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Готові списки джерел за темами / Justification of Violence

Добірка наукової літератури з теми "Justification of Violence"

Автор: Grafiati

Опубліковано: 21 червня 2021

Оновлено: 10 лютого 2022

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Статті в журналах з теми "Justification of Violence":

1

WELLS, PAUL. "Sacred Violence and Justification." UNIO CUM CHRISTO 3, no. 1 (April 1, 2017): 5. http://dx.doi.org/10.35285/ucc3.1.2017.edi.

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2

Fawson, Peter R., Robert Broce, Maureen MacNamara, and Chris Gedney. "Victim to Aggressor: The Relationship Between Intimate Partner Violence Victimization, Perpetration, and Mental Health Symptoms Among Teenage Girls." Partner Abuse 9, no. 1 (2018): 3–17. http://dx.doi.org/10.1891/1946-6560.9.1.3.

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The study investigated the prevalence of female-to-male dating violence, mental health symptoms, and violent attitudes among 727 female high school students. Participants completed surveys asking about experiences of dating violence victimization/perpetration, mental health symptoms, and justification of violence. Correlations among female victims of dating violence revealed moderate positive associations between sexual, physical, and psychological violence, and female’s acceptance of male violence toward girls. Multiple regressions found significant predictors of negative mental health consequences, which consisted of experiencing psychological violence and justification of violence. Further analysis revealed that female participants who experienced three types of dating violence (physical, sexual, and psychological) were significantly more likely to perpetrate three types of dating violence (physical, psychological, and sexual). These findings suggest that among teenage girls justification of violence and experiencing dating violence are significant predictors of future negative mental health and violence perpetration.

3

Reitan, Eric. "The Moral Justification of Violence." Social Theory and Practice 28, no. 3 (2002): 445–64. http://dx.doi.org/10.5840/soctheorpract200228318.

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4

Farrell, Daniel M. "The Justification of Deterrent Violence." Ethics 100, no. 2 (January 1990): 301–17. http://dx.doi.org/10.1086/293178.

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5

Junco-Guerrero, Miriam, Ana Ruiz-Fernández, and David Cantón-Cortés. "The Role of Sex and Family Status in the Relationship between Exposure to Violence and Child-to-Parent Violence." Medical Sciences Forum 4, no. 1 (January 11, 2021): 7. http://dx.doi.org/10.3390/ecerph-3-08998.

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The objective of this study was to analyze the relationship of exposure to violence and justification of violence with child-to-parent violence (CPV) towards father and mother. The sample comprised 748 high school students (413 male and 335 female), between 13 and 20 years old. The Child-to-Parent Aggression Questionnaire (CPAQ) was employed to assess CPV. Exposure to violence in high school, at home, on the street and on television was assessed using the Violence Exposure Questionnaire (VEQ), whereas exposure to violence in video games was assessed through a questionnaire prepared by the authors. Justification of violence was analyzed using the Justification of Violence subscale of the Irrational Beliefs Scale for Adolescents (ECIA). Regarding violence towards mother, the results show that, in the case of female participants, there was a significant relationship with exposure to violence on the street and at home, and an inverse relationship with video games, as well as with violence justification, whereas in the case of male participants, there was a significant relationship with the same variables, except for violence in video games. Conversely, with regard to violence towards father, there was a significant relationship with violence at home and violence justification in the case of females, as well as with violence at home and on the street and violence justification in the case of male participants. With regard to the role of the type of family, in the case of non-divorced families, there was a significant relationship with exposure to violence on the street and at home, and an inverse relationship with video games, as well as with violence justification, whereas in the case of divorced families, the only significant variable was violence justification. Finally, with regard to violence towards father, there was a significant relationship with violence at high school, on the street and at home, along with violence justification in the case of non-divorced families, as well as violence on the street and violence justification in the case of divorced families. The present study shows the role of participant sex and family status in the relationship of exposure to violence and violence justification with CPV. These findings indicate the importance of taking into account those variables in preventing violence towards parents.

6

Radkiewicz, Piotr, and Krzysztof Korzeniowski. "Justification and Indifference: Diverse Permissive Attitudes Toward Witnessed Violence Against the Elderly and Disabled." Journal of Interpersonal Violence 32, no. 24 (September 9, 2015): 3797–821. http://dx.doi.org/10.1177/0886260515603974.

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The violence against the elderly and disabled is widespread. This means that many people who witness acts of violence against elders and the disabled do not react. Instead, they are rather inclined to develop permissive attitudes. The presented article distinguishes two permissive attitudes toward witnessed violence against the elderly and disabled: justification and indifference. The rationale for such differentiation is justified with reference to differences concerning (a) the strength of their relationship, (b) their frequency distribution in the population, and (c) the disparate influence of the underlying predictors. A survey study carried out on a nationwide representative sample of 1,000 adult Poles was the empirical basis for answering research questions. The study showed that domestic violence against elders and the disabled is a noticeable phenomenon in the population of Poland. Around 50% of respondents claimed that they came in touch with physical, economic, or psychological violence against the elderly. More than 30% reported the same in the case of disabled persons. Based on this study, it was found that justification of and indifference to violence were actually unrelated phenomena. Moreover, justification was much less widespread in the population than indifference. It seems easier to accept excuses for passivity in the face of violence than to find justifications for violence. Both permissive attitudes turned out to have a disparate pattern of predictors: Justification turned out to be mainly a function of environmental exposure to violence, whereas indifference was mainly a matter of worldview based on materialism and the imperative of self-interest.

7

Moore, Simon R., and Tracey Cockerton. "Viewers' Ratings of Violence Presented in Justified and Unjustified Contexts." Psychological Reports 79, no. 3 (December 1996): 931–35. http://dx.doi.org/10.2466/pr0.1996.79.3.931.

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Viewers' ratings of violence were investigated in an independent groups design using 147 undergraduate students. A 10-min. film clip was introduced to one group (n = 77) to provide justification for the violent events. The second group ( n = 70) acted as a control with no justification given for the violence. Viewers of the justified violence rated that violence as less extreme, and their interest and involvement in the program significantly lower than viewers in the unjustified violence condition. Pre- to posttest increases in anger were small and no significant difference was found between the two groups. These results have important implications for reports of violence in the media.

8

Morrice, David. "On the Justification of Political Violence." Cogito 10, no. 2 (1996): 135–42. http://dx.doi.org/10.5840/cogito199610224.

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9

Waltermaurer, Eve. "Public Justification of Intimate Partner Violence." Trauma, Violence, & Abuse 13, no. 3 (May 29, 2012): 167–75. http://dx.doi.org/10.1177/1524838012447699.

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10

Wright, Joshua D. "More Religion, Less Justification for Violence." Archive for the Psychology of Religion 38, no. 2 (July 2016): 159–83. http://dx.doi.org/10.1163/15736121-12341324.

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Дисертації з теми "Justification of Violence":

1

Hills, Steven Randall. "Exploring conflict : the justification of violence." Thesis, Sheffield Hallam University, 2011. http://shura.shu.ac.uk/4597/.

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The purpose of this work is to identify how people ethically justify the use of violence or harm-doing in conflicts they experience; and by comparing the processes they use with those of normative ethics, to review whether and how well existing theory addresses the issues people actually face in terms of ethical reasoning. If someone is in a conflict, and the next move may involve harm-doing, what should they be thinking about and why? The work began from an open position as to how people might make their justifications, though with the expectation that they might do so in varying ways reflecting their own disparate experiences. An exploratory approach was therefore adopted, involving idiographic, qualitative methodology. Grounded theory was selected from a range of five such methodologies partly because of its commitment to building “substantive theory” which emerges from the data and also to provide analytic (but not population) generalisability to situations similar to those investigated. The primary data was collected from an interview study conducted amongst people in Sheffield, England. Secondary data from a profoundly different context (the Nuremburg Trials) was used as triangulation. A Model was constructed representing how people conceptualised conflict and reasoned about harm-doing in the actual conflicts they experienced. A literature review was then conducted covering the concept of conflict, four broad ethical approaches – consequentialism, deontology, contractarianism, and virtue ethics - and applied ethical writing relating to conflict–related harm-doing, including eg Just War Theory. The Model was then reviewed in terms of the literature and the literature in terms of the Model. The work contributes to the field by identifying and critiquing ways in which at the everyday, real-world level, people conceptualise conflict and reason ethically. There was a marked contrast between the Model and the conflict literature in one respect. The Model treated conflict as aggressive behaviour to the understanding of which knowledge of its purposes added little. Established theory understood it as goal-directed behaviour producing aggression because not all parties could have all they wanted. Consistently with its view of conflict, the Model saw the idea of common humanity and respect for people as the basis of ethical reasoning. As a result doing harm in self-defence and to protect the weak was all but taken for granted, provided this did not extend to large scale violence. People treated ethical reasoning as relevant to their lives and would borrow eclectically from all four broad approaches in actual situations – but rarely in any depth. This suggests the literature addresses real-world issues, but raises questions about its accessibility and practicality. The research also makes a methodological contribution. Normative ethics does not make extensive use of empirical data and part of the object was to investigate whether it could be useful. The work shows that idiographic methodology can help by identifying the meaning of real world issues for individuals, which meaning the ethical literature should address.Recommendations are made for nomothetic investigation of the prevalence of the views in the Model, and their relationship with national or religious cultures; and for particular developments of the ethical arguments against killing.

2

Douglas, Helen L. (Helen Lillian). "Love and arms : on violence and justification after Levinas." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52920.

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Thesis (MA)--University of Stellenbosch, 2002.
ENGLISH ABSTRACT: What does it mean that the violence of aggression could justify the violence of resistance? What does such justification accomplish, and when, and how? What underlies the conditions and limitations of justified violence, as, for example, these have been formulated in western doctrines of "just war"? Most critically, how could one think about the possibility of a resistance to evil that would be effective without itself instituting further violence? The theoretical ground of this investigation is found in a close reading of the work of Emmanuel Levinas, specifically the section of his Otheruiise than Being, or Beyond Essence in which human consciousness is shown to be, from the first, called to justice in responsibility for others. For Levinas, to be a subject is to be always already for-the-other as a substitute or hostage. This is both a persecution and the "glory" of human being. Thus Levinas introduces an enigmatic "good violence" prior to any distinction between aggressive and just violences. The idea of an originary good violence opens up a reconsideration of the evil of aggression and the joyfulness of resistance. This in turn shows the instability or equivocation of just violence: even if it is inspired by goodness - by one's responsibility for the useless suffering of others - it is never finally good enough, and always at risk of slipping into injustice. The responsibility of a "just warrior" is thus not cancelled by the justness of the cause. The justness of the cause indeed demands ever greater responsibility, even for and before one's enemy.
AFRIKAANSE OPSOMMING: Wat sou dit kon beteken dat die geweld van aggressie die geweld van verset regverdig? Wat word bewerkstellig deur sodanige regverdiging, en wanneer, en . hoe? Waarop berus die voorwaardes en beperkinge van geregverdigde geweld, soos dit byvoorbeeld geformuleer is in Westerse leerstellings oor "regverdige oorlog"? Nog belangriker: hoe kan 'n mens dink oor die moontlikheid van verset teen die bose wat effektief is, maar sonder om self verdere geweld daar te stel? Die teoretiese grondslag van hierdie ondersoek is 'n nougesette bestudering van die werk van Emmanuel Levinas, meer spesifiek die afdeling van sy Otherwise than Being, or Beyond Essence, waarin hy argumenteer dat die menslike bewussyn van meet af aan tot geregtigheid opgeroep word in verantwoordelikheid vir andere. Om 'n subjek te wees is vir Levinas om altyd alreeds vir-dié-ander te wees as 'n plaasvervanger of gyselaar. Dit is sowel 'n vervolging as die "heerlikheid" van menswees. Levinas argumenteer dus ten gunste van 'n "goeie geweld" voorafgaande aan enige onderskeidinge tussen aggressiewe en geregverdigde geweld. Die idee van 'n oorspronklike goeie geweld maak 'n herdenking van die boosheid van agressie en die vreugdevolheid van verset moontlik. Op sy beurt toon dit die onstabiliteit of dubbelsinnigheid van geregverdigde geweld: selfs al word dit geïnspireer deur goedheid - deur 'n mens se verantwoordelikheid vir die nuttelose lyding van ander - is dit nooit goed genoeg nie en loop dit altyd die gevaar om om te slaan in onreg. Die verantwoordelikheid van 'n "regverdige vegter" word daarom nie uitgekanselleer deur die regverdigheid van sy saak nie. Die regverdigheid van die saak eis trouens nog groter verantwoordelikheid, selfs vir en vóór jou vyand.

3

Jonsson, Endl Fabienne, and Evelina Karlsson. "Antifascism: A Reason for Violence? : Antifascists Subjective Accounts on Their Endeavour and the Justification of Violence." Thesis, Jönköping University, Högskolan för lärande och kommunikation, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-53442.

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Given the social importance of understanding violence and why it is applied, this study offers a thorough discussion on antifascists actions and perceptions in relation to violence. While previous research has examined antifascism, a substantial understanding of the concept and justification of violence through individual frames has fallen short. With the objective to contribute to the field of peace and conflict through theoretical approaches in the discipline of sociology, this study aims to contribute to decreasing this gap. With the help of Erving Goffman’s Framing Analysis, previous research, and thematic analysis, this study accounts for the individual perceptions and meanings ascribed to social situations and violence within anti-fascism. By conducting eight semi-structured interviews with individuals who identify themselves as active antifascists, this study has been able to demonstrate the importance of recognising the subjective understanding of violence as a means for an antifascist goal. Indeed, the antifascist perceptions are highly individual, where the mere notion that is agreed upon is that fascism has to be countered. While certain individuals justify violence for an antifascist purpose, it is framed as self-defence – but that violence is justified for the greater aim of antifascism, is not proved as a commonality.
Med den sociala vikten av att förstå våld och varför det tillämpas, har denna studie ämnat att bidra med en djupgående diskussion om antifascistiska handlingar och uppfattningar i relation till våld. Även om tidigare forskning har undersökt antifascism, saknas det en grundlig förståelse för konceptet och rättfärdigandet av våld genom individuella ramar. Med syftet att bidra till området för fred och konflikt genom teoretiska angrepp inom sociologins disciplin, syftar denna studie till att minska detta gap. Med hjälp av Erving Goffmans ramanalys, tidigare forskning och tematisk analys, har denna studie kunnat redogöra för individuella uppfattningar och den inneboende meningen som tillskrivs sociala situationer och våldsamma handlingar. Genom att genomföra åtta semistrukturerade intervjuer med individer som identifierar sig som aktiva antifascister har denna studie kunnat belysa vikten av att uppmärksamma de subjektiva förståelserna av våld som ett medel för ett antifascistiskt ändamål. De antifascistiska uppfattningarna är individuella, och den gemensamma uppfattningen som enar antifascister är att fascism måste motverkas. När våld är rättfärdigat av dessa individer är det inom ramen av självförsvar, men att våld är rättfärdigat för det större antifascistiska syftet, är bevisligen inte en konsensus.

4

Temam, Edgar I. "The "might makes right" fallacy| On a tacit justification for violence." Thesis, University of Oregon, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3640237.

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"Might makes right," so the saying goes. What does this mean? What does it mean to say that humans live by this saying? How can this saying that is considered by almost all as an expression of injustice play a justificatory role practically universally and ubiquitously? How can it be repulsive and yet, nonetheless, attractive as an explanation of the ways of the world? Why its long history?

I offer a non-cynical explanation, one based on a re-interpretation of the saying and of both recognized and unrecognized related phenomena. This re-interpretation relies on the notion of a tacit justification for violence.

This non-cynical, re-interpretive explanation exposes the ambiguity of the saying and the consequential unwitting, self-deceptive, fallacious equivocations that the ambiguity makes possible under common conditions. While this explanation, furthermore, focuses on thinking factors—specifically on fallacious thinking, on humans' unwittingly and self-deceptively committing the fallacy of equivocation—it does not deny the possible role of non-thinking factors; it only tries to show that the thinking factors are significantly explanatory.

What is the ambiguity? "Might makes right" expresses two principles. The first principle is the common meaning, namely, that the dominance of the mightier over the weaker is right. This principle is generally considered to be not a definition of justice but an expression of injustice. The second principle, which is almost universally shared in a tacit and unreflective way, is a principle of life, namely, that it is right for any living being to actualize its potential. This second principle is originary and thus primary, while the first principle is derivative and thus secondary. The use of all powers, natural or social, can be ultimately derived legitimately or illegitimately from this primary principle.

A common manifestation of "might makes right" is the unwitting abuse of power, an abuse that is not recognized as such by the so-called abuser, but that is rather suffered by this latter, who misapplies the second principle in situations that fall under the first principle, thereby unwittingly living by the saying, tacitly justifying abusive ways by it. This unwittingness calls for critical control and forgiveness.

5

Temam, Edgar. "The "Might Makes Right" Fallacy: On a Tacit Justification for Violence." Thesis, University of Oregon, 2014. http://hdl.handle.net/1794/18310.

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"Might makes right," so the saying goes. What does this mean? What does it mean to say that humans live by this saying? How can this saying that is considered by almost all as an expression of injustice play a justificatory role practically universally and ubiquitously? How can it be repulsive and yet, nonetheless, attractive as an explanation of the ways of the world? Why its long history? I offer a non-cynical explanation, one based on a re-interpretation of the saying and of both recognized and unrecognized related phenomena. This re-interpretation relies on the notion of a tacit justification for violence. This non-cynical, re-interpretive explanation exposes the ambiguity of the saying and the consequential unwitting, self-deceptive, fallacious equivocations that the ambiguity makes possible under common conditions. While this explanation, furthermore, focuses on thinking factors--specifically on fallacious thinking, on humans' unwittingly and self-deceptively committing the fallacy of equivocation--it does not deny the possible role of non-thinking factors; it only tries to show that the thinking factors are significantly explanatory. What is the ambiguity? "Might makes right" expresses two principles. The first principle is the common meaning, namely, that the dominance of the mightier over the weaker is right. This principle is generally considered to be not a definition of justice but an expression of injustice. The second principle, which is almost universally shared in a tacit and unreflective way, is a principle of life, namely, that it is right for any living being to actualize its potential. This second principle is originary and thus primary, while the first principle is derivative and thus secondary. The use of all powers, natural or social, can be ultimately derived legitimately or illegitimately from this primary principle. A common manifestation of "might makes right" is the unwitting abuse of power, an abuse that is not recognized as such by the so-called abuser, but that is rather suffered by this latter, who misapplies the second principle in situations that fall under the first principle, thereby unwittingly living by the saying, tacitly justifying abusive ways by it. This unwittingness calls for critical control and forgiveness.

6

Jefferies, Diana Catherine. "Sir Thomas Malory's Tale of the Sangreal and the Justification of Violence." University of Sydney, 2009. http://hdl.handle.net/2123/5131.

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Doctor of Philosophy
This thesis argues that the sixth book of Sir Thomas Malory’s Morte Darthur, the Tale of the Sangreal, introduces a new idea of chivalry to the knights of the Round Table and challenges them to reform how violence is justified in Arthurian society at the fundamental level. The central issue revolves around the knight’s intentions as they are confronted with situations of violence. In the Grail quest, each knight must demonstrate that he uses his knightly skills for the benefit of the community, not for his own purposes. By contrasting how knights justify violence in terms of Arthurian ideals, which privileges the use of violence for individual gain, with how knights justify violence in terms of Christian ideals, which privileges the use of violence to protect the community, this thesis demonstrates why Arthurian civilization collapsed as civil war engulfed the kingdom. Furthermore, the thesis shows how the Sangreal interacts with the rest of the Morte Darthur. It asks the knights to give up their worldly pretensions to honour and courtly privilege, and to reform their lives radically to comply with Christian ideals. This is achieved as the Grail journeys of the three Grail knights, Perceval, Bors, and Galahad, and the journey of Lancelot are examined closely, producing the spiritual biography of the knights. To demonstrate how far Arthurian civilization had moved from Christian ideals, the final chapter scrutinizes Arthur’s estrangement from God in the early years of his reign. These investigations make it evident that the Sangreal acts as a mirror for the Morte Darthur, proposing a better way of being within the chivalric world by closely analyzing the justification of violence within that world. This demonstrates that the collapse of Arthurian civilization is unavoidable.

7

Isik, Rusen. "The Predictors Of Understanding Of Honor And Attitudes Toward Honor Related Violence: Ambivalent Sexism And System Justification." Master's thesis, METU, 2008. http://etd.lib.metu.edu.tr/upload/12609717/index.pdf.

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The aim of this thesis was to investigate the relationship of ambivalent sexism toward women and men and system justification with understanding of honor and attitudes toward violence against women for protecting honor. 351 undergraduate students from METU, Ankara and Gazi University participated in the study (180 females and 166 males). Participants&
#8217
ages ranged from 17 to 30 (M=21.56). Data was collected by a questionnaire consisting of Understanding of Honor Scale
Attitudes toward Violence against Women for Protecting Honor Scale
Ambivalent Sexism Inventory which has two subscales of Hostile Sexism (HS) and Benevolent Sexism (BS)
and Ambivalence toward Men Inventory which has two subscales of Hostility toward Men and Benevolence toward Men (BM)
and Economic System Justification Scale and demographic information. Seperate linear regression analyses for males and females were performed in order to compare their responses. Results showed that among males, higher levels of HS and BM
and lower levels of HM
and among females, higher levels of BM and system justification predicted higher tendency to relate honor with women&
#8217
s virginity and holding men responsible for protecting it. Regarding attitudes toward violence against women for protecting honor, males&
#8217
scores were positively associated with BM, whereas females&
#8217
scores were positively associated with BM and ESJ scores. The thesis aims to contribute to the literature by (1) investigating the concept of honor which has not been delt with in psychology literature
(2) introducing two newly developed scales: Understanding of Honor Scale and Attitudes toward Violence against Women for Protecting Honor Scale
and (3) making use of ambivalence toward men and women, and system justification theory while investigating the topic.

8

Kaur, Harjinder. "Attitudes of South Asian men in the UK toward women and their understanding of, and justification for, domestic violence." Thesis, London Metropolitan University, 2015. http://repository.londonmet.ac.uk/1004/.

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To date nothing is known about the attitudes of South Asian men in the UK toward women and domestic violence. Issues related to South Asian men and communities have remained largely under the surface due to religious and cultural sensitivity. The aim of the research is to examine the attitudes of South Asian men in London and the South East of England toward women and their understanding and justification of domestic violence. More specifically, the research explores a range of cultural and religious actions and behaviours in relation to women and domestic violence that have specific reference and are pertinent to South Asian communities. This includes a focus on: educational and employment attainment; domestic labour/household duties; type of and freedom to choose clothes worn; living away from home; relationships before marriage; marriage; divorce; and domestic violence. The research applies an intersectional gender perspective as the key analytical concept to undertake the first dedicated multi-methodological study to explore South Asian men’s attitudes across a range of cultural and religious issues. It provides a baseline for understanding South Asian men’s perspectives, enabling policy and practice to tailor interventions to better assist South Asian women and engage in prevention. The first stage of the research consisted of piloting and constructing a new survey instrument; the South Asian Attitudes Toward Women and Domestic Violence Scale (SAATWDVS). South Asian men were approached in a range of locations to obtain diversity across socio-demographics such as age, ethnicity, religious affiliation, and country of birth or migration, and asked to complete the SAATWDVS survey instrument. The sample is 190 South Asian men. The second stage comprised nine in-depth face-to-face interviews with South Asian men to explore the issues in more depth. Concepts such as masculinity, tradition, culture, religion, and honour were explored. The findings show that whilst the majority of men held liberal attitudes, they were still setting the parameters of appropriate female behaviour. There appeared to be a difference, albeit small, between the public and private sphere. Where behaviour was deemed to be unacceptable this was often framed within concerns for the protection and well-being of women. Gender and gender relations are not static but evolving and becoming more progressive within the UK’s South Asian community. Men’s attitudes are understood as located in a complex interplay of factors: gender socialisation; religion; ethnic origin and country of birth; traditions; cultures; family/upbringing; the role of female family members; education; and interactions with female peers.

9

Hellge, Sophie. "Association between Community Group Membership and Justification of Physical Intimate Partner Violence among Women in Bolivia – a Cross Sectional Study." Thesis, Uppsala universitet, Internationell mödra- och barnhälsovård (IMCH), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-446860.

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Aim: The aim of this study was to broaden the understanding of the role of communitygroups in the prevention of intimate partner violence (IPV) in Bolivia. Therefore, this work assessed the connection between community group membership and the justification ofphysical IPV among women in Bolivia. IPV justification was chosen as an outcome, as it is strongly correlated to IPV experience. Methods: Data from a quantitative survey by the World Values Survey involving 988 womenin Bolivia was used for the analysis. To assess possible confounders, bivariate analysis was conducted. Logistic regression analysis between women’s community group membership andtheir justification of physical IPV has been performed. Results: The results indicate that 19.6% of women in Bolivia partly or always justify IPV.There has not been a significant association between community group membership and IPVjustification. The factors that were significantly associated to IPV justification in the final model were age and educational level of the women. Women aged 50 + had lower odds ofjustifying physical IPV than women aged 18-29 (OR 0.59, 95% CI: 0.35-0.97, p= <0.05). Similarly, women in the highest educational group had lower odds of justifying IPVcompared to women in the lowest educational group (OR 0.63, 95% CI: 0.41-0.98, p= <0.05). Conclusion: The association between community group membership and IPV justification inthis study was insignificant. This could be due to limitations in the study design. Futureresearch in the area should conduct studies with focus on different types of community groups singularly.

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Ercan, Nilufer. "The Predictors Of Attitudes Toward Physical Wife Abuse: Ambivalent Sexism, System Justification And Religious Orientation." Master's thesis, METU, 2009. http://etd.lib.metu.edu.tr/upload/12610703/index.pdf.

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The purpose of this thesis was to investigate the relationship between ambivalent sexism, gender related system justification and religious orientation with attitudes toward physical wife abuse (APWA). APWA are investigated in three facets, namely justifiability (JPWA), perceived functionality (PFPWA) and consequences (ACPWA). As measurement tools, Attitudes toward Physical Wife Abuse Scale, Content Domains for Justification of Physical Wife Abuse Scale, Ambivalent Sexism Inventory (ASI), Ambivalence toward Men Inventory (AMI), Revised Muslim Religious Orientation Scale (MROS-R), Gender Related System Justification Scale (GSJ) and demographic information form were used. Although a total of 385 student and non-student participants responded the questionnaire, only 303 (119 males, 184 females) participants who stated their religion to be Islam were included in the study for accurate assessment of Muslim religious orientation. The age range of the participants was between 17 and 72 (M=27.30
SD= 8.68). Since women and men significantly differed with respect to their APWA, separate hierarchical multiple regression analyses were conducted in order to further observe the differences between them. Although there were slight differences in unique contributions of the variables for the three subscales of APWAS and for men and women, a general pattern was drawn in which results revealed that intrinsic religious orientation and quest religious orientation were not related to any of the three dimensions of APWA whereas fundamentalist religious orientation was found to be a significant predictor of APWA. Among the dimensions of ASI and AMI, Hostile Sexism (HS) and Benevolence toward Men (BM) predicted more favorable attitudes toward the three dimensions of physical wife abuse, whereas hostility toward men (HM) and benevolent sexism (BS) predicted less favorable attitudes. GSJ was not found to have a unique contribution in predicting any of the three dimensions of APWA. The major contributions of the present study are
1) Investigation of religious orientation as an individual difference affecting APWA first in a Muslim culture, 2) Investigating GSJ first in Turkey and first with relation to APWA and 3) Providing a detailed measurement tool for specific assessment of attitudes toward physical wife abuse in three dimensions and 4) Providing a re-constructed Muslim Religious Orientation Scale which was extended and improved in content, reliability and validity after revision.

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Книги з теми "Justification of Violence":

1

Andrée, Fortin. Mesure de la justification de la violence envers l'enfant: Rapport final. [Québec]: A. Fortin, 1994.

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2

Parrow, Kathleen Ann. From defense to resistance: Justification of violence during the French wars of religion. Philadelphia: American Philosophical Society, 1993.

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3

Tyson, Danielle. Sex, culpability, and the defence of provocation. Abingdon, Oxon [UK]: Routledge, 2012.

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4

Tyson, Danielle. Sex, culpability, and the defence of provocation. Abingdon, Oxon [UK]: Routledge, 2012.

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5

Hartman, John Dale. Legal guidelines for the use of force in the private sector. Boston: Butterworth-Heinemann, 1997.

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6

Clarke, Steve. Justification of Religious Violence. Wiley & Sons, Incorporated, John, 2014.

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7

Justification Of Religious Violence. John Wiley & Sons Inc, 2014.

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8

Justification Of Religious Violence. John Wiley & Sons Inc, 2014.

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9

Clarke, Steve. Justification of Religious Violence. Wiley & Sons, Incorporated, John, 2014.

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10

Rupp, Stephen. Epic and the Lexicon of Violence. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198810810.003.0004.

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This chapter’s discussion of Hernández de Velasco’s Eneyda de Virgilio traducida en verso castellano provides an understanding of the role translations of ancient epics played in the Renaissance. Writing poetry about war raised ethical questions about the justification of wars of conquest and expansion, as weighed against individual emotions. In that context the translation of Virgil acquires a subtext that moves beyond literary relevance and into the realm of philosophical inquiry. Rupp argues that, for Velasco, the translation of the Aeneid serves as a means of moral instruction because he casts Aeneas as an exemplar of Stoic virtue and examines the importance of control over intense emotional states.

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Частини книг з теми "Justification of Violence":

1

Lamnek, Siegfried. "Individual Violence Justification Strategies." In International Handbook of Violence Research, 1113–27. Dordrecht: Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-0-306-48039-3_57.

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2

Cudd, Ann E. "Domestic Violence as Justification for Asylum." In Citizenship and Immigration - Borders, Migration and Political Membership in a Global Age, 217–28. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-32786-0_16.

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3

"The Justification of Violence?" In Pragmatic Encounters, 168–76. Routledge, 2015. http://dx.doi.org/10.4324/9781315658780-21.

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4

Madden Dempsey, Michelle. "Domestic-violence Prosecution: Justification and Effectiveness." In Prosecuting Domestic Violence, 155–84. Oxford University Press, 2009. http://dx.doi.org/10.1093/acprof:oso/9780199562169.003.0008.

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5

"Rod Morgan (2000), The Utilitarian Justification of Torture: Denial, Desert and Disinformation'." In Violence, 571–86. Routledge, 2002. http://dx.doi.org/10.4324/9781315182063-40.

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6

Vardoulakis, Dimitris. "Sovereign violence is always justified violence." In Stasis Before the State. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823277391.003.0003.

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Starting from the principle supported by Hegel and others that all violence is link to forms of justification, this thesis explores the way in which instrumental rationality operates in the political sphere.

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Benton, Lauren. "Protection Emergencies: Justifying Measures Short of War in the British Empire." In The Justification of War and International Order, 167–82. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198865308.003.0009.

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While the other chapters in Part III focus on Europe and its ‘semi-periphery’, Lauren Benton turns to the justification of imperial violence within the periphery: in response to urgent calls to protect imperial subjects across the nineteenth-century world, European imperial agents were authorized to use force at their discretion and instructed to avoid the outbreak of new, full-scale wars. Imperial agents drew from well-established practices of protection and possession in framing justifications for small-scale, sporadic violence. Their efforts gave expression to a perpetual right of empires to use violence to promote order in pluri-political regions of overlapping and uncertain sovereignties. This chapter illustrates these patterns by examining interpolity conflicts in one Pacific region and the strategies of British navy captains. The case suggests that understanding nineteenth-century legalities of imperial violence can be useful to the analysis of justifications of episodic use of force in later periods, including periodic attacks by international hegemons in the global ‘war on terror’.

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Kucukeskici, Busra, and Bozkurt Koc. "Ontic Narratives." In Advances in Media, Entertainment, and the Arts, 237–56. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-4903-2.ch013.

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This study examine the role of university students' justification of physical violence and gender role attitudes on the justification of physical violence against women in marriage. Participants completed the content domains for justification of physical wife abuse scale, gender roles attitude scale, and justification of physical violence scale, as well as a personal information form prepared by the researcher. Data were collected from 627 volunteer students aged 18-25 years in Ondokuz Mayıs University. As a result of this study, the justification of physical violence against women in marriage has a significant negative correlation with the gender role attitudes and a significant positive correlation with the justification of physical violence. Based on results, it is concluded that not only individual reasons but also some social or cultural indicators should be evaluated in the prevention of physical violence against women.

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Kucukeskici, Busra, and Bozkurt Koc. "Ontic Narratives." In Advances in Media, Entertainment, and the Arts, 237–56. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-4903-2.ch013.

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This study examine the role of university students' justification of physical violence and gender role attitudes on the justification of physical violence against women in marriage. Participants completed the content domains for justification of physical wife abuse scale, gender roles attitude scale, and justification of physical violence scale, as well as a personal information form prepared by the researcher. Data were collected from 627 volunteer students aged 18-25 years in Ondokuz Mayıs University. As a result of this study, the justification of physical violence against women in marriage has a significant negative correlation with the gender role attitudes and a significant positive correlation with the justification of physical violence. Based on results, it is concluded that not only individual reasons but also some social or cultural indicators should be evaluated in the prevention of physical violence against women.

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Cohn, Samuel. "Ethnic Violence." In All Societies Die, 124–27. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501755903.003.0036.

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This chapter discusses the economic basis of ethnic hatred and violence. Different nations and different historical periods have different economic issues at stake, and the form of ethnic conflicts is very local specific. Some of the most common forms include hostility to a middle-class minority in a peripheral agrarian nation, which sociologists call a middleman minority; cheap labor minorities in industrial societies, which refers to the African American situation in the present-day United States; and anti-immigration hostilities in industrial societies. Another form is conflict over the control of a corrupt state. Hausa–Yoruba–Ibo conflicts in Nigeria were almost certainly centered on control of the state and control of the petroleum revenues pertaining to the Nigerian state. Finally, there is justification for land seizure. One of the most long-term and enduring conflicts has been between peoples of European extraction and indigenous people in the rest of the world. Nearly all of those conflicts were about land use.

Тези доповідей конференцій з теми "Justification of Violence":

1

Jimenez Sanchez, Alvaro, and Eliza Vayas Ruiz. "COMPOSITION OF SHORT STORIES TO REDUCE SEXIST ATTITUDES AND JUSTIFICATION OF GENDER VIOLENCE." In 10th International Conference on Education and New Learning Technologies. IATED, 2018. http://dx.doi.org/10.21125/edulearn.2018.2634.

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2

Cho, Chang Hyun. "German Movie, Der Baader Meinhof Komplex- Focusing on granting the Justification to the Violence." In Games and Graphics and 2014. Science & Engineering Research Support soCiety, 2014. http://dx.doi.org/10.14257/astl.2014.46.41.

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3

Trokal', T. V. "The problem of Christian justification for the use of violence in the process the emergence of medieval ideology of the Crusades." In Scientific dialogue: Questions of philosophy, sociology, history, political science. ЦНК МОАН, 2019. http://dx.doi.org/10.18411/spc-01-08-2019-02.

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Звіти організацій з теми "Justification of Violence":

1

Terzyan, Aram. The Politics of Repression in Central Asia: The Cases of Kazakhstan, Kyrgyzstan, and Uzbekistan. Eurasia Institutes, December 2020. http://dx.doi.org/10.47669/caps-2-2020.

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This paper explores the landscape of repressive politics in the three Central Asian states of Uzbekistan, Kazakhstan, and Kyrgyzstan with an emphasis on the phase of “transformative violence” and the patterns of inconsistent repression. It argues that repressions alone cannot guarantee the longevity of authoritarian regimes. It is for this reason that the Central Asian authoritarian leaders consistently come up with discursive justifications of repression, not least through portraying it as a necessary tool for progress or security. While the new Central Asian leaders’ discourses are characterized by liberal narratives, the illiberal practices keep prevailing across these countries.