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This book provides an introduction to the work of Norbert Elias. It is the first systematic appraisal of two central themes of his thought - violence and civilization. Although Elias is best known for his theory of civilizing processes, this study highlights the crucial importance of the concept of decivilizing processes. Fletcher argues that while Elias did not develop a theory of decivilizing processes, such a theory is logically implied in his perspective and is highly pertinent to an understanding of the most violent episodes of twentieth-century history, such as the Nazi genocides. Elias's original synthesis of sociology and psychology is examined through an analysis of several key texts including The Civilizing Process, The Established and the Outsiders and The Germans. Fletcher shows how Elias constructs his "figurational models" and applies these comparatively to specific historical examples drawn from England and Germany. Violence and Civilization is an excellent introduction to Elias's work. It will appeal to students of sociology, anthropology, and history interested in understanding the phenomenon of violence in the modern world.
Andrew Linklater's The Problem of Harm in World Politics (Cambridge, 2011) created a new agenda for the sociology of states-systems. Violence and Civilization in the Western States-Systems builds on the author's attempts to combine the process-sociological investigation of civilizing processes and the English School analysis of international society in a higher synthesis. Adopting Martin Wight's comparative approach to states-systems and drawing on the sociological work of Norbert Elias, Linklater asks how modern Europeans came to believe themselves to be more 'civilized' than their medieval forebears. He investigates novel combinations of violence and civilization through a broad historical scope from classical antiquity, Latin Christendom and Renaissance Italy to the post-Second World War era. This book will interest all students with an interdisciplinary commitment to investigating long-term patterns of change in world politics.
Along with most of the rest of Western culture, has crime itself become more "civilized"? This book exposes as myths the beliefs that society has become more violent than it has been in the past and that violence is more likely to occur in cities than in rural areas. The product of years of study by scholars from North America and Europe, The Civilization of Crime shows that, however violent some large cities may be now, both rural and urban communities in Sweden, Holland, England, and other countries were far more violent during the late Middle Ages than any cities are today. Contributors show that the dramatic change is due, in part, to the fact that violence was often tolerated or even accepted as a form of dispute settlement in village-dominated premodern society. Interpersonal violence declined in the seventeenth and eighteenth centuries, as dispute resolution was taken over by courts and other state institutions and the church became increasingly intolerant of it. The book also challenges a number of other historical-sociological theories, among them that contemporary organized crime is new, and addresses continuing debate about the meaning and usefulness of crime statistics. CONTRIBUTORS: Esther Cohen, Herman Diederiks, Florike Egmond, Eric A. Johnson, Michele Mancino, Eric H. Monkkonen, Eva Österberg, James A. Sharpe, Pieter Spierenburg, Jan Sundin, Barbara Weinberger
This collection of essays begins with the premise that violence, in its relationship to order, is a central element of history. Taking a broad definition of violence, including structural and symbolic violence, the contributions move beyond the problematic of civilization’s mitigating or foundational role, instead seeing violence as inherently social, and, perhaps, socially inherent (if variable). The question then becomes what forms of harm are authorized or banned in which social orders and how they change over time. Beginning with a theoretical introduction, this interdisciplinary volume includes seven papers representing cultural anthropology, history, archaeology and international relations. The papers range from China to the Americas and from the 2nd millennium BCE to the 21st century CE. Some deal with long-term developments while others focus on a single time and place. Many treat the issue of the visibility/invisibility of violence, while all in one way or another deal with the role of violence in the re-production of community. Together, the volume aims to paint, with a few strokes, the outlines of a deep historical anthropology of social violence. The volume is based on the proceedings of a symposium hosted at Brown University.
The myth of the peace-loving "noble savage" is persistent and pernicious. Indeed, for the last fifty years, most popular and scholarly works have agreed that prehistoric warfare was rare, harmless, unimportant, and, like smallpox, a disease of civilized societies alone. Prehistoric warfare, according to this view, was little more than a ritualized game, where casualties were limited and the effects of aggression relatively mild. Lawrence Keeley's groundbreaking War Before Civilization offers a devastating rebuttal to such comfortable myths and debunks the notion that warfare was introduced to primitive societies through contact with civilization (an idea he denounces as "the pacification of the past"). Building on much fascinating archeological and historical research and offering an astute comparison of warfare in civilized and prehistoric societies, from modern European states to the Plains Indians of North America, War Before Civilization convincingly demonstrates that prehistoric warfare was in fact more deadly, more frequent, and more ruthless than modern war. To support this point, Keeley provides a wide-ranging look at warfare and brutality in the prehistoric world. He reveals, for instance, that prehistorical tactics favoring raids and ambushes, as opposed to formal battles, often yielded a high death-rate; that adult males falling into the hands of their enemies were almost universally killed; and that surprise raids seldom spared even women and children. Keeley cites evidence of ancient massacres in many areas of the world, including the discovery in South Dakota of a prehistoric mass grave containing the remains of over 500 scalped and mutilated men, women, and children (a slaughter that took place a century and a half before the arrival of Columbus). In addition, Keeley surveys the prevalence of looting, destruction, and trophy-taking in all kinds of warfare and again finds little moral distinction between ancient warriors and civilized armies. Finally, and perhaps most controversially, he examines the evidence of cannibalism among some preliterate peoples. Keeley is a seasoned writer and his book is packed with vivid, eye-opening details (for instance, that the homicide rate of prehistoric Illinois villagers may have exceeded that of the modern United States by some 70 times). But he also goes beyond grisly facts to address the larger moral and philosophical issues raised by his work. What are the causes of war? Are human beings inherently violent? How can we ensure peace in our own time? Challenging some of our most dearly held beliefs, Keeley's conclusions are bound to stir controversy.
Is Islamic civilization violent? Many in the West believe that Islam and Muslims are indeed violent. In the Muslim world, this question itself implies Western prejudice. The answer can only be achieved by comparing various parameters of the violence of “civilizations”. In this book, violent conflicts of various “civilizations” of the last two centuries have been quantified, compared and analyzed through well-established scientific principles and presented in layman's terms.
Why do people go to war? Is it rooted in human nature or is it a late cultural invention? And what of war today: is it a declining phenomenon or simply changing its shape? This book sets out to find definitive answers to these questions in an attempt to unravel the riddle of war throughout human history.
A critical, philosophical engagement of the psychological structures that propagate the continued oppression of women. In this book, the Italian feminist thinker Lea Melandri argues that systemic violence against women has deep psychoanalytic roots. Drawing inspiration from the work of Freud and the psychiatrist and psychoanalyst Elvio Fachinelli, along with feminist practices of consciousness-raising, Melandri demonstrates how male dominance and female subservience are established by society through a binary and oppositional understanding of sex and gender. This understanding—and the oppression and violence against women that results—is inscribed in the psyches of both men and women, and is replicated anew from generation to generation. Melandri analyzes women in media, politics, philosophy, and literature to show how this plays out, and calls for awareness of these deep psychic structures and expectations formed within the dynamics of society and primary family relations. “This is a book by a seasoned, experienced, and quite committed Italian feminist thinker who has much to offer to our current context. Linking love and violence as she does, Melandri asks us to face the disturbing fact that deep, often almost atavistic, ties between son and mother, and then husband and wife, are the source both of intense bonds of love as well as furious clashes of hate and violent acting out. For this insight, and for the careful way she works out her argument in this book, Melandri should be read by an English-language audience, and this fine translation will provide the means for it to do so.” — Rebecca West, University of Chicago
At an excavation of the Great Aztec Temple in Mexico City, amid carvings of skulls and a dismembered warrior goddess, David Carrasco stood before a container filled with the decorated bones of infants and children. It was the site of a massive human sacrifice, and for Carrasco the center of fiercely provocative questions: If ritual violence against humans was a profound necessity for the Aztecs in their capital city, is it central to the construction of social order and the authority of city states? Is civilization built on violence? In City of Sacrifice,Carrasco chronicles the fascinating story of Tenochtitlan, the Aztec capital, investigating Aztec religious practices and demonstrating that religious violence was integral to urbanization; the city itself was a temple to the gods. That Mexico City, the largest city on earth, was built on the ruins of Tenochtitlan, is a point Carrasco poignantly considers in his comparison of urban life from antiquity to modernity. Majestic in scope, City of Sacrifice illuminates not only the rich history of a major Meso american city but also the inseparability of two passionate human impulses: urbanization and religious engagement. It has much to tell us about many familiar events in our own time, from suicide bombings in Tel Aviv to rape and murder in the Balkans.