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Paul Roth (2004). Hearts of Darkness: 'Perpetrator History' and Why There is No Why.

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  1.  6
    Ordinary Men: Genocide, Determinism, Agency, and Moral Culpability.Nigel Pleasants - 2018 - Philosophy of the Social Sciences 48 (1):3-32.
    In the space of their 16-month posting to Poland, the 500 men of Police Battalion 101 genocidally massacred 38,000 Jews by rifle and pistol fire. Although they were acting as members of a formal security force, these men knew that they could avoid participation in killing operations with impunity, and a substantial minority did so. Why, then, did so many participate in the genocidal killing when they knew they did not have to? Landmark historical studies by Christopher Browning and Daniel (...)
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    Research with a Purpose: A Reply to My Critics.Patrick Baert - 2009 - Human Studies 32 (3):391-400.
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    3. Mentality as a Social Emergent: Can the Zeitgeist Have Explanatory Power?Tor Egil Førland - 2008 - History and Theory 47 (1):44–56.
    This paper probes the explanatory value of mentality as a social emergent in general and of the Zeitgeist in particular. Durkheim’s contention that social facts have emergent properties is open to the charge that it implies logically inconsistent “downward causation.” On the basis of an analogy with the brain–mind dilemma and mental emergentism, the first part of the essay discusses and dismisses the notion of social emergent properties that cannot be reduced to the properties of their component parts—individuals—and their internal (...)
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    Collective Action and the Peculiar Evil of Genocide.Bill Wringe - 2006 - Metaphilosophy 37 (3-4):376–392.
    There is a common intuition that genocide is qualitatively distinct from, and much worse than, mass murder. If we concentrate on the most obvious differences between genocidal killing and other cases of mass murder it is difficult to see why this should be the case. I argue that many cases of genocide involve not merely individual evil but a form of collective action manifesting a collective evil will. It is this that explains the moral distinctiveness of genocide. My view contrasts (...)
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