Search results for 'Violence Judaism' (try it on Scholar)

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  1. Robert Eisen (2011). The Peace and Violence of Judaism: From the Bible to Modern Zionism. Oxford University Press.score: 186.0
    Introduction -- The Bible -- Rabbinic Judaism -- Medieval Jewish philosophy -- Kabbalah -- Modern Zionism -- Conclusions.
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  2. Reuven Firestone (2010). Divine Authority And Mass Violence: Economies Of Aggression In The Emergence Of Religions. Journal for the Study of Religions and Ideologies 9 (26):220-237.score: 102.0
    From a social science perspective, a major purpose of religion is to organize the behavior of the community of believers in order to maximize its success as a collective. The underlying premise of this lecture is that religious authority will sanction violence and aggression when they are assessed to be an effective means of realizing the goals of the collective. Conversely, when violence and aggression become unhelpful or counter- productive for realizing community goals they are forbidden. This phenomenology (...)
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  3. Christian Schuster (2010). Gerrie ter Haar, James J. Busuttil (Eds.) Bridge or Barrier: Religion, Violence and Visions for Peace. Journal for the Study of Religions and Ideologies 4 (10):240-243.score: 84.0
    Gerrie ter Haar, James J. Busuttil (eds.) Bridge or barrier: religion, violence and visions for peace Ed. Koninklijke Brill NV, Leiden, The Netherlands, 2005.
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  4. Martin S. Jaffee (2006). The Wars of Torah: The Sublimation of Violence in Rabbinic Piety. University of Oregon Humanities Center.score: 78.0
     
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  5. John Teehan (2010). In the Name of God: The Evolutionary Origins of Religious Ethics and Violence. Wiley-Blackwell.score: 66.0
    Introduction: Evolution and mind -- The evolution of morality -- Setting the task -- The moral brain -- The first layer : kin selection -- The second layer : reciprocal altruism -- A third layer : indirect reciprocity -- A fourth layer : cultural group selection -- A fifth layer : the moral emotions -- Conclusion: From moral grammar to moral systems -- The evolution of moral religions -- Setting the task -- The evolution of the religious mind -- Conceptualizing (...)
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  6. John Teehan (2006). The Evolutionary Basis of Religious Ethics. Zygon 41 (3):747-774.score: 48.0
  7. Ari Hirvonen (2012). Marx and God with Anarchism: On Walter Benjamin's Concepts of History and Violence. [REVIEW] Continental Philosophy Review 45 (4):519-543.score: 42.0
    The article analyses relationships between profane and religious illumination, materialism and theology, politics and religion, Marxism and Messianism. For Walter Benjamin, every second is “the small gateway in time through which the Messiah might enter”. This is the starting point in the reading of Benjamin’s works, where we confront various liaisons and couplings of radical politics and messianic events. Through the reading of Benjamin and through the analysis of his conceptions of history and time, the article addresses the question what (...)
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  8. Adriaan T. Peperzak (1996). Judaism and Philosophy in Levinas. International Journal for Philosophy of Religion 40 (3):125 - 145.score: 36.0
    The fundamental message of Jewish thought in Levinas' version can be summarized by the following quote: It ties the meaning of all experiences to the ethical relation among humans; it appears to the personal responsibility of man, who, thereby, knows himself irreplaceable to realize a human society in which humans treat one another as humans. This realization of the just society is ipso facto an elevation of man to the society with God. This society is human happiness itself and the (...)
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  9. Bruce Rosenstock (2010). Philosophy and the Jewish Question: Mendelssohn, Rosenzweig, and Beyond. Fordham University Press.score: 36.0
    Performing reason: Mendelssohn on Judaism and enlightenment -- Jacobi and Mendelssohn: the tragedy of a messianic friendship -- In the year of the Lord 1800: Rosenzweig and the Spinoza quarrel -- Reinhold and Kant: the quest for a new religion of reason -- Beautiful life: Mendelssohn, Hegel, and Rosenzweig -- Mendelssohn, Rosenzweig, and political theology: beyond sovereign violence -- Beyond 1800: an immigrant Rosenzweig.
     
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  10. Marilea Bramer (2011). Domestic Violence as a Violation of Autonomy and Agency. Social Philosophy Today 27:97-110.score: 24.0
    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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  11. Virginia Held (1997). The Media and Political Violence. Journal of Ethics 1 (2):187-202.score: 24.0
    The meanings of violence, political violence, and terrorism are briefly discussed. I then consider the responsibilities of the media, especially television, with respect to political violence, including such questions as how violence should be described, and whether the media should cover terrorism. I argue that the media should contribute to decreasing political violence through better coverage of arguments for and against political dissidents'' views, and especially through more and better treatment of nonviolent means of influencing (...)
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  12. Boudewijn de Bruin (2008). Media Violence and Freedom of Speech: How to Use Empirical Data. [REVIEW] Ethical Theory and Moral Practice 11 (5):493-505.score: 24.0
    Susan Hurley has argued against a well known argument for freedom of speech, the argument from autonomy, on the basis of two hypotheses about violence in the media and aggressive behaviour. The first hypothesis says that exposure to media violence causes aggressive behaviour; the second, that humans have an innate tendency to copy behaviour in ways that bypass conscious deliberation. I argue, first, that Hurley is not successful in setting aside the argument from autonomy. Second, I show that (...)
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  13. Zachary Davis (2009). A Phenomenology of Political Apathy: Scheler on the Origins of Mass Violence. [REVIEW] Continental Philosophy Review 42 (2):149-169.score: 24.0
    In his criticisms of the German youth movement and the emergence of fascism across Europe during the early 1920s, Max Scheler draws a distinction between the different senses of political apathy that give rise to mass political movements. Recent studies of mass apathy have tended to treat all forms of apathy as the same and as a consequence reduced the diverse expressions of mass violence to the same, stripping mass movements of any critical function. I show in this paper (...)
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  14. Peg Birmingham (2011). Arendt and Hobbes: Glory, Sacrificial Violence, and the Political Imagination. Research in Phenomenology 41 (1):1-22.score: 24.0
    The dominant narrative today of modern political power, inspired by Foucault, is one that traces the move from the spectacle of the scaffold to the disciplining of bodies whereby the modern political subject, animated by a fundamental fear and the will to live, is promised security in exchange for obedience and productivity. In this essay, I call into question this narrative, arguing that that the modern political imagination, rooted in Hobbes, is animated not by fear but instead by the desire (...)
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  15. Matthew L. Baum (2013). The Monoamine Oxidase A (MAOA) Genetic Predisposition to Impulsive Violence: Is It Relevant to Criminal Trials? Neuroethics 6 (2):287-306.score: 24.0
    In Italy, a judge reduced the sentence of a defendant by 1 year in response to evidence for a genetic predisposition to violence. The best characterized of these genetic differences, those in the monoamine oxidase A (MAOA), were cited as especially relevant. Several months previously in the USA, MAOA data contributed to a jury reducing charges from 1st degree murder (a capital offence) to voluntary manslaughter. Is there a rational basis for this type of use of MAOA evidence in (...)
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  16. Robert Audi (1997). Preventing Abortion as a Test Case for the Justifiability of Violence. Journal of Ethics 1 (2):141-163.score: 24.0
    This paper explores the rationale for violence and coercion aimed at preventing abortion conceived as the killing of an innocent person. Some important arguments for personhood at conception are examined, and in the light of the examination the paper considers whether they warrant concluding that a free and democratic society should pass laws recognizing personhood at conception. The wider concern is what principles such a society should use as a basis for legal coercion and what principles conscientious individuals should (...)
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  17. Thomas Nadelhoffer, Stephanos Bibas, Scott Grafton, Kent Kiehl, Andrew Mansfield, Walter Sinnott-Armstrong & Michael Gazzaniga (2012). Neuroprediction, Violence, and the Law: Setting the Stage. [REVIEW] Neuroethics 5 (1):67-99.score: 24.0
    In this paper, our goal is to (a) survey some of the legal contexts within which violence risk assessment already plays a prominent role, (b) explore whether developments in neuroscience could potentially be used to improve our ability to predict violence, and (c) discuss whether neuropredictive models of violence create any unique legal or moral problems above and beyond the well worn problems already associated with prediction more generally. In Violence Risk Assessment and the Law , (...)
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  18. Jeffrey Hanson (2010). Returning (to) the Gift of Death: Violence and History in Derrida and Levinas. International Journal for Philosophy of Religion 67 (1):1 - 15.score: 24.0
    The purpose of this paper is to establish a proper context for reading Jacques Derrida's The Gift of Death, which, I contend, can only be understood fully against the backdrop of "Violence and Metaphysics." The later work cannot be fully understood unless the reader appreciates the fact that Derrida returns to "a certain Abraham" not only in the name of Kierkegaard but also in the name of Levinas himself. The hypothesis of the reading that follows therefore would be that (...)
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  19. Howard Adelman (2009). Research on the Ethics of War in the Context of Violence in Gaza. Journal of Academic Ethics 7 (1-2):93-113.score: 24.0
    The paper first demonstrates the ability to provode objective data and analyses during war and then examines the need for such objective gathering of data and analysis in the context of mass violence and war, specifically in the 2009 Gaza War. That data and analysis is required to assess compliance with just war norms in assessing the conduct of the war, a framework quite distinct from human rights norms that can misapply and deform the application of norms such as (...)
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  20. Domenic Marbaniang (2008). Anatomy of Religious Violence. Basileia 1 (1):24.score: 24.0
    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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  21. Donovan Miyasaki (2008). La Violence Politique Comme Mauvaise Foi Dans Le Sang des Autres. 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.score: 24.0
    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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  22. Michael Staudigl (2007). Towards a Phenomenological Theory of Violence: Reflections Following Merleau-Ponty and Schutz. [REVIEW] Human Studies 30 (3):233 - 253.score: 24.0
    This paper lays the groundwork for developing a thorough-going phenomenological description of different phenomena of violence such as physical, psychic and structural violence. The overall aim is to provide subject-centered approaches to violence within the social sciences and the humanities with an integrative theoretical framework. To do so, I will draw primarily on the phenomenological accounts of Maurice Merleau-Ponty and Alfred Schutz, and thereby present guiding clues for a phenomenologically grounded theory of violence.
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  23. Thomas E. Hill (1997). A Kantian Perspective on Political Violence. Journal of Ethics 1 (2):105 - 140.score: 24.0
    Rejecting Kant''s absolute opposition to revolution, I propose a modified Kantian perspective for reflecting on political violence, drawing from Kant''s basic ideas but abandoning some dubious assumptions. Developing suggestions in earlier papers, the essay sketches a model for moral legislation that combines the core ideas of each of Kant''s formulas of the Categorical Imperative. Though only a framework for deliberation, not a complete decision procedure, this excludes extremist positions, prohibitive and permissive, about political violence. Despite Kant''s hopes, the (...)
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  24. Bruce B. Lawrence & Aisha Karim (eds.) (2007). On Violence: A Reader. Duke University Press.score: 24.0
    "This volume provides a long-needed anthology of major writings related to the subject of violence.
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  25. Charles K. Bellinger (2001). The Genealogy of Violence: Reflections on Creation, Freedom, and Evil. Oxford University Press.score: 24.0
    Various historians, philosophers, and social scientists have attempted to provide convincing explanations of the roots of violence, with mixed and confusing results. This book brings Kierkegaard's voice into this conversation in a powerful way, arguing that the Christian intellectual tradition offers the key philosophical tools needed for comprehending human pathology.
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  26. Robert Keith Shaw (2010). The Violence in Learning. Analysis and Metaphysics 9:76-100.score: 24.0
    This paper argues that learning is inherently violent. It examines the way in which Heidegger uses – and refrains from using – the concept in his account of Dasein. Heidegger explicitly discussed “learning” in 1951 and he used of the word in several contexts. Although he confines his use of “learning” to the ontic side of the ontic-ontological divide, there are aspects of what he says that open the door to an ontological analogue of the ontic learning. In this discussion (...)
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  27. Marc Angel (2009). Maimonides, Spinoza and Us: Toward an Intellectually Vibrant Judaism. Jewish Lights Pub..score: 24.0
    Faith in reason, reason in faith -- The nature of God, the God of nature -- Torah from heaven -- Divine providence -- The oral Torah and rabbinic tradition -- Religion and superstition -- Israel and humanity -- Conversion to Judaism -- Eternal Torah, changing times -- Faith and reason.
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  28. Tobias Roehl & Herbert Kalthoff (2013). Remarks on Violence and Intersubjectivity. Human Studies 36 (1):111-119.score: 24.0
    The article connects a sociological perspective on violence to the problem of intersubjectivity. After an overview of sociological and cultural accounts of violence, we turn to a fundamental problem caused by the experience of violence. In dialogue with Frances Chaput Wakslers book on The New Orleans Sniper (2010) we discuss a case in which the problem of intersubjectivity figures prominently. The erratic nature of violent acts committed by an unseen sniper is experienced as existential crisis in which (...)
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  29. Robert Buch (2011). The Pathos of the Real: On the Aesthetics of Violence in the Twentieth Century. Johns Hopkins University Press.score: 24.0
    In praise of cruelty : Bataille, Kafka, and Ling-Chi -- Fragmentary description of a disaster : Claude Simon -- The resistance to pathos and the pathos of resistance : Peter Weiss -- Medeamachine : the "fallout" of violence in Heiner Müller -- Epilogue : Francis Bacon, or, The brutality of fact.
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  30. James R. Mensch, The Neighbor in the Self.score: 24.0
    There is a famous passage in the Gospels, where a lawyer questions Jesus with regard to the command to love God with one's whole heart and to love ones neighbour `as oneself.' The lawyer asks, 'And who is my neighbour?' (Luke 10:2 [1]). Is he someone who lives close by or a co-religionist or is he a stranger, a follower of a different faith as Jesus suggests by answering with the parable of the good Samaritan? The 'religions of the book (...)
     
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  31. Florence Burgat (2004). Non-Violence Towards Animals in the Thinking of Gandhi: The Problem of Animal Husbandry. [REVIEW] Journal of Agricultural and Environmental Ethics 17 (3):223-248.score: 24.0
    The question of the imperatives induced by the Gandhian concept of non-violence towards animals is an issue that has been neglected by specialists on the thinking of the Mahatma. The aim of this article is to highlight the systematic – and significant – character of this particular aspect of his views on non-violence. The first part introduces the theoretical foundations of the duty of non-violence towards animals in general. Gandhi's critical interpretation of cow-protection, advocated by Hinduism, leads (...)
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  32. Andrew Linzey (ed.) (2009). The Link Between Animal Abuse and Human Violence. Sussex Academic Press.score: 24.0
    This book is about the link between animal abuse and human violence.
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  33. Alphonso Lingis (2011). Violence and Splendor. Northwestern University Press.score: 24.0
    Part 1. Spaces within spaces -- 1. Extremes -- 2. Nature abhors a vacuum -- 3. Space travel -- 4. Learn to say -- 5. Metaphysical habitats -- 6. Departures -- 7. Plumage and talismans -- 8. Inner space -- Part 2. Snares for the eyes -- 9. The fallen giant -- 10. The stone -- 11. The voices of things -- 12. Nature and art -- 13. Nature -- 14. In touch -- Part. 3. The sacred -- 15. Sacrilege (...)
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  34. Jason Royce Lindsey (2013). Vattimo's Renunciation of Violence. Ethical Theory and Moral Practice 16 (1):99-111.score: 24.0
    For Gianni Vattimo, the renunciation of violence is the starting point for constructing a post foundational politics. So far, criticism of Vattimo’s argument has focused on his larger commitment to metaphysical nihilism and whether the renunciation of violence is a thicker principle than his post foundational philosophy can support. I argue that Vattimo’s renunciation of violence can also be criticized for two other reasons. First, Vattimo attempts to distinguish between acceptable and unacceptable uses of violence through (...)
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  35. Geoffrey Rees (2011). Is Sex Worth Dying For? Sentimental-Homicidal-Suicidal Violence in Theological Discourse of Sexuality. Journal of Religious Ethics 39 (2):261-285.score: 24.0
    In theological discourse of sexuality, queer theory has often been regarded as an extension of the project of gay and lesbian liberation, when it actually challenges an organizing value of the entire discourse, because it challenges any ascription of ultimate value to "sex," an imaginative formation of power relations. Rather than appeal to God to authorize the privileged status of sex, queer commentary suggests that theological writers should refuse assertions of the absolute importance of any particular formation of human imagination (...)
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  36. Brian Schroeder (1996). Altared Ground: Levinas, History, and Violence. Routledge.score: 24.0
    One of the most pressing concerns for contemporary society is the issue of violence and the factors that promote it. In Altared Ground: Levinas, History and Violence , Brian Schroeder stages an engagement between Emmanuel Levinas, one of the leading figures in 20th century Continental philosophy, and Plato, Hegel, Heidegger, Nietzsche, Merleau-Ponty, Derrida and others in the history of ideas. Not merely an exposition of Levinas' original and complex ethical thinking, Brian Schroeder seeks to re-read the history of (...)
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  37. Anél Boshoff (2013). Law and Its Rhetoric of Violence. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 26 (2):425-437.score: 24.0
    This article explores the manner in which politico-legal language makes use of metaphors of violence and destruction in order to describe state/legal functions and actions. It argues that although such use of a militaristic hyperbole is generally regarded as normal and appropriate, it is in fact harmful in the way that it presents complex and specific problems as being simple and abstract. From a semiotic point of view, and using the work of Roland Barthes, law is regarded as a (...)
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  38. Johanna Oksala (2012). Foucault, Politics, and Violence. Northwestern University Press.score: 24.0
    The politicization of ontology -- Foundational violence -- Dangerous animals -- The politics of gendered violence -- Political life -- The management of state violence -- The political ontology of neoliberalism -- Violence and neoliberal governmentality -- Terror and political spirituality.
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  39. Shanta Premawardhana (2011). GREED AS VIOLENCE: Methodological Challenges in Interreligious Dialogue on the Ethics of the Global Financial Crisis. Journal of Religious Ethics 39 (2):223-245.score: 24.0
    The current financial crisis is one rooted not in recent deregulation but in the breaking of ancient (religious) laws, and this crisis is one of many ethical problems today that have religious roots. The tone of this essay is informed by a document from the World Council of Churches, which affirms "greed as violence" and that Christians do not have all the answers to the problem of greed; therefore, Christians need to seek solutions with other religious communities. Furthermore, religious (...)
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  40. Francesco Tomasoni (2003). Modernity and the Final Aim of History: The Debate Over Judaism From Kant to the Young Hegelians. Kluwer Academic Publishers.score: 24.0
    This book is intended not only for scholars and students in humanities, history (esp. the history of ideas), Jewish studies, philosophy (esp. the history of philosophy), and Christian theology, but also for those concerned with the roots of anti-Semitism and with the need for toleration and intercultural pluralism. Modernity and the Final Aim of History: * Combines the development of German philosophy from the Enlightenment to Idealism, and from Idealism to the revolutionary turning-point of the mid-nineteenth century with the Jewish (...)
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  41. S. Daniel Breslauer (1993). Judaism and Human Rights in Contemporary Thought: A Bibliographical Survey. Greenwood Press.score: 24.0
    The fifth chapter contains entries for works on contemporary Judaism and human rights. The volume concludes with author, title, and subject indexes.
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  42. Gitte Jantzen & Jans F. Jensen (1993). Powerplay — Power, Violence and Gender in Video Games. AI and Society 7 (4):368-385.score: 24.0
    Unlike the bulk of electronic media the computer game or video game is a distinctly gendered medium. All investigations confirm that we are dealing with a medium which almost exclusively appeals to and is used by, boys and young men. Therefore, the video games and computer games are very suited for investigating the form of entertainment, the pleasure, that appeals to men, i.e. the specific ‘masculine pleasure’.The paper deals with questions such as: What do computer games mean? What does (...) in computer games signify? Why do computer games, especially the violent ones, mean something special to a certain group of men? These questions are discussed from the perspective of semiotics, media and control studies.Finally, the paper discusses the connections between women and the male dominated video games, and attempts to explain why, nevertheless, some girls and women do play these games. (shrink)
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  43. Michael Staudigl (2013). Towards a Relational Phenomenology of Violence. Human Studies 36 (1):43-66.score: 24.0
    This article elaborates a relational phenomenology of violence. Firstly, it explores the constitution of all sense in its intrinsic relation with our embodiment and intercorporality. Secondly, it shows how this relational conception of sense and constitution paves the path for an integrative understanding of the bodily and symbolic constituents of violence. Thirdly, the author addresses the overall consequences of these reflections, thereby identifying the main characteristics of a relational phenomenology of violence. In the final part, the paper (...)
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  44. Gary Banham (1997). The Terror of the Law: Judaism and International Institutions. Angelaki 2 (3):163 – 171.score: 24.0
    This article addresses Jacques Derrida's consideration of Judaism relating it to a need to understand international institutions and the notion of the universal in a new way. It also discusses Lyotard's and Hegel's accounts of Judaism.
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  45. Thomas E. Hill Jr (1997). A Kantian Perspective on Political Violence. Journal of Ethics 1 (2):105-140.score: 24.0
    Rejecting Kant's absolute opposition to revolution, I propose a modified Kantian perspective for reflecting on political violence, drawing from Kant's basic ideas but abandoning some dubious assumptions. Developing suggestions in earlier papers, the essay sketches a model for “moral legislation” that combines the core ideas of each of Kant's formulas of the Categorical Imperative. Though only a framework for deliberation, not a complete decision procedure, this excludes extremist positions, prohibitive and permissive, about political violence. Despite Kant's hopes, the (...)
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  46. Lorenzo Magnani (2011). Understanding Violence: The Intertwining of Morality, Religion and Violence: A Philosophical Stance. Springer-Verlag.score: 24.0
    This volume sets out to give a philosophical "applied" account of violence, engaged with both empirical and theoretical debates in other disciplines such as cognitive science, sociology, psychiatry, anthropology, political theory, ...
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  47. Stephen Skinner (2013). Violence in Fascist Criminal Law Discourse: War, Repression and Anti-Democracy. [REVIEW] International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 26 (2):439-458.score: 24.0
    This article constructs a critical historical, political and theoretical analysis of the essence of Fascist criminal law discourse in terms of the violence that shaped and characterised it. The article examines the significance of violence in key declarations about the role and purpose of criminal law by Alfredo Rocco, Fascist Minister of Justice and leading ideologue, in his principal speech on the final draft of the 1930 Italian Penal Code. It is grounded on the premise that criminal law (...)
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  48. Erik Baldwin (2012). Religious Dogma Without Religious Fundamentalism. Journal of Social Science 8 (1):85-90.score: 24.0
    New Atheists and Anti-Theists (such as Richard Dawkins, Daniel Dennett, Sam Harris, Christopher Hutchins) affirm that there is a strong connection between being a traditional theist and being a religious fundamentalist who advocates violence, terrorism, and war. They are especially critical of Islam. On the contrary, I argue that, when correctly understood, religious dogmatic belief, present in Judaism, Christianity, and Islam, is progressive and open to internal and external criticism and revision. Moreover, acknowledging that human knowledge is finite (...)
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  49. Enrico Fubini (2009). Schönberg's Judaism From Notes to Thought and From Thought to Notes. Topoi 28 (2):129-136.score: 24.0
    What concept of Judaism is present in Schönberg’s philosophy of music? It is impossible to separate the musical texture from his experience of reconciliation with Judaism, and his new idea of musical drama is a confirmation that the dodecaphonic structure of musical thinking connects with Schönberg’s idea of the Jewish ethical and religious point of view. A comparative analysis of some essays with some operas shows the internal tie between music and Judaism in dodecaphony.
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  50. Paula Godoy-Paiz (2009). Women in Guatemala's Metropolitan Area: Violence, Law, and Social Justice. Studies in Social Justice 2 (1):27-47.score: 24.0
    In this article I examine the legal framework for addressing violence against women in post war Guatemala. Since the signing of the Peace Accords in 1996, judicial reform in Guatemala has included the passing of laws in the area of women‘s human rights, aimed at eliminating discrimination and violence against women. These laws constitute a response to and have occurred concurrently to an increase in violent crime against women, particularly in the form of mass rapes and murders. Drawing (...)
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