BackgroundMedical disputes, medical disturbances, verbal and physical violence against physicians, and burnout have reached epidemic levels. They may negatively impact both physicians and the healthcare system. The experience of medical disputes, medical disturbances, verbal, and physical violence, and burnout and the correlates in physicians working in public hospitals in China needed to be investigated.MethodsA nationwide cross-sectional survey study was conducted between 18 and 31 March 2019. An anonymous online questionnaire was administered. The questionnaire included the 22-item Maslach Burnout (...) Inventory-Human Services Survey. We also collected data on demographic and job-related factors, as well as physicians’ experiences of medical disputes, medical disturbances, verbal and physical violence from patients and the patients’ family members.FindingsIn total, 22,213 physicians from 144 tertiary public hospitals in all of China’s 31 provinces completed the survey. The overall burnout rate among the surveyed physicians was 31.28%. Moreover, 33.48% of physicians experienced disputes, 20.86% experienced disturbances, 48.52% experienced verbal violence, and 5.84% experienced physical violence in the past 12 months. Factors found to be significantly associated with burnout included younger age, being divorced or widowed, having a lower educational background, working in internal medicine departments, longer working hours per day, working in general hospitals, being in East China, as well as having experienced disputes, disturbances, and physical and verbal violence.InterpretationClose to a third of the Chinese doctors working in the tertiary hospitals reportedly experienced burnout, and the problem is related to the unsafe working environment caused by the worsening doctor-patient relationship. (shrink)

La pensée d'une violence intrinsèque au logos demeure largement marginale dans les sciences du langage. Ce livre, à vocation à la fois archéologique et prospective, réévalue le potentiel de cette violence du logos en faisant dialoguer spécialistes de philosophie, de sciences du texte et de littérature.

Background: Ethical studies in nursing are very important topics, and it is particularly crucial with vulnerable populations such as new graduated nurses. Neglecting ethical principles and violence toward graduates can lead to their occupational burnout, job dissatisfaction, and leaving the nursing profession. Objective: This study was designed with the aim of understanding the experience of Iranian experienced nurses’ use of lateral and horizontal violence against new graduated nurses. Research design: This qualitative study used a conventional content analysis approach; (...) it was conducted with 18 experienced nurses. Data were collected through unstructured and semi-structured interviews of various general hospital departments in northwest of Iran and analyzed using methods as described by Graneheim and Lundman. Ethical considerations: This study was approved by the Regional Committee of Medical Research Ethics. The ethical principles of voluntary participation, anonymity, and confidentiality were considered. Findings: “Psychological violence,” “Verbal violence,” “Physical violence,” and “Source of violence” were four categories extracted through data analysis. Discussion: Violence behaviors are instances of workplace maltreatment that damage individual nurses, quality of care, and the ethical climate of the healthcare settings. The lateral and hierarchical violence in nursing were explained by oppressed group model. Conclusion: This study provided the context for identifying details of various types of workplace violence against new graduated nurses. It should be approached as a health system priority that requires specific multi-dimensional methods to manage consisting of identification, strategic planning, policymaking, prevention, education, and research. (shrink)

This research explores the nuanced realm of verbal violence, investigating its manifestations, consequences, and broader societal impact. Inspired by Albanian proverbs like “Words kill more than bullets” and “The tongue has no bones but can break them,” the study employs a multidimensional approach, integrating linguistic, sociological, and psychological perspectives. Analyzing various cultural definitions, the research unveils the complex nature of verbal violence, extending beyond simple exchanges to acts that seek to control, coerce, and inflict emotional pain. Emphasizing the (...) urgent need for awareness, understanding, and mitigation in today’s communication-centric world, the study navigates linguistic landscapes, revealing nuances reflective of the universal struggle to communicate without causing harm. Drawing on works by different authors, the research highlights verbal violence’s multifaceted nature, encompassing acts of force, contempt, and challenges to honesty. The paper concludes by underlining the hidden, yet potent wounds caused by verbal violence, advocating for collective efforts to foster communication promoting understanding, empathy, and positive change. (shrink)

BackgroundSchool violence and bullying are prevalent problems that affect health in general, especially through the development of emotional and behavioral problems, and can result in the deterioration of the academic performance of the student victim. The objective of this study was to determine the prevalence rates of aggressive behaviors according to types of school violence and bullying, sociodemographic characteristics, and variation by department, region, and time in the period between 2014 and 2018 in Peru.MethodsThe design was observational and (...) cross-sectional based on data from the Specialized System for Reporting Cases of School Violence (Sistema Especializado en Reporte de Casos sobre Violencia Escolar—SíseVe) in Peru, which covers a population of 23,641 students at the initial, primary, and secondary levels of Basic Regular Education [Educación Básica Regular (EBR)], for the 2014–2018 period. The prevalence rates of the different types of school violence and bullying, the sociodemographic characteristics, and the variation by department, region, and time in the period between 2014 and 2018 were estimated.ResultsPsychological violence/bullying occurred at higher prevalence rates (185.8 and 62.6 per 100,000 residents). Women from public institutions reported greater sexual violence, mostly by teachers (67.8%) than by other students (32.2%). The Selva region had the highest prevalence rate of sexual violence (10.1 per 100,000 residents). The departments of Tacna and Piura had the highest and lowest rates of psychological/verbal violence and bullying in 2018 (95.79 and 25.31 per 100,000 residents).ConclusionPsychological/verbal violence and bullying is highly prevalent among students; women report being victims of sexual violence by administrative personnel of public institutions. The Selva region had the highest rate of sexual violence, and Piura and Tacna had the highest and lowest rates of violence and psychological/verbal bullying. Based on these results, it is suggested to conduct evidence-based prevention programs in Peruvian schools to reduce these social problems. (shrink)

We propose that human self-domestication favored the emergence of a less aggressive phenotype in our species, more precisely phenotype prone to replace (reactive) physical aggression with verbal aggression. In turn, the (gradual) transition to verbal aggression and to more sophisticated forms of verbal behavior favored self-domestication, with the two processes engaged in a reinforcing feedback loop, considering that verbal behavior entails not only less violence and better survival, but also more opportunities to interact longer and socialize with more conspecifics, (...) ultimately enabling the emergence of more complex forms of language. Whereas in the case of self-domestication sexual selection has been proposed to work against physical aggression traits, in the case of verbal insult the selection has been proposed to work in favor of verbal aggression. The tension between these two seemingly opposing forces gets resolved/alleviated by a tendency to replace physical aggression with verbal aggression, and with verbal behavior more generally. This also helps solve the paradox of the Self Domestication Hypothesis regarding aggression, more precisely why aggression in humans has been reduced only when it comes to reactive aggression, but not when it comes to proactive aggression, the latter exhibiting an increase with the advent of modern language. We postulate that this feedback loop was particularly important during the time period before 50 kya, arguably between 200 kya and 50 kya, when humans were not fully modern, neither in terms of their skull/brain morphology and their behavior/culture, nor in terms of their self-domestication. The novelty of our approach lies (i) in giving an active role to early forms of language in interacting with self-domestication processes; (ii) in providing specific linguistic details and functions of this early stage of grammar (including insult and humor); (iii) in supplying neurobiological, ontogenetic, and clinical evidence of a link between (reactive) aggression and (reactive) verbal behavior; (iv) in identifying a variety of proxies of the earlier stages in evolution among cognitive disorders; and (v) in identifying specific points of contact and mutual reinforcement between these two processes (self-domestication and early language evolution), including reduction in physical aggression and stress/tension, as well as sexual selection. (shrink)

A cross-linguistic/cultural study of verbal metaphor compares responses to terrorism in the UK (N = 96) and to urban violence in Brazil (N = 11). Focus groups discussed how violence changes perceptions of risk, decisions of daily life, and attitudes to others. Metaphor vehicles were identified in transcribed data, then grouped together semantically; 15 vehicle groupings were used with similar frequencies, 16 groupings more in UK data, 14 more in Brazil data. Systematic and framing metaphors were found inside (...) vehicle groupings. A small set of frequent verbal metaphors work as predicted by conceptual metaphor theory. Other verbal metaphor vehicles work much more specifically, as posited by discourse dynamics theory, metaphorizing contextually distinct aspects of living with violence. Major differences were found in responses to violence: UK participants demonstrate feelings of powerlessness and lack of agency through metaphor vehicles relating to Games of Chance, the Concealed nature of terrorist activity, and Body Postures negatively evaluating response from the authorities; Brazilian participants use metaphor vehicles of Violence to emphasize how the threat of urban violence itself becomes a powerful social force that constrains daily activities. (shrink)

ABSTRACTThere is a wide consensus that violence in schools is something so morally wrong that it must not be tolerated. Therefore, the intolerance shown by a teacher towards students’ violent behaviour in school could be understood as a virtue and his moral obligation and legal duty. On the other hand, extreme toleration towards an evil such as violence becomes a vice, for example, when a teacher makes it possible for an innocent student to become a victim of other (...) students’ physical or verbal violence. It seems, therefore, that the idea of ‘zero tolerance’ policies is the right one, although the results of its application in practice have been many times problematic, inefficient and unjust. (shrink)

As a social issue, violence continues to manifest and remains a current topic of academic research. Scientific studies mostly focus on the individual and societal dimensions of violence; however, studies that address violence in the context of everyday life practices remain limited. This study argues that violence has a masculine character as a result of gender inequality and within the framework of the masculinity-power relationality. On the other hand, this study considers folk dances as a product (...) of social culture and views them as an effective form of non-verbal communication within society. The study is based on the claim that, in folk dances observed in formal or informal ceremonial events, which are part of everyday life and contain elements of violence, violence is legitimized as a spectacle. In this context, local folk dances from different regions of Turkey, performed exclusively by male dancers and portraying themes of heroism, victory, bravery, and courage, have been selected as examples. These include Trabzon Bıçak Horonu, Bursa Kılıç-Kalkan, Manisa Seğmen Sekmesi, Balıkesir Bengi, Erzurum Köroğlu Barı, Giresun Tüfekli Çandır Karşılaması, and Diyarbakır Şur-u Mertal. The violent content of these dances has been analyzed through the method of semiotic analysis. Weapons used in these dances, fast and rhythmic tunes, and rigid movements have been considered as indicators of violence. It has been concluded that these dances, admired and enthusiastically applauded, normalize violence. This study makes a significant contribution by addressing folk dances within the context of violence and aims to fill the gap in the literature in this field. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Collective Violence, Sacrifice, and Conflict Resolution in the Works of Paul Claudel Christopher G. Flood University ofSurrey, England Claudel's career as a writer spanned almost seventy years, from the 1880s to the 1950s. The publication of his collected works now runs to twenty-nine large volumes, excluding his correspondence and diaries, so a brief overview of any particular dimension of his writing must necessarily be reductive. On the other (...) hand, Claudel's work lends itself particularly well to discussion in terms of the relationship between violence, sacrifice and religion. In a valuable study published more than twenty years ago under the title, Claudel et l'usurpateur, Jacques Petit drew attention to the recurrence in Claudel's plays, and in many of his non- fictional writings, of a narrative structure hinging on acts of usurpation and counter-usurpation. There is a pattern of conflictual rivalry, domination and coercion, whereby acts of aggression are ultimately legitimized, or in some sense excused, in the light of a positive outcome, providential necessity and/or reconciliation between usurper and victim. Claudel's world is indeed "a world of violence," as Petit puts it (79, ch. title).1 It is also a world ofreligion: after his return to the Catholic Church in 1890, all of Claudel's major dramatic works intermesh the process of usurpation with themes deriving from his religious beliefs, and the same is true of many of his non-fictional writings. My aim is not to reinvent the wheel by going back over all of the terrain mapped out by Petit. Nor do I intend to rework Petit's empirical model wholesale in the light of René Girard's anthropological model of mimetic desire and sacrificial violence, although there are obvious areas of convergence between them. However, I shall draw implicitly on both, in order to Translations throughout this paper are my own. 160Christopher G. Flood argue that the notion of sacrifice, which is central to the resolution of rivalries in Claudel's major plays, is transformed into an idiosyncratic conception of international conflict resolution in various non-fictional writings which emerge from his forty years of experience in his parallel career as a profes sional diplomat.2 1 shall start with a schematic discussion of certain features of the plays. The first point relates to Claudel's assumptions concerning the mechanisms involved in the outbreak of individual or collective violence. It needs to be emphasized that in his plays the path towards violence is always opened by a withdrawal or weakening of temporal and/or spiritual authority. This allows the crystallization, and the direct expression, of latent rivalries which eventually lead to an explosion of aggression. The causes of the violence invariably center on the fact that one individual or group is in possession of an object which is coveted by another individual or group. The question of whether Claudel himself appears to recognize a mimetic element in this pattern of behavior would be too complex, and too fraught with imponderables, to discuss here, but there are some indications that he does so. Whatever the case, in the absence of authority, rivalry and jealousy engender verbal, and usually physical conflict, culminating in usurpation of the desired object. Thus, for example, in Tête d'or, the elderly Emperor of the unnamed kingdom has neither the authority nor the resolution to defend his kingdom against external invasion, or against the man who saves the kingdom only to usurp the throne and murder the Emperor himself.3 Similarly, in the second version of La Ville, neither Besme, the positivistic scientist and plutocrat who has created the godless City, nor his brother Lambert, the former politician, has the will to maintain or defend the society against the tensions emerging within it. Thus, the City dissolves first into immobility, then revolution. Or again, in the family drama of La Jeune Fille Violaine (second version), the obsessional rage andjealousy ofMara towards her elder sister, Violaine, explodes into coercion, slander, and horrific violence when their father absents himself from the farm for an indefinite period, leaving Violaine to marry Jacques Hury: the fact that Hury loves Violaine, but does not love Mara, makes the latter all the... (shrink)

This article explores witchcraft-related violence against elderly women in the AmaZizi chiefdom of kwaZangashe in Eastern Cape, South Africa. The potential causes that have promoted such violence form the central subject of the study. The study includes a research design that combines questionnaires, focus groups and follow-on interviews. The findings have revealed a prevalence of witchcraft beliefs in the region and have pointed to elderly women as the likely victims of witchcraft violence. This has resulted in AmaZizi’s (...) elderly women being socially isolated, verbally abused and at risk of physical violence and even murder. This study concludes with several interventions organised to combat future witchcraft-related violence and to support the elderly women in the chiefdom.Contribution: By giving voice to the lives and stories of a community of people rendered invisible in the wider public sphere, this article introduces accounts on witchcraft and healthcare that might otherwise have gone unarticulated. (shrink)

At first glance, hate speech and microaggressions seem to have little overlap beyond being communicated verbally or in written form. Hate speech seems clearly macro-aggressive: an intentional, obviously harmful act lacking the ambiguity (and plausible deniability) of microaggressions. If we look back at historical discussions of hate speech, however, many of these assumed differences turn out to be points of similarity. The harmfulness of hate speech only became widely acknowledged after a concerted effort by critical race theorists, feminists, and other (...) activists. Before the 1990s, slurs were widely considered socially acceptable behavior: mere jokes that weren’t intended to be harmful. Authors like Richard Delgado, Mari Matsuda, and Charles Lawrence pushed back against this dismissal. In this chapter, I show that their arguments for the serious harmfulness of hate speech prefigure and provide support for current debates about the serious harmfulness of microaggressions. Exploring resonances with the 1980s hate speech debate will allow us to explain why microaggressions fall below the cutoff for legal liability but remain apt targets for moral blame. (shrink)

This article explores imagination as a means of ethical re-orientation in the aftermath of atrocity. The discussion of the problem of evil is based on Hannah Arendt’s critique of Kant and her notion of ‘rootless’ rather than ‘radical’ evil. On this basis, the orienting potential of visual images is investi­gated with regard to images of violence in the media on the one hand, and, on the other, with regard to Michelangelo’s Creation of Adam. Then the role of verbal and (...) mental images of humanity or inhumanity is discussed with reference to the Holocaust survivor Jorge Semprun’s testimony in his book Literature or Life. Finally, the biblical motif of the human being created in the image of an invisible God, the imago Dei, comes into view as an exemplary image of humanity that appears in a framework of interpretation where the invisible is mediated with the help of verbal, visual and/or mental images. (shrink)

We aim to contribute to recent situational approaches to the study of interpersonal violence by elaborating the concept of trajectories. Trajectories are communicative processes in which antagonists act upon each other’s bodily and verbal actions to project a direction for the interaction to take, which is then (con) tested in the exchanges that follow. We use the notion of trajectories to gain insight in how participants turn an antagonistic situation into a violent encounter, which we contrast to interactionist and (...) micro-sociological understandings. Using ethnomethodological and conversation analytical tools, we detail the trajectories of three violent encounters, captured on phone camera recordings to answer the question how verbal and bodily exchanges project physical violence. Methodologically, our contribution shows how bodily actions can be studied in visual data. Our cases show how antagonists move the interaction toward violence by creating a metaconflict revolving around the conditions under which the interaction will become a physical confrontation; what we call the contested projection of violence. We conclude that the concept of trajectories offers a useful analytical tool to detail the shifts and turns of the interactive process—notably it’s bodily dimensions— that characterize antagonism and violence. Substantially, our analysis raises questions about conceptualizations of the emotional dynamics (notably the role of dominance) of violence, as proposed by earlier micro-sociological and interactionist work. We therefore suggest that future studies engage with these issues in more detail and in larger datasets. (shrink)

The paper looks into a participatory art project developed in two women’s refuges, one in Portugal and the other in England. Addressing liminality after surviving violence, the project constructs a portrait of survivors, utilising feminist pragmatist aesthetics to transfer representational agency to participants. Against a background where women who have experienced domestic violence have often been portrayed in simplistic representations of damaged beauty, the study sought to gain a deeper understanding by holding visual art workshops with participants (Portugal, (...) England) and analysing data from verbal testimonies (England). The paper contributes to a discussion of the practical issues negotiated when establishing a representational power balance between researchers and research participants. It does this by providing a critical discussion of three ethical problems emerging in relation to the project. The first concerns the dominant representation of survivors, the second the need for participants’ anonymity and the third the challenges of inequality in qualitative research. (shrink)

Referees are essential participants in the sport of football. They are responsible for enforcing the rules and achieving the necessary impartiality for the matches. Referees are often target of hostile reactions from fans, players, and coaches. However, few studies have focused on these experiences and the strategies they use to manage them. In order to fill this gap, a qualitative interview-based study was developed to explore the experiences of a group of football referees on aggression, violence, and coping. A (...) thematic analysis was developed combining inductive and deductive processes. Results indicated that the most frequent aggressions experienced were verbal abuse. Most of the aggressions from spectators were of a sexist nature. When aggressions were considered normal by referees, symbolic violence emerged. Racist aggressions were directed to the two Moroccan participants. Problem and emotional-focused coping strategies were identified. The two most common referee responses to coaches’ and players’ verbal abuse were penalties and send-off calls. Smiling and not considering insults as a personal matter were two emotional-focused coping strategies used toward spectator aggressions. Implications for the referees’ job and well-being as well as the quality of football competitions were highlighted to reduce aggressions and violence and to help referees to cope with hostile behaviors. (shrink)

While some scholars have addressed the common cultural tropes about trans people, the way media might sometimes legitimate violence against trans people, and even take part in forms of violence, has not been analysed. This is what this article sets out to do, through an examination of how a verbal and physical attack against black trans women, videotaped and uploaded on a platform for user-generated entertainment, was framed in a way which repeated the symbolic violence already at (...) play in the physical encounter. The article addresses the way this depiction of real violence, framed as entertainment, and coupled with identity invalidation both legitimizes physical violence and delegitimizes black trans feminine people as victims of violence. (shrink)

This work studies an artistic way of narrating an exile without having to resort to direct words such as violence or crime. Max Aub, a Spanish exile in Mexico, published his personal magazine Sala de Espera in Aztec lands. In the section called “Zarzuela,” he compiled a series of short stories entitled Crímenes, which later, for its edition in book format, he called Crímenes ejemplares. The short stories are a series of humorous confessions about various types of murders narrated (...) by the "murderers," so that they seem real testimonies. Throughout the three editions of this book, during Aub's lifetime, the author incorporated a series of "clues" in the paratexts with the aim of referring to the social phenomena of the time, especially those related to the situation with the Franco regime, the Cold War —historical context of the time of Aub's exile in Mexico— and the events that would take place in Mexico and Paris in 1968. For example, this last nod to the violent events of that summer of 68 is represented with a painting that evokes the French gang Bonnot, dedicated to bank robberies to destabilize the economy of the richest. This is an example of how the writer related the fiction of the crimes to real events, in such a way that a kind of dilution between the real and the imaginary arises. (shrink)

The growing influence of the visual media in contemporary society is quite alarming; hence, learning to explicate them is inevitable. This is a paradigm shift from verbal argumentation to visual argumentation. The aim of this article is to contribute to the understanding of visual analysis and visual literacy, a part of discourse analysis. Visuals employ a number of rhetorical devices; however, understanding the effectiveness of these devices is still a challenge. Adopting Visual Argumentation Theory, the article analyzes argumentation in cartoons (...) on the post-election violence that rocked Kenya in 2007/2008. From the analyses, it is concluded that visuals can argue as simply and forcefully as their verbal counterparts. The blending of caricature and portraiture makes them even more explicit as portraiture denotes the characters so that we can recognize who they are; caricature ridicules them, analogy attributes actions to them in a satirical or sarcastic way, and cultural memory is needed to access the reference to the analogies. Visuals are designed to make the reader think not only about the event or the people being portrayed but also about the message being communicated. This means visuals have the ability to stretch the truth beyond caricature or mere amusement. (shrink)

Several studies have examined victim blaming in rape scenarios. However, there is limited research on the analysis of the perception of blame when two or more perpetrators are involved. The present article explores the perception of blame in cases involving rape based on the level of resistance shown by the victim and the presence of one or more perpetrators. A study was carried out involving 351 university students who responded to a survey after reading a hypothetical assault scenario. Six situations (...) were established where the victim showed either low or high resistance, depending on whether the resistance was verbal or physical and verbal, and in the presence of one or two male perpetrators. It is expected that perpetrators are more culpable when acting in groups and that less resistance from the victim leads to greater attribution of blame. The results confirm that more blame is attributed to the perpetrators when they act in groups than when they act alone. Likewise, women consider the victim generally exerts greater resistance and this variable influences the attribution of greater blame. (shrink)

L’hypothèse développée dans cet article repose sur l’idée que les échanges électroniques sont davantage propices à la tension verbale en raison du contexte lui-même (interaction verbale asynchrone), dans la mesure où certains éléments (linguistiques et discursifs) se trouvent exacerbés du fait de l’absence d’autres éléments (prosodiques et mimogestuels) que permettent les communications en face à face. Nous étudions à partir de ce postulat en quoi et comment les échanges de courriels destinés à plusieurs personnes en contexte institutionnel favorisent la cristallisation (...) de la tension verbale et quels peuvent être ses impacts sur le devenir de l’interaction verbale asynchrone. Ce travail fait suite à un précédent (Fracchiolla et Romain, à paraître) portant sur le même corpus et à partir duquel nous avons développé l’idée d’un continuum allant de la politesse à l’impolitesse linguistique, en examinant spécifiquement les différentes formes observées. Le présent travail vise à rendre compte plus spécifiquement de la plus ou moins grande corrélation entre principe de (non) coopération et (non) cristallisation de la tension verbale. Notre corpus est constitué de courriels de type CC échangés entre universitaires. Il est étudié sous l’angle de l’analyse linguistique de la violence verbale (Auger et al., 2008 ; Fracchiolla et al. 2013), en tant que montée en tension contextualisée, advenant à travers différentes étapes. (shrink)

Comme ses voisins, la Chine connaît depuis une quinzaine d'années une forte croissance des TIC. En même temps qu'elles ont favorisé la circulation de l'information et la liberté d'expression, elles ont contribué aux troubles de la personnalité chez les internautes chinois. On peut diviser ces derniers en introvertis et extravertis, correspondant éventuellement à la théorie lacanienne du stade du miroir. Dans un contexte où la tradition du collectivisme domine, les raisons de ce désordre sont analysées. Sans esprit de responsabilité ni (...) respect, les blogs sont remplis d'actes exhibitionnistes et de violence verbale, dépassant largement les limites habituelles des droits individuels. Le Web chinois est-il devenu le paradis de l'expression libre ou le cimetière de la démocratie?Like its neighbors, China has over the past fifteen years a strong ICT growth. At the same time they promoted the flow of information and freedom of expression, they have contributed to personality disorders among Chinese netizens. We can divide these into introverts and outgoing, corresponding possibly to the Lacanian theory of the mirror stage. In a context where the dominant tradition of collectivism, the reasons for this disorder are discussed. No sense of responsibility or respect, blogs are filled with exhibitionists and acts of verbal violence, far exceeding the usual limits of individual rights. The Web is China become a haven of free expression or the graveyard of democracy? (shrink)

In a day in which there are different religious system vying for acceptance and probably even dominance, it is high time to identify a peaceful model for inter-religious understanding and communication. St. Paul had several interactions with the Jewish leaders, monarchs and government officials on religious topics and issues in between A.D. 60 to A.D 62 at Caesarea. His interaction with King Agrippa II and Governor Festus can be used as a paradigm for contemporary inter-religious understanding and communication. Even though (...) Paul’s life was hanging on a balance as a prisoner about to be transported to Rome, he did not resort to violence, verbal abuse or rain down curses, when his religious claims were questioned. Instead, he argued as a seasoned philosopher, prayed as a pious saint and appealed as a prisoner in chains with humility for the ‘veracity and the reasonability’ of his truth claim. The article will interact with few philosophical themes that surface during this discourse and dialogue and also attempt to trace St Paul’s use of rhetoric in his discourse. The title of this article is ‘St. Paul’s discourse and dialogue with King Agrippa and Governor Festus as a model for contemporary inter-religious understanding and communication’. The primary source for this article is the book of Acts in the New Testament and the secondary source would be dictionaries and books. (shrink)

The purpose of this article is to describe the process through one person or individuals from a particular group applies violence –psychological or physical– to another person in a small dosage with the intention of unbalancing and making him to be uncertain about his owns thoughts and affections. By this way such person destroys, denies and erases the another ones identity. This behaviour has as objec- tive to get that the victim can not to think or understand in order (...) to avoid the conflict, keeping her/him at the disposal of the aggressor and transferring to her/him the aggressor ideas. This process intends that the victim becomes morally perverted, as well as to get a perfect crime through a slowly destruction. The victim is eliminated by suicide induction or physical violence. We call to this behaviour “moral harassment” and we define it as each abuse behaviour –verbal or non verbal– that attends by its frequency and repetition against the dignity or psychological or physical integrity of one person. (shrink)

Cet article analyse des séquences de débat polémique tiré d’un talk-show télévisé et fortement conflictuelles. A partir de la notion d’interpellation, et en combinant des éléments provenant de la théorie de l’énonciation et la linguistique interactionnelle, l’article montrera que le dispositif interpellatif mis en place conduit inévitablement au « clash ». En effet l’interpellativité qui est au cœur du dispositif est en prise directe avec le fait que les participants ont recours à des modes d’adresse qui accentuent la virulence des (...) échanges, interrompant leur interlocuteur et allant même jusqu’à l’insulter. La raison d’être de ce dispositif relève d’une volonté non pas d’informer mais de divertir le public en lui livrant le spectacle d’un affrontement et en faisant davantage appel à ses émotions qu’à sa raison. (shrink)

Violence against women is a global stigma. At least two conditionsstirred the global community: Malala Yousafzai who took a bullet in 2012 andwho advocate girl’s education to date, and the 2014 reported kidnap of 300Nigerian girls by Boko Haram. There are oppressive stereotypes of women.Violence can come in different forms. These can come as verbal abuse, intimatepartners violence, non-intimate partner violence, trafficking, forced prostitution,exploitation of labor, debt bondage, physical and sexual violence, sex selectiveabortion, female infanticide (...) and femicide, deliberate neglect and girl’s education,rape in war, dowry murder, pornography, dating violence, female genitalmutilation/circumcision, and acid attack. With the aid of Hermeneutics, therich allusions and strong Feminist voices that exhume the elements of VAW areinherent characteristics of the Cebuano-Visayan Feminist poetry. The poemsconvince women to reclaim femininity, regain self-worth, challenge patriarchy,defy social prescriptions and conventions for women’s behavior. The four selectedCebuano-Visayan poetry with sound Feminist voices are support systems forwomen. Further studies on VAW in Cebuano-Visayan poetry are recommended. Keywords: Hermeneutics, poetry, Violence Against Women , descriptive research,Cebuano-Visayan language, Philippines. (shrink)

Feminized AIs designed for in-home verbal assistance are often subjected to gendered verbal abuse by their users. I survey a variety of features contributing to this phenomenon—from financial incentives for businesses to build products likely to provoke gendered abuse, to the impact of such behavior on household members—and identify a potential worry for attempts to criticize the phenomenon; while critics may be tempted to argue that engaging in gendered abuse of AI increases the chances that one will direct this abuse (...) toward human beings, the recent history of attempts to connect video game violence to real-world aggression suggests that things may not be so simple. I turn to Confucian discussions of the role of ritualized social interactions both to better understand the roots of the problem and to investigate potential strategies for improvement, given a complex interplay between designers and device users. I argue that designers must grapple with the entrenched sexism in our society, at the expense of “smooth” and “seamless” user interfaces, in order to intentionally disrupt entrenched but harmful patterns of interaction, but that doing so is both consistent with and recommended by Confucian accounts of social rituals. (shrink)

In parts one and two of this three-part series, I developed a framework for ahimsic (nonviolent) communication (AC) as an alternative to the standard communicative norm of civility. The framework presented for AC offers various categories of resistance to violence, including nonviolent forms of negotiation, compromise, protest, verbal force, verbal distraction, argumentation, and communicative satyagraha (Gandhian nonviolence applied to communication). I also provided a range of real-life examples of successful AC resistance, including the stories of Derek Black, Daryl Davis, (...) James Lawson, and Antoinette Tuff. These examples demonstrate that AC “works” even against neo-Nazis, KKK grand wizards, angry punch-throwing bikers, and active school shooters. In this third and final installment, I will explain why AC works—better than any form of violent communication (VC). My main claim is that AC derives strategic power from its moral power. As various components of my argument are drawn from the nonviolence tradition more generally, what follows will double as a primer on the morality of nonviolence. However, we will also see significant differences in how we must adapt nonviolent strategy and morality to the case of communication. (shrink)

This paper aims to analyze two argumentation methods that can be used when engaged in arguments with people whose opinions are radically opposed and which tend to take place amidst heightened emotions, or in which one of the interlocutors is very likely to, as in the case of an argument with a religious or political fanatic, resort to verbal or physical violence. The first method, proposed by Philippe Breton, is based on a protocol that includes three actions: distancing, active (...) listening and reasoning. The second method, proposed by Hubert Schleichert, entails what he calls “subversive reasoning”. (shrink)

The legal environment -- Regulation of nursing practice -- Nurses in legal actions -- Standards of care -- Defenses to negligence or malpractice -- Prevention of malpractice -- Nurses as witnesses -- Professional liability insurance -- Accepting or refusing an assignment/patient abandonment -- Delegation to unlicensed assistive personnel -- Patients' rights and responsibilities -- Confidential communication -- Competency and guardianship -- Informed consent -- Refusal of treatment -- Pain control -- Patient teaching and health counseling -- Medication administration -- Clients (...) with AIDS and HIV testing -- Abusive situations -- Reproductive services -- Restraints -- Emergency psychiatric admissions -- Organ and tissue donation and transplantation -- Discharge against medical advice -- The medical record and documentation standards -- Electronic health information and communications -- Interdependent nursing functions: verbal orders and telenursing -- Event reporting and compliance -- Quality and safety in nursing practice -- Forensic issues -- Employer and employee rights -- Contracts -- Corporate liability -- Employment contracts and unionization -- Employment status liability -- Staffing issues and floating -- Americans with Disabilities Act -- Employees with AIDS/HIV infection and exposure to bloodborne pathogens -- Impaired nurses -- Sexual harassment in the workplace -- Violence in the workplace -- Intentional torts -- Environmental health and safety -- Ethical decision making -- Professional boundaries and patient relationships -- Moral courage and patient advocacy -- Social media and online professionalism -- Reporting illegal, unethical, or unsafe conduct -- Maternal versus fetal rights -- Futility of care -- Advance directives and end-of-life decisions -- Assisted suicide. (shrink)

Experiences of “hearing voices” nowadays usually count as verbal hallucinations and they indicate serious mental illness. Some are first rank symptoms of schizophrenia, and the mass media, at least in Britain, tend to present them as antecedents of impulsive violence. They are, however, also found in other psychiatric conditions and epidemiological surveys reveal that even individuals with no need of psychiatric help can hear voices, sometimes following bereavement or abuse, but sometimes for no discernible reason. So do these experiences (...) necessarily mean insanity and violence, and must they be thought of as pathogenic hallucinations; or are there other ways to understand them and live with them, and with what consequences? One way to make our thinking more flexible is to turn to history. We find that hearing voices was always an enigmatic experience, and the people who had it were rare. The gallery of voice hearers is, though, distinguished and it includes Galilei, Bunyan and St Teresa. Socrates heard a daemon who guided his actions, but in his time this did not signify madness, nor was it described as a hallucination. Yet in 19th century French psychological medicine the daemon became a hallucination and Socrates was retrospectively diagnosed as mentally ill. This paper examines the controversies which surrounded the experience at different points in history as well as the practice of retrospective psychiatry. The conclusion reached on the basis of the historical materials is that the experience and the ontological status it is ascribed are not trans-cultural or trans-historic but situated both in history and in the contemporary conflicts. (shrink)

Psychology related to areas such as gender, language, education and violence has provided scientific knowledge that is contributing to reducing coercive social relationships and to expanding freedom in sexual-affective relationships. Nonetheless, today there are new challenges that require additional developments. In the area of consent, professionals from the fields of law, gender, education and others, are in need of evidence about conditions in human communication that produce consent differentiating them from conditions that coerce. Up to now, consent has been (...) focused on verbal language, for example, “no means no” or “anything less than yes is no”. Despite the fact that focusing consent on verbal language is a very important part of the problem, and has meant a huge advance, it does not solve most of the issues currently raised, like the famous case of “La Manada” in Spain. This article presents the most recent results of a new line of research, which places the problem and the solution in communicative acts, and not only in speech acts. Even though there might be a “yes” in a sexual-affective relationship, there might be no consent, and it is indeed a coercive relationship if that “yes” has been pronounced in a relationship determined by institutional power or by interactive power. Institutional power may occur if who made the proposal for the relationship is a person in charge of the process of selecting personnel in a company and one of the candidates is the person who received the proposal. Interactive power may occur if who makes the proposal is situated in an equal or inferior position for instance in the company to the person receiving it, but the former threatens to make sextortion to the latter. The potential social impact of this research has been already shown in the cases analyzed for this study. (shrink)

The hypothesis that father absence during childhood, as well as other forms of childhood psychosocial stress, might influence the timing of sexual maturity and adult reproductive behaviors has been the focus of considerable research. However, the majority of studies that have examined this prediction have used samples of women of European descent living in industrialized, low-fertility nations. This paper tests the father-absence hypothesis using the Cape Area Panel Study (CAPS), which samples young adults in Cape Town, South Africa. The sample (...) contains multiple racial groups (blacks, coloureds [mixed race], and whites) and includes both males and females. Dependent variables include age at menarche, age at first sexual intercourse, and age at first pregnancy. Childhood stress is measured by father absence by age six (either never lived with father or lived with father some but not all years) and an index of childhood exposure to violence (measuring threatened or actual verbal or physical abuse). The hypothesis received no support for effect on age at menarche but was supported for age at first sex and first pregnancy. The model showed stronger support for coloureds and whites than blacks and had no predictive power at all for black males. (shrink)

TABLE OF CONTENTS -/- * Inhalt * Verletzende Worte. Eine Einleitung * Sprache als Gewalt oder: Warum verletzen Worte? * Bedingungen für den Erfolg von Degradierungszeremonien * Gesichtsbedrohende Akte * Die Dialektik von Herausforderung und Erwiderung der Herausforderung * Sprechakte und unsprechbare Akte * Diskriminierende Sprechakte. Ein funktionaler Ansatz * Symbolische Verletzbarkeit und sprachliche Gewalt * Über die Körperkraft von Sprache * Die geraubte Stimme * Nach dem angeblichen Ende der ›Sprachvergessenheit‹: Vorläufige Fragen zur Unvermeidlichkeit der * Verletzung Anderer in (...) und mit Worten * Verletzende Anerkennung. Über das Verhältnis von Anerkennung, Subjektkonstitution und ›sozialer Gewalt‹ * Zur Praxis verbaler Gewalt unter Schülerinnen und Schülern * Sprachliche Strategien verbaler Ablehnung in öffentlichen Diskussionsforen im Internet * Zur Sprache der Sprachlosen. Ebenen der Gewalt in der diskursiven Produktion von Behinderung * Words like violence. Konstellationen des Unvernehmens * Die Autorinnen und Autoren * Nachweise. (shrink)

Digital peddling of fake news is influential to persuasive political participation, with veritable social media platforms. Social media, with their instantaneous and widespread usage, have been exploited by ‘anonymous’ political influencers who fabricate and inundate internet community with unverified and false information. Using van Leeuwen’s Discourse Legitimation approach and insights from Discourse Analysis, this study analyses 120 purposively sampled fake news posts on Whatsapp, Facebook and Twitter, shared during the 2019 general elections in Nigeria. WhatsApp allows for the easy and (...) fast sharing of fake news as it pulled the largest occurrence of legitimation strategies, followed by Facebook. Authorisation is the highest occurring legitimation strategy at 46.6% frequency; this is followed by Moralisation which has 27% and Rationalisation at 26.4%; while Mythopoesis did not feature at all in the sampled data, leaving it at 0%. In particular, expert and role model authority are most often deployed to validate fake news such as the demise and cloning of President Buhari, ruling party’s plan to rig and destabilise the 2019 election, massive corruption in the current administration and imminent ethnic violence. The study argues that these strategies are viable persuasive tools owing to their use of discourse markers like make-believe images, emotive language, appeal to emotions, rational conclusions, hateful comments, verbal indictment and coercive verbs. (shrink)

This article explores the relationship between Roman school texts and the socialization of the student into an elite man. I argue that composition and declamation communicated social values; in fact, the rhetorical education of the late republic and the empire was a process of socialization that produced a definite subjectivity in its elite participants. I treat two genres of Roman school texts: the expansions on a set theme known as declamation and the bilingual, Greek and Latin, writing exercises known as (...) the colloquia amid the collections of hermeneumata. This article is more broadly concerned with the attitudes toward language use that are learned along with specific literacy skills. Habits of reading and writing and speaking are learned in scenes and contexts that contribute to concepts of the self and more widely of gender and social roles. The encounters and verbal interactions recurrently plot a deviation from violence or a return to civil and familial order through the proper verbal display of the elite speaker. The student speaker's assumption of roles, his training in fictio personae, is a strong training in memory and imagination-pretending to be someone else, pretending to talk like someone else, or pretending to talk on behalf of someone else. That someone else is most important as the schoolboy becomes the voice of or for prostitutes, the raped, slaves, freedmen, women. His was not a neutral ventriloquism in the styles of Latin but a training in the master's mode toward the ready conviction that the speaker can and must speak for others, his subordinates. Roman rhetorical education was a process of persona building, shaping the schoolboy in his future role while excluding others from the very right to become speaking subjects. (shrink)

This article examines precontextualization: the rhetorical act of previewing and contextualizing a future discursive event. I examine how an NBC News broadcast selected verbal–visual representations of the past in order to enact a context for an upcoming discourse moment: Colin Powell’s 2003 United Nations address. The article draws on appraisal analysis, multimodal video analysis and scholarship on the rhetoric of futurity. I show that the NBC journalists who precontextualized Powell’s address on the night before its delivery presented viewers with a (...) supportive context for understanding Powell’s argument. By representing Saddam Hussein as deceptive and even deserving of future violence, the journalists essentially pre-confirmed arguments that Powell employed the next day. More importantly, because the news representations were presented as factual, they allowed viewers little space to consider alternative viewpoints – and little reason to question or resist the seemingly inexorable push for war. (shrink)

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 meaning and knowledge is restricted; access to the law and its structure-inducing prohibitions is restricted. The result is that we foster vulnerable personalities who confuse fiction and reality, and who do not hesitate to turn their violence into acts of hostility directed toward themselves, other people, and society. A further consequence has been a certain violent non-differentiation that has tended in turn to produce a violent re-differentiation ofsociety. There is a nostalgia everywhere today for a return to discipline, to the rule oflaw, etc. One hears talk of the "sanctuary of the classroom" or again of the necessity of preserving a "symbolic cloister." We are not able, purely and simply, to feel remorse for having maintained the rule ofa violent symbolic order. One might ask in what the symbolic consists. How is it connected to teaching and education? Is there not a fundamental violence in the symbolic? Does there exist a less violent symbolic, or even a non-violent one? How might one define it and put it to work in teaching and education? Girardian theory can help us to reinterpret various contributions from a number of authors in the human sciences (Benveniste, Lacan, etc.) and from the personalist philosophy of language. I would like to propose the hypothesis that there are two stages ofthe symbolic: first, a violent symbolic accord and, second, a non-violent threshold within the symbolic, which alone can serve as an appropriate model for teaching and education. 56Marie-Louise Martinez I. The symbolic and its powers. We are not using symbolic in its specific sense as metaphorical or figurative language as it occurs in myth and poetry but in a more general sense, i.e., to refer to the totality ofthe sign and code systems employed by human beings, as that which allows for the production and deployment of significations within society. Stemming from the Greek symbolein (to throw or put together, to assemble), the symbolic is that type or order of signs that assembles. Much more than the pure language of linguistics, the symbolic is the totality ofverbal, non-verbal, and para-verbal conventions, of systems ofexchange, and ofrites. It also comprises the regulated use ofbodies and ofnature. Our definition ofthe symbolic is not idealist: more than simply the expression of ideas, it is also interaction and action, on oneself, on others, and the world. It includes technical and bodily activities to the degree that these have been codified. In this sense, the symbolic (in agreement with philosophers as diverse as Cassirer or Clifford Geertz) can be said to embrace the totality of what is called culture. But ifthe symbol throws orputs together, it is necessary to discuss what and why and how it does so. The modern science ofsigns (semiology) has shown that the sign or symbol serves to place in relation. Relying on the contemporary semiology that stems from the American philosopher Pierce, and also on the work of Francis Jacques in France, we can say that this relation, far from being a simple binary one (sign/referent or sign/signifier) is a complex relation which aligns signs with the objects to which they refer, but also with the people deploying those signs. This latter signifying relation, which is intersubjective and social, was invisible in Saussurean semiology. In itself, the symbolic is the product of a complex relation which links people among themselves and the things referred to by the agency of signs. In other words, the basis of the signifying relationship is not the dyad subject/object (relation to objects) but a triadic relation, subject/ subject/object (intersubjective and objectai). This triangular relationship, which traverses the intersubjective and the objectai, is a relationship of convention, underlined in antiquity by Plato in the Cratylus (for Hermogenes, a word... (shrink)

Previous research analyzing masculinity and domestic violence has focused on men’s accounts of the violence they have committed; relatively little research has focused on men’s accounts of victimization. This article critically examines how men negotiate the competing discourses of victimization, hegemonic masculinity, and stereotypes about domestic violence when filing for a domestic violence protection order against a woman partner. Three themes related to gender and victimization emerged from the men’s narratives. First, the men’s descriptions of the (...) violence they had experienced focused on their power and control over their intimate partner. Second, the men described their active resistance to the abuse but were careful to note that their actions were not “abusive” and that they were not the “abusers.” Finally, although most of the men described both verbal and physical abuse, most did not express a fear of their partner. I discuss the results of this analysis in the context of the recent increase in men claiming victimization in a number of realms. (shrink)

Maurice Merleau-Ponty and Y. Michael Barilan have described the conflictual aspects of human communication. Humans communicate through verbal language, body-language, and stereotypes. These 3 types of communication can be in harmony or conflict.Verbal and corporal communication are well known. During the past decade, I have examined the field of phatic communication. Phatic communication consists of laughing, crying, yawning, sighing, gasping, sneezing and hiccupping, actions that date back over 500 million years to the Reptilia class of the animal kingdom. During the (...) last million years, these biosemiotic actions have acquired psychological meanings in humans as a result of neocortex connections.The simultaneous presence of threatening verbal signs with empathic stereotype signs, such as violence with laughter or aggression with a smile, requires a rational / emotional effort to decide within milliseconds if the message is a threat or joke. (shrink)

Dans les groupes de parole avec les adolescents, les échanges portent sur les représentations de l’autre sexe. La prise de conscience qui en résulte amène à mesurer l’écart entre ce que l’on perçoit de l’autre, ce qu’on en imagine et la réalité. L’élaboration verbale ouvre sur la rencontre et l’échange, confrontant représentations et réalité. S’appuyant sur l’activité de représentation (P. Aulagnier) et les poèmes des adolescents où inquiétude et peur de l’autre se donnent à entendre comme avatars du désir, l’auteur (...) se demande comment intégrer en soi l’autre et son altérité. Il propose l’hypothèse qu’un des effets de la prise de conscience et de l’élaboration des représentations de l’autre sexe à l’adolescence est de prévenir les violences actualisées au sein du couple et de la famille. De là résulte la responsabilité de s’assumer comme sujet de son désir. (shrink)

"Marin's admiration (in both seventeenth-century senses) for the word made flesh, and hence the word made power, is what makes this book both fascinating and disturbing." -- Times Literary Supplement A wicked queen orders the palace cook to kill her grandchildren and serve them up for dinner -- "in a sauce Robert." But as any good cook knows, this sauce is properly served with game, not domestic animals. Does the ogress transgress? Perhaps, but the cook breaks the rules as well. (...) Deceiving his mistress, he rescues the children and instead serves goat and lamb. In this provocative volume, Louis Marin treats a subject to which some of the most exciting literary criticism has been devoted: the body as represented in text and image. From fairy tales to biblical narrative, from the divine body in the eucharist to the body of Louis XIV as described in his physicians' journals, Marin focuses on the peculiar relationship between verbal and oral functions--speaking and eating, boasting and gluttony, lying and cannibalism. Drawing on the methodologies of semiology, philosophy of language, and literary and art criticism, Marin explores works by Rabelais, La Fontaine, Perrault, and the Logic of Port-Royal. Throughout, he is concerned with the conceptualization of desire and pleasure, justice and force, natural violence and political power -- and questions their ideological as well as their symbolic bases. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Winnicott’s “Fear of Breakdown” : On and Beyond TraumaMax Hernandez (bio)y no hallé cosa en que posar los ojos / que no fuese recuerdo de la muerte[I could find no thing on which to rest my eyes / which was not a reminder of death]—Francisco de Quevedo, “Sonetos”The ubiquitous occurrence of violent events and the growing realization that the inscription of this violence in the psyches of those (...) exposed to these events remains to be known have helped to make trauma an emblematic issue at the end of a century saturated with unprecedented wounding events [see Caruth, Unclaimed Experience].1 Trauma’s enigmatic immediacy thrusts itself upon any attempt to encompass it within a theory. It is as though no one approximates (even the study of) trauma with impunity: complex affects are stirred. A precipitous interplay of cognitive and affective dispositions, a heightened tension between the intense identifications elicited and the need experienced for some protective distance from the pain evoked undermine the stability of the boundaries between witnessing and telling, event and historical narration, narrative and reading. Hence the ambivalent appeal of the notion of trauma for the historian as well as for the cultural and literary theorist.The most cursory description of trauma reflects the complex temporal structure that punctuates the psyche’s relation to the traumatic event. The asymmetrical relation between experience and memory and the gross disparity between their affective and cognitive components are evident at once. Trauma has been characterized by virtue of the disjunctions it manifests. Its very formulation bears the mark of a construction emerging as the narrative of a belated experience.2 In recent publications on trauma, the references to the works of Freud, Janet, Kardiner, Lacan, and Laplanche take pride of place. Also noticeable is the emphasis placed on certain psychoanalytic notions: deferred action, death instinct, repetition compulsion, the real.Along with the explorations of trauma by psychoanalysts, historians, and literary theorists and the ethical issues they bring to the fore, the research of neurobiologists and cognitive scientists has raised a number of epistemological issues. A new wave of radical questioning of psychoanalysis comparable to that of the beginnings of this century shows its force today. The notions of repression and the repressed are considered logical impossibilities; the operations of the unconscious are deemed entirely inexplicable; and [End Page 134] defense mechanisms are considered to be mere verbal paradoxes. In what appears to be a species of defensive tactics, a supposedly neurophysiological rephrasing of psychoanalysis is taking place in some quarters, seemingly oblivious to the possibility of profoundly altering the very cohesion of this theory through the process of revision.Otto Fenichel in the thirties and Masud Khan in the sixties have provided us with succinct yet comprehensive overviews of the manner in which, since the very beginnings of psychoanalysis, every phase of theory making has influenced and reciprocally been influenced by the current concept of trauma and its clinical evaluation. It could be said that psychoanalytic theories are themselves organized around some sort of trauma. This is clearly the case in Freud’s theorizing. After his initial theory where the interrelated aspects of trauma, repression, and symptom formation became problematic, he arrived at the conclusion that castration constituted what might be termed a nuclear structuring trauma. An analogous theoretical point is implied in the Lacanian notion of the splitting of the subject. A normative trauma defines the limits of these theories and establishes a fixed relation between historical structural events. One has to shift perspectives in reading the works of those analysts concerned particularly with object relations. For example, Melanie Klein’s clinical researches on early childhood led her to postulate that the traumatic pathogenic situation par excellence is the overriding triumph of the death instinct. Winnicott understood this situation as entailing the annihilation of the core self by intrusion, while defining the traumatic impingement as the failure of the holding environment.It is relevant to comment on these different perspectives, as they afford the psychoanalytic clinician the possibility of differentiating between structuring (sexual) trauma and narcissistic trauma. When the sexual seduction trauma theory was displaced by the theory that privileged psychic reality, the Oedipus complex became... (shrink)

This article explores aspects of the textual relationship between women and early modern London by examining three verbal ‘snapshots’ of the city in works either written by women or focusing on women in their urban environment. The first text, Isabella Whitney's ‘Wyll and Testament’ (1573), addresses London from a rural perspective, treating the city as a fickle male to whom she wants to hand back all his treasures. The poem constructs a vivid and ironic social topography, giving a glimpse of (...) the roles of men and women in the Tudor city. The second text is by Mary Carleton, the roguish Restoration figure who defended her apparently ‘counterfeit’ life in the prose of The Case of Madam Mary Carleton (1663). Carleton's London is a place of unwanted seduction and sexual intimidation, highlighting a gendered moral geography even while the memoir itself titillates the reader with the account of her bizarre experiences. Finally, in a coda to the discussions of Whitney and Carleton, early eighteenth-century London is viewed through Jonathan Swift's satirical mock-pastorals of squalid urban life, in which female identity, like the city itself, is a site of violence, disgust and deception. Together, these textual representations of women and early modern London indicate the complex interactions of gender, literature and the early modern city. The analysis of the texts also suggests the significance of the ironic voice as a quintessentially urban literary mode, the prevalence of the idea of woman as a commodified topographical site, and the function of metaphors of courtship or marriage as indicators of the paradoxical attractions of the city. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:IS EVERY HUMAN BEING A PERSON?* ROBERT SPAEMANN Ludwig-Maximilians-Universitat Munich, Germany I. DEFINING THE QUESTION THE PAPAL encyclical, Evangelium vitae (EV), declares solemnly that "... the direct and voluntary killing of an innocent human being is always gravely immoral" (EV 57). This unconditional ethical obligation to respect every human life is justified by reference to "the incomparable dignity of the human person." Such an unconditioned claim is made upon (...) us by the face of every human being we meet. The encyclical supports this claim of intuitive perception with two arguments. First and foremost, the claim to unconditional respect is based biblically and theologically on the recognition of the human being as the imago Dei. The human is the "image" of God. Humans, however, are not unconditioned simply taken in themselves ; merely as such, theirs is a most conditioned, finite being, which can be transformed from living to dead with hardly the lifting of a finger. And yet, such violence, while always possible for us physically, is absolutely impossible on another level. In the human being something "reveals" itself to us that is more than any finite and conditioned mode of being; thus, the term "image." In contrast to mere pictures, which are images only in an accidental sense, the human is created as image. Human being is being an image. Thus human being participates in the 'Translated by Richard Schenk, O.P. 463 464 ROBERT SPAEMAN incorruptibility of the One of whom the human is an image. Human beings are called to eternal life. The second and secondary argument is based on the consequences of not respecting the unconditioned dignity of the human being. The encyclical points out that an order of law in which the freedom from being at another's free disposition is lacking does not deserve the name of law; it is merely an organization of the power of the stronger over the weaker. In section nineteen the pope mentions a theory held by some who would acknowledge only those humans as subjects of legal rights who already manifest certain signs of personal autonomy. He also speaks of the theory of those who would "identify the dignity of the person with the capacity for explicitly verbal communication." Not included in this category are therefore the unborn, the dying, and severely impaired or senile humans; although not mentioned by the encyclical, it must be added that by this theory infants are excluded as well. In his book, Practical Ethics,1 the most influential proponent of this theory, Peter Singer, has declared outright that the life of a human infant is of less value than that of an adult pig.2 Because the encyclical argues for the most part theologically, it does not deal closely with the arguments proposed by Singer and his followers in their attempt to eliminate human rights and to claim that not all human beings are persons.3 The Holy Scriptures do not speak of "persons" as such, but simply of human beings. For revelation, humanity is one single family: all that are begotten of humans belong to this family. The conviction that even newlyborn children possess human dignity is reflected in the infancy 1 Peter Singer, Practical Ethics (Cambridge: Cambridge University Press, 1979). An expanded second edition appeared in 1993 (Cambridge University Press). 2 "A week-old baby is not a rational and self-conscious being, and there are many nonhuman animals whose rationality, self-consciousness, awareness, capacity to feel, and so on, exceed that of a human baby a week, a month, or even a year old. If the fetus does not have the same claim to life as a person, it appears that the newborn baby does not either, and the life of a newborn baby is of less value than the life of a pig, a dog, or a chimpanzee" (Singer, Practical Ethics, 122-23; in the second edition this statement appears with slight modifications on p. 169). 3 Cf. also Norbert Hoerster, Abtreibung im saekularen Staat: Argumente gegen den Paragraphen 218 (Frankfurt, 1991). IS EVERY HUMAN BEING A PERSON? 465 narratives of the Gospel, where shepherds and kings worship the child at Bethlehem. The conviction that human being begins... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Sacrificial and Nonsacrificial Mass NonviolenceJohn Roedel (bio)Have been awake since 2 a.m. God’s grace alone is sustaining me. I can see there is some grave defect in me somewhere which is the cause of all this. All round me is utter darkness.—M. K. Gandhi, diary entry, dated January 2, 1947.1During the last few years of Gandhi’s life, massive rioting verging on civil war tore India apart, despite Gandhi’s best (...) efforts to calm the situation and despite repeated, widespread, politically successful mass nonviolent actions by large segments of the Indian populace in the previous decades. There have been many analyses of the violent births of India and Pakistan, but none that I know of have taken seriously Gandhi’s intuitions of his own responsibility. At most, intuitions such as these have been taken as further evidence of the Mahatma’s profound humility.I will not suggest that Gandhi bore some moral responsibility for this violence, but I will suggest that his (and others’) ignorance of what I will term the sacrificial aspects of mass nonviolence did have a role to play. I will model my distinction between sacrificial and nonsacrificial nonviolence on Girard’s [End Page 221] distinction between sacrificial and nonsacrificial Christianity as presented in Things Hidden since the Foundation of the World, and will attempt to use this distinction to suggest how violence might arise out of the practice of mass nonviolence, using the example of the nonviolent movement for Indian independence as an example. I hope that my speculations may also shed light on other puzzling aspects of mass nonviolence, such as the reason why, despite the many political successes of nonviolence, nonviolent movements have never become more widely established, and have for the most part been limited to ad hoc movements.2In Girard’s view, sacrificial practices such as I am proposing as part of mass nonviolence are ubiquitous, destructive, and mostly invisible. Girard writes, “every negation of the other leads... towards expulsion and murder. The basis for all of this lies in the fundamental human situation of a mimetic rivalry that leads to a destructive escalation.”3 That is, every negation of the other contributes to widening cycles of escalation that would lead to the extinction of humanity, were it not for sacrifice, which allows the rivalries to be discharged without consequences onto an individual outside the community—a scapegoat.There is not much agreement about how nonviolence functions or even about what the word “nonviolence” refers to. It will be defined here as a refusal to submit to or inflict violence, where “violence” includes not just physical violence but also verbal and structural violence, such as imperialism and poverty. Within such a definition, fleeing physically or otherwise from violence is a form of submission to the violence, and allows violence the last word, so to speak. Nonviolence is perhaps clearest in a face-to-face encounter with physical violence, as in the many civil disobedience actions of Gandhi’s career. But like violence, nonviolence also occurs in common, even subtle, situations, as in a conversation between friends.Beginning with Gandhi, a distinction has often been made between “strategic” and “principled” nonviolence. Strategic nonviolence is the contingent embrace of nonviolence as a tactic. Principled nonviolence is the unconditional embrace of nonviolence, on the basis of a moral or religious commitment. Gandhi spoke of principled nonviolence as a refusal to submit to or inflict violence out of unselfish love for the opponent. He spoke of strategic nonviolence as a means for achieving one’s goals; in his opinion, this was not really nonviolence at all, but a simulacrum of it. An individual may even sometimes be unable to distinguish the extent to which his own nonviolence is strategic or principled.To distinguish between strategic and principled nonviolence, according to Gandhi, it is necessary to explore the motivations and character formation of the nonviolent practitioner in question. For Gandhi, principled nonviolence [End Page 222] arises out of one’s “relationship to God” and a “deep sense of the intercon-nectedness of all beings.” Gandhi believed that in defense of truth, or in defense of the honor of oneself... (shrink)

Bullying is a global issue that, beyond school, is present in different social contexts, such as sport environments. The main objective of this study was to get to know the experiences of victims of bullying in sport throughout their youth sport training. Semi-structured interviews to four Spanish women and seven Spanish men were carried out, within an age range of 17–27. The following main themes were established by means of a hierarchical content analysis: “bullying characterization,” “dealing with bullying,” and “consequences (...) of bullying.” The results show the presence of physical, verbal and social bullying in the sport context, with the changing room being the space where this type of behavior is most frequently developed. Most victims show an internal attribution for the bullying event, related to their motor skills and their personal physical and psychological characteristics. Double victimization can be observed, at the sport club and at the educational center. Passive strategies are used to deal with the situation, while little support is shown by sport agents. The victims, as a consequence of the bullying experience, suffer from short and long-term negative effects on a psychosocial level. The study highlights the necessity to design and implement programs focused on the prevention, detection and intervention of bullying for sport organizations, bearing in mind all the agents that make them up. Furthermore, the importance of promoting the creation of safe sport environments, free from any kind of violence, is emphasized. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:NOTES AND DISCUSSIONS 501 the practical problems of daily life by providing an explanation for misfortune and a source of guidance in times of uncertainty. There were also attempts to use it for divination and supernatural healing" (p. 151). Along these same lines, one should also cite a number of articles by Natalie Zemon Davis and, above all, the work of Robert Mandl 'ou. 17 To conclude these remarks, (...) I must stress once again that Cassirer's program, in its pure form, is not only impossible for any but the mystic to follow; it is fundamentally anti~ historical. Peter Gay himself, a great admirer of Cassker, and a historian who has a penchant for such neo--idealist hocus-pocus, has tended to follow Cassirer's dictum in his interpretation of the Enlightenment as a whole (to his grid, one is tempted to add).TM Earlier, in Voltaire's Politics (1959), Gay had made a most convincing case for a radically different approach, which he calls "the social history of ideas." Instead of "searching for a dynamic center of thought," "a single point of view," of which each pamphlet, poem or tale was but another facet, Gay presented Voltaire's works as responses to specific situatiom--a series of positions which, if not discrete, were at least sufficientlydiverse as to be incomprehensible without intimate knowledge of the peculiar circumstances of each. I am not suggestinghere that the historian of philosophy abandon his traditional m6tier in a mad search for more fashionable methods. There will always be a need for insightful, penetrating analyses of individual thinkers, and probing essays into internal consistencies or contradictions. Febvre readily conceded that the historian concerned only with "placing" Descartes in his century has not thereby come to grips with Cartesianism. But abstract analysis cannot safelybe divorced from its natural collateral disciplines. It is time to stop studying philosophical ideas as if they were statements propounded in a void. If we neglect the rhetorical situation of philosophy, if we forget the particular audience to which an idea was addressed, we run the risk of forgetting what it is we mean by an idea in the first place. ALeaev SOMA~ Par/~ COMPLEMENTARY METHODOLOGIES IN THE HISTORY OF IDEAS Alfred Soman doses his article with the modest statement, "I am not suggesting here that the historian of philosophy abandon his traditional metier in a mad search for more fashionable methods. There will always be a need for insightful, penetrating analyses of 1T N. Z. Davis, "The Reasons of Misrule: Youth Groups and Charivaris in Sixteenth-Century France.,"Past and Present, No. 50 (February, 1971), 41-75; "The Rites of Violence: Religious Riot in Sixteenth-Century France," ibid., No. 59 (May, 1973), 51-91. Mandrou's recent Des humaniatea au.r hommea de science: XVI 9 et XVIIe si~cles (1973) is by far the most coherent and systematic synthesisof the new historiography of ideas for this period. Specialistswill of course findroom to quarrel over some of the details;but as an initial outline and as a program for future research, the virtues of Mandrou's book are, I think, indisputable. is E.g., P. Gay, The Enlightenment, an Interpretation, 2 vols. (New York, 1966-1969). Gay's s~lmmaryremarks on Charron (I, 303) are so typical of his verbal sleights of hand that I cannot resist the following quotation: "While Charron was not a philosophe before his time---he was a priest and a theologian---the values he celebrates, in open dcfcren~ to his Romans, are the v~u of tl~ Eallghtc~m~nt." 502 HISTORY OF PHILOSOPHY individual thinkers, and probing essays into internal consistencies or contradictions.''t Yet what else might his intent be when he tacks on to a critique of an article explicitly designed as a textual analysis of De la Sagesse a glowing!audation of the new trends in the social history of ideas. The second half of his article is in fact an attack on many of the textual studies that fill this journal. The new trends in historiography that have so greatly affected eighteenth-century studies do indeed look most promising,2 hut in our concern for the social milieu in which... (shrink)

Moral imagination is a central component of moral agency and person‐centred care. Becoming moral agents who can sustain attention on patients and their families through their illness and suffering involves imagining the other, what moral possibilities are available, what choices to make, and how one wants to be. This relationship between moral agency, moral imagination, and personhood can be effaced by a focus on task‐driven technical rationality within the multifaceted challenges of contemporary healthcare. Similarly, facilitating students' moral agency can also (...) be obscured by the task‐driven technical rationality of teaching. The development of moral agency requires deliberate attention across the trajectory of nursing education. To prepare nursing students for one practice challenge, workplace violence, we developed a multimodal education intervention which included a simulated learning experience (SLE). To enhance the realism and consistency of the educational experience, 11 nursing students were trained as simulated participants (SP). As part of a larger study to examine knowledge acquisition and practice confidence of learners who completed the SLE, we explored the experience of being the SP through interviews and a focus group with the SP students. The SP described how their multiple performances contributed to imagining the situation ‘on both sides’ prompting empathy, a reconsideration of their moral agency, and the potential to prevent violence in the workplace beyond technical rational techniques, such as verbal de‐escalation scripts. The empirical findings from the SP prompted a philosophical exploration into moral imagination. We summarise the multimodal educational intervention and relevant findings, and then, using Johnson's conception of moral imagination and relevant nursing literature, we discuss the significance of the SP embodied experiences and their professional formation. We suggest that SLEs offer a unique avenue to create pedagogical spaces which promote moral imagination, thereby teaching for moral agency and person‐centred care. (shrink)