Results for 'non-violent communication'

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  1. Philosophical Health, Non-Violent Just Communication, and Epistemic Justice.T. Raja Rosenhagen - 2023 - In Luis de Miranda (ed.), Philosophical Health. Uppsala universitet, Institutionen för idé- och lärdomshistoria. pp. 103-119.
    In this chapter, I propose a minimal construal of philosophical health that contains two core elements: variegated coherence and intentional directedness at a trans-subjective good. Combining elements from the works of Iris Murdoch and Marshall Rosenberg, I sketch a practice I dub non-violent just communication and argue that it promotes philosophical health as per the minimal construal and that we can derive from it a principle of philosophical health to complement the list of five principles of philosophical health (...)
     
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    Justifying non-violent resistance: The perspectives of healthcare workers.Ryan Essex, Hil Aked, Rebecca Daniels, Paul Newton & Sharon M. Weldon - forthcoming - Clinical Ethics.
    Introduction: Non-violent resistance, carried out by healthcare workers, has been a common phenomenon. Despite this and despite the issues this type of action raises, we know little about the healthcare workers who engage in this action and their perspectives about its justification. This exploratory study sought to address this gap, examining these fundamental questions amongst a sample of healthcare workers who have engaged in acts of resistance, exploring their understanding of non-violent resistance, its justification and the barriers they (...)
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    Non-violent revolutions are believed to take place: A Discourse-Historical analysis of the Armenian Velvet Revolution in Armenian news media.Yadollah Mansouri, Zeinab Mohammad Ebrahimi & Shushan Azatyan - 2021 - Discourse and Communication 15 (5):495-518.
    The Velvet Revolution of Armenia, which took place in 2018, was an important event in the history of Armenia and changed the government peacefully by means of large demonstrations, rallies and marches. This historic event was covered by Armenian news media. Our goal here was to do a Discourse-Historical Analysis of the Armenian Velvet Revolution as covered by two Armenian websites: armenpress.am-the governmental website and 168.am-the non-governmental website. In our analysis we identified how the lexicon related to the Armenian Velvet (...)
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    Non-violence (Ahimsa): as expounded by the Gnani Purush Dada Bhagwan.A. M. Patel - 2014 - Ahmadabad, Gujarat, India: Mr. Ajit C. Patel, Dada Bhagwan Aradhana Trust. Edited by Niruben Amin.
    Those seeking to lead a spiritual life may become curious as to what is ahimsa (non violence), and inspired to practice it. But understanding how to live in non violence is not as simple as it seems, and practicing no violence in daily life can quickly become bewildering. To someone just beginning to cultivate non-violence, daily interactions might even begin to feel like the very definition of conflict! In the book “Non-Violence”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan offers (...)
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  5. Inputs from Murdoch and Rosenberg for Philosophical Counselling.T. Raja Rosenhagen - 2023 - Philosophical Practice: Journal of the American Philosophical Practitioners Association 18 (1):3027-38.
    In this article, I suggest that combining resources from philosophy and psychology can yield useful tools for philosophical counselling. More specifically, I argue for three theses: a) Iris Murdoch’s notion of just attention and Marshall Rosenberg’s method of non-violent communication are interestingly compatible; b) engaging in non-violent communication serves to support one’s endeavors to acquire the kind of clear vision Murdoch thinks doing well by others requires; and c) non-violent just communication would be beneficial (...)
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  6.  24
    Neural and Behavioral Correlates of Sacred Values and Vulnerability to Violent Extremism.Clara Pretus, Nafees Hamid, Hammad Sheikh, Jeremy Ginges, Adolf Tobeña, Richard Davis, Oscar Vilarroya & Scott Atran - 2018 - Frontiers in Psychology 9:413840.
    Violent extremism is often explicitly motivated by commitment to abstract ideals such as the nation or divine law – so-called “sacred” values that are relatively insensitive to material incentives and define our primary reference groups. Moreover, extreme pro-group behavior seems to intensify after social exclusion. This fMRI study explores underlying neural and behavioral relationships between sacred values, violent extremism, and social exclusion. Ethnographic fieldwork and psychological surveys were carried out among young men from a European Muslim community in (...)
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  7.  13
    Mapping the individual and the community in Mahatma Gandhi and Martin Luther King, Jr.Ramin Jahanbegloo - 2021 - Philosophy and Social Criticism 47 (4):440-446.
    The protests which followed the death of Black citizens killed by White police officers in the United States show us clearly that the question of non-violent democratic theory is on the table as it was 60 years ago. Martin Luther King, Jr. was well aware of this issue when he became the most important leader of America’s Civil Rights Movement of the 1950s and 1960s. King’s recognition of Mahatma Gandhi’s legacy of non-violence helped him in his campaigns for integration (...)
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  8.  44
    Clausewitz's 'wondrous trinity' as general theory of war and violent conflict.Andreas Herberg-Rothe - 2007 - Theoria 54 (114):48-73.
    Since the 1990s various influential authors have argued that Clausewitz’s theory is no longer applicable, not only in relation to contemporary conflicts, but also in general. Some have suggested that it is harmful and even self-destructive to continue to use this theory as the basis for understanding and as a guide to political action, given the revolutionary changes in war and violence occurring in the world’s communities.2 Clausewitz, it is proposed, was only concerned with war between states employing regular armies, (...)
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  9. Non-violent Resistance and Last Resort.Nicholas Parkin - 2016 - Journal of Military Ethics 15 (4):259-274.
    It is commonly accepted that recourse to war is justifiable only as a last resort. If a situation can be resolved by less harmful means, then war is unjust. It is also commonly accepted that violent actions in war should be necessary and proportionate. Violent actions in war are unjust if the end towards which those actions are means can be achieved by less harmful means. In this article, I argue that satisfaction of the last resort criterion depends (...)
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  10. A (non-)violent revolution? Strategies of civility for the politics of the common.Christiaan Boonen - 2018 - In S. Cogolati (ed.), The Commons and a New Global Governance: Democratic, Institutional and Legal Perspectives. Londen, Verenigd Koninkrijk: pp. 57-77.
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  11.  5
    Non-violent Theories of Punishment: Indian and Western.Unto Tähtinen - 1983
  12. Άυλη Πολιτιστική Κληρονομιά (ΑΠΚ) – ο ρόλος των κοινοτήτων και της εκπαίδευσης. Intagible Cultural Heritage (ICH) – the role of communities and education.Georgia Zacharopoulou - 2018 - In Βασιλική Καραβάκου (ed.), ΠΡΑΚΤΙΚΑ 1ου Διεθνούς Επιστημονικού Συνεδρίου, Ηθική, Εκπαίδευση και Ηγεσία, 24-27 Νοεμβρίου 2017, University of Macedonia, Thessaloniki, GR. pp. 53-64.
    Η εύληπτη εκπαιδευτική προσέγγιση ότι «κληρονομιά είναι οτιδήποτε θέλεις “εσύ” να διατηρηθεί για τις επόμενες γενιές» κλονίζεται στην ερώτηση «όλα όσα μας παραδίδονται από τους προγόνους μας αποτελούν μια προς διαφύλαξη κληρονομιά, εφόσον “εσύ” το αποφασίσεις;». Εκφάνσεις «βαρβαρότητας» που διασώζονται σε προγενέστερες εθιμικές πρακτικές θα μπορούσαν άραγε να αποτελέσουν στοιχεία ΑΠΚ προς διαφύλαξη; Η παρούσα εργασία επιχειρεί μια πρώτη ανίχνευση του σύνθετου αυτού θέματος. Περιπτώσεις μελέτης από τον ελληνικό και διεθνή χώρο διερευνώνται με κριτήρια αξιολόγησης τα αναφερόμενα στη Σύμβαση για (...)
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  13.  44
    Justifying Non-Violent Civil Disobedience within the Kenyan Context: A Moral Perspective.Rmj Oduor - 2011 - Thought and Practice: A Journal of the Philosophical Association of Kenya 3 (1):21-59.
    This paper employs the critical and analytical techniques of philosophical reflection to present a moral justification for the use of non-violent civil disobedience by Kenyan citizens in pursuit of their aspirations. It sets out with a brief review of political disobedience in Kenya from the advent of the British invasion and domination of the country in the late nineteenth century to the present. Next, it examines the nature of non-violent civil disobedience, outlining the views of four of its (...)
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  14. Non-Violent Resistance and Social Transformation.Raghavan Iyer - forthcoming - Hermes. April.
  15.  19
    Non‐Violent Power in Education.Donald Vandenberg - 1969 - Educational Theory 19 (1):49-57.
  16.  17
    Non-Violent Technology.Frank G. Fisher - 1991 - Global Bioethics 4 (13):21-38.
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  17.  42
    Revolution Against Non-violent Oppression.Zsolt Kapelner - 2019 - Res Publica 25 (4):445-461.
    Oppressive governments that use violence against citizens, e.g. murder and torture, are usually thought of as liable to armed revolutionary attack by the oppressed population. But oppression may be non-violent. A government may greatly restrict political rights and personal autonomy by using surveillance, propaganda, manipulation, strategic detention and similar techniques without ever resorting to overt violence. Can such regimes be liable to revolutionary attack? A widespread view is that the answer is ‘no’. On this view, unless a government is (...)
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  18.  8
    Exploring the concept of non-violent resistance amongst healthcare workers.Ryan Essex, Hil Aked, Rebecca Daniels, Paul Newton & Sharon Weldon - 2023 - Nursing Ethics 30 (1):7-19.
    BackgroundNon-violent resistance which has involved healthcare workers has been instrumental in securing a number of health-related gains and a force in opposing threats to health. Despite this, we...
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  19.  6
    The functionality of the principle of non-discrimination on grounds of gender, race, religion and sexual orientation in the postmodern society.Oleg SPÎNU - 2021 - Postmodern Openings 12 (2).
    Discrimination in the postmodern society can have many different causes and can affect people of different racial, ethnic, national or social backgrounds, such as communities of Asian or African descent, Roma people, indigenous peoples, Aboriginal people and people of different castes. Discrimination can also refer to people of different cultural, linguistic or religious backgrounds, people with disabilities or the elderly. Moreover, people can be discriminated because of their sexual orientation or preferences. Gender-based discrimination is also common, despite progress in many (...)
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    Methodological approaches to studying immigrant communities: Why flexibility is important.Christine Ogan - 2007 - Communications 32 (2):255-272.
    Since 9/11 it has become increasingly difficult to conduct primary research with Muslim migrant communities in Europe. In addition to the usual problems such as locating Muslim respondents that cross major demographic categories and preparing questions that are culturally and linguistically appropriate, the tensions between Muslims and non-Muslims that have followed violent incidents in Europe and North America have increased the likelihood of misunderstanding in the interview environment. This article addresses the management of methodological issues through examples taken from (...)
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  21. The Polemical as Non-Violent Protest: James Baldwin and the “Gendered” Black Body.Anwar Uhuru - 2021 - APA Newsletter on Philosophy and the Black Experience 21 (1):4-12.
    This essay is to invite a new form of theorizing Baldwin’s intellectual archive beyond a work of protest or as being contributory to Queer writing. I argue that Baldwin’s thought often in the form of the polemic is a form of non-violent resistance. Baldwin’s contestation against whiteness and the methods of Black erasure in general and Black male annihilation in particular is why he is challenging the complexity of protest. In pushing against traditional or what has become traditional ways (...)
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    Divine violence as non-violent violence: A critique of Judith Butler.Hayden Weaver - 2023 - South African Journal of Philosophy 42 (1):51-62.
    The question of violence and how society can emancipate oneself from it has occupied many philosophers. Walter Benjamin attempted to answer this question in 1920 through the notion of divine violence. This idea has recently been resurrected by philosophers such as Jacques Derrida, Jürgen Habermas, Slavoj Žižek and Judith Butler. Divine violence is turned to as a means of emancipating society from systemic oppression and coercive law. However, it is a notion that has been met by major critiques. Most notable (...)
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  23.  11
    Physicians Must Honor Refusal of Treatment to Restore Competency by Non-Dangerous Inmates on Death Row.Howard Zonana - 2010 - Journal of Law, Medicine and Ethics 38 (4):764-773.
    The vignette described in the introduction of this symposium raises a number of ethical and legal problems for physicians who work for correctional institutions and death row inmates. They are not confined to correctional physicians, however, as states have requested aid from practicing physicians in the community, and even from other states, when conflicts have arisen in the treatment of death row inmates as they near the date of execution. As outlined, the case involves a 48-year-old man with a long (...)
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  24.  1
    For a Non-Violent Accord: Educating the Person.Marie-Louise Martinez & William Mishler - 1999 - Contagion: Journal of Violence, Mimesis, and Culture 6 (1):55-76.
    In lieu of an abstract, here is a brief excerpt of the content:FOR A NON-VIOLENT ACCORD: EDUCATING THE PERSON Marie-Louise Martinez Education has been criticized, no doubt justly, for the symbolic violence of its prohibitions and exclusionary rituals that mirror the violence of society (Bourdieu, etc.). But this criticism is short-sighted. When restraints are removed in teaching and education (in the family and in the school), violence wells up anew and produces at least the following two results: access to (...)
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  25. Non-Verbal Communication. Notes on the Visual Perception of Human Relations.Jurgen Ruesch & Weldon Kees - 1958 - Journal of Aesthetics and Art Criticism 16 (3):400-401.
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  26.  19
    Soren Kierkegaard and the Word(s): Essays on Hermeneutics and Communication (review).George Connell - 2004 - Journal of the History of Philosophy 42 (4):502-503.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Søren Kierkegaard and the Word(s): Essays on Hermeneutics and CommunicationGeorge ConnellPoul Houe and Gordon D. Marino. editors. Søren Kierkegaard and the Word(s): Essays on Hermeneutics and Communication. Copenhagen: C. A. Reitzel, 2003. Pp. 299. Paper, kr. 375,–Though many associate Kierkegaard with isolated individuality, Kierkegaard scholars are rather gregarious. Four times since 1985, Kierkegaard devotees from all the inhabited continents have gathered at St. Olaf College for several (...)
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    A ‘Just and Non-violent Force’? Critique of Law in World Society.Andreas Fischer-Lescano - 2015 - Law and Critique 26 (3):267-280.
    The article takes critiques of the entanglement of law with violence as a point of departure for exploring the possibility of a ‘tertium of law’. It thereby seeks to overcome the dichotomous basic assumptions that see law as always oscillating between an apology for violence on the one hand, and a utopia of reason on the other. The text analyses the possibility of this ‘tertium’, a ‘legal force’ beyond legal violence and legal reason, in four steps, drawing on the work (...)
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  28. The Just War and Non-violent Positions.Us Catholic Bishops - 1979 - In Malham M. Wakin (ed.), War, morality, and the military profession. Boulder, Colo.: Westview Press.
     
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  29.  56
    Is Love Non-Violent?Andrew Fitz-Gibbon - 2007 - The Acorn 13 (2):37-42.
  30.  20
    Pointers for Non-Violent Action in Iraq.Jean-Marie Muller - 2014 - Diogenes 61 (3-4):17-20.
    Herein is reproduced the text of the address of Jean-Marie Muller during the General Assembly of Iraqi groups dedicated to non-violence which took place in Erbil on 9 and 10 November 2009. Jean-Marie Muller defines six prospective forms of action for the non-violent movement in Iraq: training, information, sensitization, education, protest, and non-violent direct action.
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  31. Paul’s Non-violent Gospel: The Theological Politics of Peace in Paul’s Life and Letters.[author unknown] - 2014
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  32. Structure of a non-violent society-analysis of gandhian thought.Pss Ramarao - 1974 - Journal of Thought 9 (1):39-46.
     
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  33. Non-Verbal Communication.Rom HarrÉ - 1973 - Journal of Biosocial Science 5 (1):145.
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  34.  34
    Humorous Commitments and Non-Violent Politics: A Response to Simon Critchley's Infinitely Demanding.Fiona Jenkins - 2009 - Critical Horizons 10 (2):257-271.
    This discussion of Infinitely Demanding explores the terms of the paradox with which Critchley is centrally concerned: how an ethico-politics can at once begin in disappointment and yet allow for engagement, the infinite renewal of commitment and optimism. Placing this in critical relation to the paradox Rorty meets with his account of the "private ironist and public liberal" in Contingency, Irony, Solidarity, I argue that Critchley's ethico-politics invokes the possibility of a non-ironical categorical imperative, at the meeting point of finitude (...)
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  35. VCE International Studies - Non-violent Political Resistance and Burma.Mary O'Kane - 2008 - Ethos: Social Education Victoria 16 (4):32.
  36. Non-verbal Communication and Language.Michael Argyle - 1976 - Royal Institute of Philosophy Lectures 10:63-78.
    Human communication consists of an intricate combination of verbal and non-verbal signals. We shall see that the verbal aspects of messages are elaborated and supported in a number of ways by non-verbal ones. In order to understand human verbal communication we need to know about these non-verbal components. Non-verbal communication can be studied experimentally as a problem in encoding and decoding; it can also be studied as part of a sequence, using the methods of ethology or of (...)
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  37.  16
    The Green's Non‐Violent Ethos: The Roots of Non‐Violence in the Iranian Democratic Movement.Omid Payrow Shabani - 2013 - Constellations 20 (2):347-360.
  38.  26
    The Green's Non‐Violent Ethos: The Roots of Non‐Violence in the Iranian Democratic Movement.Omid Payrow Shabani - 2013 - Constellations 20 (2):347-360.
  39.  10
    Politics of non-violent action.H. J. N. Horsburgh - 1975 - Inquiry: An Interdisciplinary Journal of Philosophy 18 (1):103 – 112.
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  40.  44
    The Mystique of Non-Violent Action.Pie Régamey - 1966 - Thought: Fordham University Quarterly 41 (3):381-389.
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  41.  22
    Higher education and non-violent civil disobedience.J. Rosales - 2011 - Ethics in Science and Environmental Politics 11 (1):17-18.
  42.  14
    Repères pour l'action non-violente en Irak.Jean-Marie Muller - 2014 - Diogène n° 243-243 (3/4):22-27.
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  43.  5
    Non-verbal communicative system in Christian denominations.Mariya S. Petrushkevych - 2006 - Ukrainian Religious Studies 38:46-60.
    In any act of worship, the believer sees a symbolic hint of a supersensitive world. Thus, the sensualistic aesthetics of antiquity gives place to the spiritualistic aesthetics of today. Although not only the spiritualism of the cult attracts believers. They also like the richness of the ritual, which shines with gold, silver, precious stones and colorful marble. And when a person listens to church singing, he sees the glow of endless lights reflected by gold on mosaics, when he looks closely (...)
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  44.  34
    The Bursts and Lulls of Multimodal Interaction: Temporal Distributions of Behavior Reveal Differences Between Verbal and Non‐Verbal Communication.Drew H. Abney, Rick Dale, Max M. Louwerse & Christopher T. Kello - 2018 - Cognitive Science 42 (4):1297-1316.
    Recent studies of naturalistic face‐to‐face communication have demonstrated coordination patterns such as the temporal matching of verbal and non‐verbal behavior, which provides evidence for the proposal that verbal and non‐verbal communicative control derives from one system. In this study, we argue that the observed relationship between verbal and non‐verbal behaviors depends on the level of analysis. In a reanalysis of a corpus of naturalistic multimodal communication (Louwerse, Dale, Bard, & Jeuniaux, ), we focus on measuring the temporal patterns (...)
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  45.  40
    Responses to the Comments on global climate change and non-violent civil disobedience.John Lemons & Donald A. Brown - 2011 - Ethics in Science and Environmental Politics 11 (1):3-12.
  46.  43
    Reading Habermas in Iran: political tolerance and the prospect of non-violent movement in Iran.Omid Payrow Shabani - 2010 - Journal of Global Ethics 6 (2):141-151.
    In this paper, I intend to appropriate the explanatory power of some of Habermas' recent ideas (such as complementary learning processes, modernization of faith, tolerance, and non-violence) for the purpose of examining the current political situation in Iran. I would like to argue that the recent history of Iran has offered an occasion for a development away from a dogmatic religious consciousness and toward a more tolerant one. I submit that these opposing modes of thought are, respectively, represented by the (...)
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  47.  15
    Paul's Non‐Violent Gospel: The Theological Politics of Peace in Paul's Life and Letters. By Jeremy Gabrielson. Pp. xiii, 204, James Clarke, Cambridge, 2014, £16.50. [REVIEW]Geoffrey Turner - 2016 - Heythrop Journal 57 (4):717-717.
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  48.  3
    Science of speech.Ambalal Muljibhai Patel - 2016 - Ahmadabad, Gujarat, India: Mr. Ajit C. Patel, Dada Bhagwan Aradhana Trust. Edited by Niruben Amin.
    Those seeking to lead a spiritual life may naturally become inspired to live in peace and non violence. To learn spiritual practices and develop the values, one may turn to spiritual teachers or religion. In the book "Science Of Speech," Gnani Purush Dada Bhagwan offers understanding about non violent communication, especially while resolving conflict and dealing with difficult people.
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  49.  11
    Regimes of Violence and the Trias Violentiae.Willem Schinkel - 2013 - European Journal of Social Theory 16 (3):310-325.
    In common-sense usage, violence is usually conceptualized as intentional physical harm. This makes violence identifiable, locatable, and it facilitates the governing of those identified as committing infractions upon the non-violent community. In this article it is illustrated how this conception of violence legitimates the state by blocking the state’s own foundational violence from critical scrutiny. It argues that the liberal state rests on the differentiation between active and reactive violence, whereby the latter is seen as the legitimate violence of (...)
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  50.  21
    The Climate Emergency: Are the Doctors who take Non-violent Direct Action to Raise Public Awareness Radical Activists, Rightminded Professionals, or Reluctant Whistleblowers?Terry Kemple - 2020 - The New Bioethics 26 (2):111-124.
    When doctors become aware of a threat to public health, they have a professional duty to try to mitigate the threat. Climate change is a recognized major threat to planetary and public health that...
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