societies. Drawing on the latest research from newer sciences such as social biopsychology, behavioral genetics, political psychology, and social and cognitive neuroscience, this book identifies the sources and the consequences of such instincts and emotions. It also suggests that we need new and radical ways of dealing with societal and global conflicts by openly addressing the biological factors that help create them and by taking them into account in our plans for more constructive politics and more effective peacebuilding in our increasingly fracturing world.
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Anderson, Elizabeth. The Problem of Equality from a Political Economy Perspective. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198801221.003.0003.
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This paper explores challenges to the creation of an egalitarian society from what we know about different types of human society across human history. All human beings originally lived in hunter-gatherer bands, which, along with tribal societies, are remarkably egalitarian. Inegalitarian social forms—rank societies and social stratification—are rooted in the following causes: (1) despotic tendencies rooted in human psychology; (2) esteem competition; (3) descent group closure and ingroup opportunity hoarding; (4) inegalitarian ideology; and (5) the increasing scale of societies, administration of which requires layers of hierarchically organized bureaucracy. Large-scale social organization can deliver dramatically reduced interpersonal violence and increased prosperity and opportunities. Securing the benefits of scale without oppressive social hierarchy requires the institution of checks and norms against bullies and narcissists, reworking the economy of esteem, ending descent group opportunity hoarding, integrating social groups, promoting egalitarian ideologies, and perfecting democratic practices.
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Rao, Koneru Ramakrishna. Shanti. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199477548.003.0011.
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This chapter contains extended discussion on matters relating to war and peace and the relevance of Gandhi’s ideas to perpetual peace; it reveals how Gandhi’s ideas complement and go beyond those espoused by thinkers like the German philosopher Immanuel Kant. For example, both Kant and Gandhi agree that egoistic tendencies need to be checked and controlled for peace to prevail. Kant hoped that reason would accomplish this because the prohibitive costs of war and destructive potentialities posed by it make war repugnant to reason. Gandhi goes beyond reason to cultivate peace of mind in the place of ‘armed peace’ to get as close as possible to perpetual peace. The state, according to Gandhi, subsists on the power of force and, therefore, it cannot ensure peace. More significantly, Gandhi emphasized non-violence as the right means to achieve peace within the individual as well as between individuals, groups, and states.
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Hernández Arteaga, Isabel, María Elsa Unriza Puin, Helmer Fernando Llanez Anaya, Fredys Alberto Simanca Herrera und Laureano David Angarita Becerra. Cultura de paz: concepciones, percepciones y compromisos. Ediciones Universidad Cooperativa de Colombia, 2019. http://dx.doi.org/10.16925/9789587601961.
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El libro presenta los resultados de la investigación que sobre cultura de paz se realizó en la Universidad Cooperativa de Colombia, sede Bogotá. Este tema resulta relevante, en tanto que Colombia es catalogado como uno de los países más violentos del mundo, lo que hace que su cultura sea vulnerable. La comunidad universitaria es consciente de que la construcción de cultura de paz es un desafío y, a la vez, una premisa para lograr el desarrollo de la sociedad. Su construcción demanda la participación de todos. Como parte de la responsabilidad social de la academia, es necesario conocer cómo se proyecta lograr la paz desde el ambiente universitario. Para ello se debe entender qué concepciones de paz y de cultura de paz tienen las personas y cuáles compromisos están dispuestos a asumir para construir nuevos procesos y relaciones sociales basadas en el respeto y la empatía. Los resultados de esta investigación están permeados por la tendencia humanizante de la educación, la cual, motivó el trascender posturas rígidas y acartonadas, para asumir la participación y el interés personal y colectivo. Así, este documento presenta reflexiones y compromisos relevantes, que tienen como base la responsabilidad social que debe cumplir la UCC (así como todas las universidades), frente al tema de la paz, articulando conocimiento, experiencia, recursos y voluntades para responder a los desafíos que demanda la creación y sostenibilidad de una sociedad menos violenta.
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Soroka, Stuart N. Gatekeeping and the Negativity Bias. Oxford University Press, 2016. http://dx.doi.org/10.1093/acrefore/9780190228637.013.43.
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Research on media gatekeeping is focused on the factors leading to a distribution of information in media content that is systematically different from the “real world.” Early gatekeeping work examined editorial decisions, and emphasized the effect that a single editor’s preferences and beliefs could have on the content new consumers receive. The literature has gradually shifted to focus on more generalizable factors, however. These include organization-level assessments of newsworthiness and commercial/economic considerations; broader system-level factors including the impact of dominant ideologies and political and social norms; and common individual-level factors, including a range of cognitive and psychological biases.The tendency for humans to prioritize negative over positive information is one such cognitive bias—and the growing literature on the negativity bias is discussed here as one example of a set of organization-, system-, and individual-level “gates” that have a systematic impact on news content. Negativity is just one example, however. Sensationalism, violence, geographic proximity, availability of visuals, prominence of celebrities—all of these tendencies in media content can and have been examined effectively using the gatekeeping metaphor. Some of this work is reviewed here, alongside some recent trends in gatekeeping work, including the “distributional” approach to gatekeeping, and the shift in gatekeeping brought on by the “new media” environment.
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Gaztambide, María C. El Techo de la Ballena. University Press of Florida, 2019. http://dx.doi.org/10.5744/florida/9781683400707.001.0001.
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In El Techo de la Ballena, María C. Gaztambi depresents an account of the visual arts production of the Caracas-based collective El Techo de la Ballena (active 1961−69). In spite of evident convergences with other global art tendencies, these radicalized artists from Venezuela anchored their multidisciplinary interventions in a fundamental retrograde stance which, in the author’s view, represented a deliberate inversion of an internationallyaligned modernity hinging on the need for constant evolution and progress in the visual arts. El Techo’s against-the-grain position became the basis for a disorderly project of grief that counteracted the swiftness by which Venezuela fast-tracked its modernization (in the sense of material and technological progress) and consumed international modernism (its cultural production). Against this fragmentary development, El Techo deployed an integrated approach to art-making that included artworks with multiple meanings, alternative exhibition spaces, politicized actions, as well as highly confrontational printed materials. All these elements came together into a single, indivisible body of work merging the visual, the poetic, the performative, and the political. Yet Venezuela’s eroded local environment required an outright unsettling through extreme scatological content and strategies that the balleneros qualified as “a biological art, violently exuded from our bowels…” Theirs was a total output that tested the limits of art to provoke an anesthetized local public under the motto of cambiar la vida, transformar la sociedad(to change life, to transform society).
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Brogaard, Berit. Hatred. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190084448.001.0001.
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The book explores how personal hatred can foster domestic violence and emotional abuse; how hate-proneness is a main contributor to the aggressive tendencies of borderlines, narcissists, psychopaths, and hatemongers; how seemingly ordinary people embark on some of history’s worst hate crimes; and how cohesive groups can develop extremist viewpoints that motivate hate crimes, mass shootings, and genocide. The book’s first part explores hate in personal relationships, looking for an answer to the question of why our personal relationships can survive hate and resentment but not disrespect or contempt. It shows that where contempt creates an irreparable power imbalance, hate is tied to fear, which our brains may reinterpret as thrill, attraction, and arousal. But this can also make hate a dangerous emotion that convinces people to hang on to abusive relationships. When tied to vengeance and the dark triad of personality, hate is not only dangerous but also dehumanizing. Vengeance and the dark personalities are not essential to hate, however. Without them, hate can have more admirable ends. The book’s second part explores the polarizing forces that can bias cohesive groups of like-minded individuals and contribute to what is effectively a hate crisis. Drawing on history, politics, legal theory, philosophy, and psychology, it shows how cultural myths about femininity, ethnic groups, and the land of opportunity perpetuate misogyny, racism, white supremacy, and anti-Semitism. But politicians and policymakers have it in their power to address the hate crisis through legislation that preserves the original incentive behind our constitutional rights.