Results for 'Genocide Philosophy'

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  1.  24
    Easy to Remember?: Genocide and the Philosophy of Religion. [REVIEW]John Roth - 2010 - International Journal for Philosophy of Religion 68 (1):31-42.
    Philosophers of religion have written a great deal about the problem of evil. Their reflections, however, have not concentrated, at least not extensively or sufficiently, on the particularities of evil that manifest themselves in genocide. Concentrating on some of those particularities, this essay reflects on genocide, which has sometimes been called the crime of crimes, to raise questions such as: how should genocide affect the philosophy of religion and what might philosophers of religion contribute to help (...)
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  2.  14
    Ender's Game and Philosophy: Genocide is Child's Play.Tim Blackmore, Jenifer Swanson, Shawn Mckinney, Joan Grassbaugh Forry, Yochai Ataria & Paul Neiman - 2013 - Open Court.
    In Ender's Game and Philosophy: Genocide is Child's Play, twenty-eight philosophers explore the fascinating issues raised in Orson Scott Card's popular and controversial novel Ender's Game, and its sequels, which have been discovered and rediscovered by generations of fans. Card's stories highlight the violence and cruelty of children, the role of empathy and failure of communication in war, the military manipulation of people by disinformation, and the balance of individual dignity with the social good.
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  3.  32
    Speaking About the Unspeakable: Genocide and Philosophy.Michael Freeman - 1991 - Journal of Applied Philosophy 8 (1):3-18.
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  4.  1
    Genocide and the Question of Philosophy.Elenita Garcia - 2017 - Kritike 11 (1):70-92.
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  5. Literature, Genocide, and the Philosophy of International Law.Raimond Gaita - 2011 - In Rowan Cruft, Matthew H. Kramer & Mark R. Reiff (eds.), Crime, Punishment, and Responsibility: The Jurisprudence of Antony Duff. Oxford University Press.
     
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  6.  12
    Genocide in Jewish Thought.David Patterson - 2012 - Cambridge University Press.
    1. Introduction: a name, not an essence -- 2. Why Jewish thought and what makes it Jewish? -- 3. Deadly philosophical abstraction -- 4. The stranger in your midst -- 5. Nefesh: the soul as flesh and blood -- 6. The environmentalist contribution to genocide -- 7. Torture -- 8. Hunger and homelessness -- 9. Philosophy, religion, and genocide -- 10. A concluding reflection on body and soul.
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  7. Genocide and Human Rights: A Philosophical Guide.John K. Roth (ed.) - 2005 - Palgrave-Macmillan.
    Genocide is evil or nothing could be. It raises a host of questions about humanity, rights, justice, and reality, which are key areas of concern for philosophy. Strangely, however, philosophers have tended to ignore genocide. Even more problematic, philosophy and philosophers bear more responsibility for genocide than they have usually admitted. In Genocide and Human Rights: A Philosophical Guide, an international group of twenty-five contemporary philosophers work to correct those deficiencies by showing how (...) can and should repsond to genocide, particularly in ways that defend human rights. (shrink)
     
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  8. Metacide: In the Pursuit of Excellence.James R. Watson (ed.) - 2010 - Rodopi.
    If philosophy addresses concrete ethical challenges, then what shifts in basic concepts must be made to the discipline in the darkness of our genocidal world? What anti-genocidal strains are in Western philosophy? Are we “really” rejects and/ or “still of intrinsic worth” when we fail our excellence tests? How are we represented and how do we participate in representations? Are representational forms historical in origin and development? Is genocide indissolubly linked to our degradation and destruction of animals? (...)
     
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  9.  67
    Acknowledging and Rectifying the Genocide of American Indians: "Why is It That They Carry Their Lives on Their Fingernails?".William C. Bradford - 2006 - Metaphilosophy 37 (3-4):515–543.
  10.  6
    Interrupting Auschwitz: Art, Religion, Philosophy.Josh Cohen - 2003 - Continuum.
    The interrupted absolute : art, religion and the "new categorical imperative" -- "The ever-broken promise of happiness" : interrupting art, or Adorno -- "Absolute insomnia" : interrupting religion, or Levinas -- "To preserve the question" : interrupting the book, or Jabès -- Conclusion : sharing the imperative.
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  11. Buying Genocide, Part 3.Gary James Jason - 2017 - Liberty (9/26/17):1-11.
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  12.  1
    Inexprimabilul: cu Elie Wiesel despre filosofie si teologie/ The Unspeakable: With Elie Wiesel on Philosophy and Theology.Sandu Frunza - 2008 - Journal for the Study of Religions and Ideologies 7 (19):3-29.
    Of the representatives of the Romanian Diaspora, Elie Wiesel is the figure that has the widest public recognition, as a human rights activist and also as a writer. Due to the fundamental themes that he develops, his thinking is claimed both by philosophers and theologians. Wiesel says that with the experience of the Holocaust, all the categories that mold human creation must be rethought from the perspective of the Unspeakable of this extreme experience. Starting with this experience, the post-Holocaust (...) must help us ask questions and find answers regarding human reason in extreme conditions, to mold the plan of action and human responsibility, to speak of the human condition in a world where God is absent. For Wiesel, theology must be oriented towards community and the needs of individuals. It has to be a theology of otherness, in the sense that it must sustain the idea of the fulfillment of the individual in his relation to the other. Wiesel chooses literary discourse to express philosophical and theological ideas. It seems to him that this type of discourse can express the magnitude of the genocide perpetrated against the European Jews more adequately than other disciplines. (shrink)
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  13.  12
    Fashionable Nihilism: A Critique of Analytic Philosophy (Review).Philip Cafaro - 2004 - Journal of Speculative Philosophy 18 (3):257-260.
    Blurb: Thoreau wrote that we have professors of philosophy but no philosophers. Can't we have both? Why doesn't philosophy hold a more central place in our lives? Why should it? Eloquently opposing the analytic thrust of philosophy in academia, noted pluralist philosopher Bruce Wilshire answers these questions and more in an effort to make philosophy more meaningful to our everyday lives. Writing in an accessible style he resurrects classic yet neglected forms of inquiring and communicating. In (...)
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  14.  17
    Tensions of Modernity: Las Casas and His Legacy in the French Enlightenment.Daniel R. Brunstetter - 2012 - Routledge.
    Modernity and the other: a story of inequality -- Locating the other in the political debates of early modernity -- Thinking and rethinking the equality of the other: Vitoria, Sepúlveda and the true barbarians -- Las Casas and the other: the tension between equality and cultural othercide -- From the civilizing mission to irreconcilable alterity: the changing perception of the Indians in the French Enlightenment -- The other side of modernity: legitimizing the transition from cultural othercide to physical othercide -- (...)
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  15.  62
    Is There a Duty to Militarily Intervene to Stop a Genocide?Uwe Steinhoff - forthcoming - In Christian Neuhäuser & Christoph Schuck (eds.), Military Interventions: Considerations from Philosophy and Political Science.
    Is there is a moral obligation to militarily intervene in another state to stop a genocide from happening (if this can be done with proportionate force)? My answer is that under exceptional circumstances a state or even a non-state actor might have a duty to stop a genocide (for example if these actors have promised to do so), but under most circumstances there is no such obligation. To wit, “humanity,” states, collectives, and individuals do not have an obligation (...)
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  16.  33
    Collective Responsibility, Armed Intervention and the Rwandan Genocide.Seumas Miller - 1998 - International Journal of Applied Philosophy 12 (2):223-238.
    In this paper I explore the notion of collective moral responsibility as it pertains both to nation-states contemplating humanitarian armed intervention in international social conflicts, and as it pertains to social groups perpetrating human rights violations in such conflicts. I take the Rwandan genocide as illustrative of such conflicts and make use of it accordingly. I offer an individualist account of collective moral responsibility, according to which collective moral responsibility is a species of joint responsibility.
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  17.  20
    Perpetrator Abhorrence: Disgust as a Stop Sign.Ditte Marie Munch‐Jurišić - 2014 - Metaphilosophy 45 (2):270-287.
    Most contemporary research on disgust can be divided into “disgust advocates” and “disgust skeptics.” The so-called advocates argue that disgust can have a positive influence on our moral judgment; skeptics warn that it can mislead us toward prejudice and discrimination. This article compares this disagreement to a structurally similar debate in the field of genocide studies concerning the phenomenon of “perpetrator abhorrence.” While some soldiers report having felt strong disgust in the moment of committing or witnessing atrocity, scholars disagree (...)
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  18. Ender's Game and Philosophy: The Logic Gate is Down.Kevin S. Decker & William Irwin (eds.) - 2013 - Wiley.
    A threat to humanity portending the end of our species lurks in the cold recesses of space. Our only hope is an eleven-year-old boy. Celebrating the long-awaited release of the movie adaptation of Orson Scott Card’s novel about highly trained child geniuses fighting a race of invading aliens, this collection of original essays probes key philosophical questions raised in the narrative, including the ethics of child soldiers, politics on the internet, and the morality of war and genocide. Original essays (...)
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  19. Ender's Game and Philosophy.William Irwin (ed.) - 2013 - Wiley.
    A threat to humanity portending the end of our species lurks in the cold recesses of space. Our only hope is an eleven-year-old boy. Celebrating the long-awaited release of the movie adaptation of Orson Scott Card’s novel about highly trained child geniuses fighting a race of invading aliens, this collection of original essays probes key philosophical questions raised in the narrative, including the ethics of child soldiers, politics on the internet, and the morality of war and genocide. Original essays (...)
     
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  20.  4
    Political Evil: What It is and How to Combat It.Alan Wolfe - 2011 - A.A. Knopf.
    The distinctiveness of political evil -- Widespread evil within -- Unrelenting evil without -- The misuses of appeasement -- Democracy's terrorism problem -- The case against dramatizing genocide -- Ethnic cleaning's seductive attractions -- The politics of counter-evil.
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  21.  24
    Genocide and Sexual Atrocities: Hannah Arendt's Eichmann in Jerusalem and Karadžić in New York.Natalie Nenadic - 2011 - Philosophical Topics 39 (2):117-144.
    International law has recently recognized that sexual atrocities can be acts of genocide. This precedent was pioneered through a landmark lawsuit in New York against Radovan Karadžić, head of the Bosnian Serbs (Kadic v. Karadzic , 1993-2000), a case in which I played a central role. I argue that we may situate this development philosophically in relation to Hannah Arendt's Eichmann in Jerusalem: A Report on the Banality of Evil . She aims to secure a better understanding of (...) than was achieved at the Nuremberg Trials (1945) and at the Eichmann trial (1961). Arendt claims that these trials were limited by formalism because they applied familiar paradigms onto these new experiences in a manner that obscured what was distinctive about them and that demanded original thinking and a new paradigm. Nuremberg obscured genocide by miscasting it as a traditional "war crime," a problem that the Jerusalem court exposed but could have better clarified. Through a first-hand account, I show how we too had to secure a new paradigm by treating the facts on their own terms and coining the crime as "genocidal rape." We had to wrest this paradigm from a prevailing approach that also formally applied the category of "war crimes" onto these experiences in a way that obscured them and interfered with justice. (shrink)
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  22.  13
    The Logic of the Goldhagen Debate.Richard Kamber - 2000 - Res Publica 6 (2):155-177.
    Since Daniel J. Goldhagen's Hitler's Willing Executioners: Ordinary Germans and the Holocaustattempts to show that the Holocaust is explicable and can be understood largely in terms of a single cause, “eliminationist anti-Semitism”, it is not surprising that the book has generated an international debate. What is surprising is the magnitude and emotional intensity of the debate. This article argues that the deepest flaws in it Hitler's Willing Executioners,as well as the chasm of disagreement between Goldhagen's detractors and defenders, have as (...)
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  23.  16
    The Concept of Genocide Reconsidered.Mohammed Abed - 2015 - Social Theory and Practice 41 (2):328-356.
    Genocide is a violent process that aims at the liquidation of protected groups. Like individuals, groups can be killed in a variety of ways and for many different reasons. Only the intention of the perpetrator distinguishes genocide from other forms of mass violence. The implications of the account given are striking. Genocide is not in any sense distinctively heinous. Nor is it necessarily immoral. Under certain conditions, settlercolonialism, ethnic cleansing, and forced assimilation will count as instances of (...)
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  24.  27
    Hegel, Race, Genocide.Michael H. Hoffheimer - 2001 - Southern Journal of Philosophy 39 (S1):35-62.
  25.  15
    Preventing Nuclear Genocide.Ronald J. Glossop - 1990 - Social Philosophy Today 3:443-445.
  26.  15
    Larry May: Genocide: A Normative Account. [REVIEW]Richard Vernon - 2011 - Criminal Law and Philosophy 5 (3):399-404.
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  27.  7
    Genocide and the Politics of Identity.Gary A. Mullen - 2006 - Philosophy Today 50 (Supplement):170-175.
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  28.  5
    Claudia Card , Confronting Evils: Terrorism, Torture, Genocide . Reviewed By.Christian Perring - 2012 - Philosophy in Review 32 (4):247-248.
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  29. La Memoria Del Male: Percorsi Tra Gli Stermini Del Novecento E Il Loro Ricordo.Paolo Bernardini, Diego Lucci & Gadi Luzzatto Voghera (eds.) - 2006 - Cleup.
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  30.  47
    Impartiality and Evil: A Reconsideration Provoked by Genocide in Bosnia.Arne Johan Vetlesen - 1998 - Philosophy and Social Criticism 24 (5):1-35.
    Confronted with Adolf Eichmann, evildoer par excellence, Hannah Arendt sought in vain for any 'depth' to the evil he had wrought. How is the philosopher to approach evil ? Is the celebrated criterion of impartiality ill-equipped to guide judgment when its object is evil - as exhibited, for instance, in the recent genocide in Bosnia? This essay questions the ability of the neutral 'third party' to respond adequately to evil from a standpoint of avowed impartiality. Discussing the different roles (...)
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  31.  16
    The Question of the Holocaust's Uniqueness: Was It Something More Than or Different From Genocide?Nigel Pleasants - 2016 - Journal of Applied Philosophy 33 (3):297-310.
    Dating back to the very beginning of our knowledge of the events that constituted the Holocaust, some historians, social scientists, philosophers, theologians and public intellectuals argue that it was a unique historical, or even trans-historical, event. The aim of this article is to clarify what the uniqueness question should be about and to ascertain whether there are good reasons for judging that the Holocaust is unique. It examines the core meanings of ‘unique’ that feature in the literature and identifies which (...)
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  32.  51
    Genocide and Crimes Against Humanity: Dispelling the Conceptual Fog.Andrew Altman - 2012 - Social Philosophy and Policy 29 (1):280-308.
    Genocide and crimes against humanity are among the core crimes of international law, but they also carry great moral resonance due to their indissoluble link to the atrocities of the Nazi regime and to other egregious episodes of mass violence. However, the concepts of genocide and crimes against humanity are not well understood, even by the international lawyers and jurists who are most concerned with them. A conceptual fog hovers around the discussion of these two categories of crime. (...)
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  33.  11
    Modern Globalization and Antiglobalization.V. V. Pavlovskiy - 2008 - Proceedings of the Xxii World Congress of Philosophy 50:579-584.
    A modern stage of globalization is a historical and logical continuation of “an economical social formation” (K.G. Marx), a civilization (L.G. Morgan). The analysis of this globalization in philosophy and social sciences has an extremely contradictory character which is law-governed in the modern society. Modern globalization has been showing itself as a qualitatively new historical process since 1991. Judging from the positions of the dialectical materialistic theory of history (K.G. Marx, F. Engels, V.I. Lenin and others) it by its (...)
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  34.  38
    Punishing War Crimes, Genocide, and Crimes Against Humanity: Introduction.Jesper Ryberg - 2010 - Res Publica 16 (2):99-100.
  35.  21
    Claudia Card, "Confronting Evils: Terrorism, Torture, Genocide".Jessica Wolfendale - 2013 - Social Theory and Practice 39 (3):540-548.
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  36.  10
    We Cannot Forget: Interviews with Survivors of the 1994 Genocide in Rwanda. Eds. Samual Totten and Rafiki Ubaldo.Dr Tim Horner - 2011 - Journal for Peace and Justice Studies 21 (2):103-104.
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  37.  3
    Genocide.Christina M. Morus - 2010 - Journal for Peace and Justice Studies 20 (2):141-145.
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  38. Framing a New Reality: Documenting Genocide in District 9.Daniel Conway - 2017 - International Journal of Philosophy and Theology 78 (4-5):444-455.
    In his 2009 film District 9, Neill Blomkamp employs a handheld camera to create the effect of an embedded documentary film, which ostensibly is devoted to an objective treatment of the escalating tensions between a stranded alien race – known only as the ‘Prawns’ – and the increasingly agitated citizens of Johannesburg. Mobilizing the self-critical perspective afforded him by this mise en abyme, Blomkamp demonstrates the extent to which the presumption of objectivity allows the documentary filmmaker to frame the new (...)
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  39. Human Remains in Society: Curation and Exhibition in the Aftermath of Genocide and Mass-Violence. Ed. Jean-Marc Dreyfus and Élisabeth Anstett. [REVIEW]David Morgan - 2017 - Journal of Religion and Violence 5 (2):205-207.
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  40. Get'Em All! Kill'Em! Genocide, Terrorism, Righteous Communities. Bruce Wilshire. Lanham, Md.: Lexington Books, 2004. 272 Pp. $24.95 Hc 0-7391-0873-5. Genocide is One of the Deepest Problems for Human Thought. What We Discover in Genocide is the Omnipresent Negativity of Every Human Aspiration. What We. [REVIEW]Michael Eldridge - 2005 - Journal of Speculative Philosophy 19 (4).
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  41. Get 'Em All! Kill 'Em! Genocide, Terrorism, Righteous Communities (Review).Andrew Gordon Fiala - 2005 - Journal of Speculative Philosophy 19 (4):262-265.
  42.  31
    The Implications of Immanence: Toward a New Concept of Life.Leonard Lawlor - 2006 - Fordham University Press.
    The Implications of Immanence develops a philosophy of life in opposition to the notion of “bio-power,” which reduces the human to the question of power over what Giorgio Agamben terms “bare life,” mere biological existence. Breaking with all biologism or vitalism, Lawlor attends to the dispersion of death at the heart of life, in the “minuscule hiatus” that divides the living present, separating lived experience from the living body and, crucially for phenomenology, inserting a blind spot into a visual (...)
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  43. Robert Jay Lifton: 1986 The Nazi Doctors: Medical Killing and the Psychology of Genocide, Basic Books, Inc., New York, 561 Pp. [REVIEW]E. V. Boisaubin - 1987 - Journal of Medicine and Philosophy 12 (3):305-307.
  44.  55
    The Moral Distinctiveness of Genocide.Steven P. Lee - 2010 - Journal of Political Philosophy 18 (3):335-356.
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  45.  87
    Memory, History, Forgetting.Paul Ricœur - 2004 - University of Chicago Press.
    Why do major historical events such as the Holocaust occupy the forefront of the collective consciousness, while profound moments such as the Armenian genocide, the McCarthy era, and France's role in North Africa stand distantly behind? Is it possible that history "overly remembers" some events at the expense of others? A landmark work in philosophy, Paul Ricoeur's Memory, History, Forgetting examines this reciprocal relationship between remembering and forgetting, showing how it affects both the perception of historical experience and (...)
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  46.  1
    Ordinary Men: Genocide, Determinism, Agency, and Moral Culpability.Nigel Pleasants - forthcoming - Philosophy of the Social Sciences.
    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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  47. Identifying Groups in Genocide Cases.Larry May - 2010 - In Larry May & Zachary Hoskins (eds.), International Criminal Law and Philosophy. Cambridge University Press.
     
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  48.  10
    Claudia Card, Confronting Evils: Terrorism, Torture, Genocide.Stephen Nathanson - 2012 - Journal of Moral Philosophy 9 (4):600-602.
  49.  9
    Confronting Evils: Terrorism, Torture, Genocide, by Claudia Card. Cambridge: Cambridge University Press, 2010, Xix + 329 Pp. ISBN 9780521899611 Hb £60; ISBN 9780521728362 Pb £19.99. [REVIEW]Jeffrey Reiman - 2012 - European Journal of Philosophy 20 (3):512-517.
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  50.  1
    Rene Provost and Payam Akhavan: Confronting Genocide.Joanna Kyriakakis - 2016 - Criminal Law and Philosophy 10 (2):381-388.
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