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Nous le sentons tous : une violence obscure, multiforme, hante cette fin de siècle. Elle est d’autant plus redoutable que les formes qu’elle prend sont radicalement nouvelles. Vingt-cinq pays, environ, connaissent la guerre civile et à peu près autant souffrent de graves crises internes. Au total, près d’un État sur quatre est en situation de désordre et d’anarchie. Quant aux autres, ils ne sont pas en reste. Dans nos sociétés industrialisées apparaissent des violences insidieuses, celles des mafias, des milices ou cartels privés, des terroristes et des trafiquants. Au total, c’est à une véritable métamorphose de la violence que nous sommes confrontés. La guerre de Bosnie ne fut à cet égard qu’un signe annonciateur. Face à ces menaces nouvelles, les outils militaires traditionnels se révèlent inefficaces. Et les États qui n’ont pas su adapter leurs systèmes de sécurité à cette nouvelle « donne » sont frappés d’impuissance. Quant à la réflexion stratégique ou polémologique, elle est dramatiquement en retard sur l’évolution des choses. Pour lutter efficacement contre la violence, il faut d’abord apprendre à la penser. Comme il nous faut repenser la guerre pour éviter de la subir. Écrit par un spécialiste, ce livre iconoclaste nous aide à regarder cette réalité en face.
Stories of violence — such as the account in Genesis of Cain’s jealousy and murder of Abel — have been with us since the time of the earliest recorded texts. Undeniably, the scourge of violence fascinates, confounds, and saddens. What are its uses in literature — its appeal, forms, and consequences? Anchored by Alice Kaplan’s substantial contribution, the thirteen articles in this volume cover diverse epochs, lands, and motives. One scholar ponders whether accounts of Huguenot martyrdom in the sixteenth-century might suggest more pride than piety. Another assesses the real versus the true with respect to a rape scene in The Heptameron. Female violence in fairy tales by Madame d’Aulnoy points to gender politics and the fragility of female solidarity, while another article examines similar issues in the context of Ananda Devi’s works in present-day Mauritius. Other studies address the question of sadism in Flaubert, the unstable point of view of Emmanuel Carrère’s L’Adversaire, the ambivalence toward violence in Chamoiseau’s Texaco, the notions of “terror” and “tabula rasa” in the writings of Blanchot, the undoing of traditions of narrative continuity and authority in the 1998 film, À vendre, and consequences of the power differential in a repressive Haiti as depicted in the film Vers le Sud (2005). Paradoxes emerge in several studies of works where victims may become perpetrators, or vice versa.
Lo scopo del libro è quello di presentare i risultati di una survey che ha visto coinvolti i membri di alcune Law Enforcement Agency europee e un gruppo di esperti in materia di terrorismo e radicalizzazione che sono stati interrogati sul presente e il futuro della radicalizzazione violenta in Europa. Questa ricerca è stata condotta nell’ambito del progetto TRIVALENT. Dopo una descrizione del background teorico della ricerca e della metodologia utilizzata, saranno presentati i risultati delle interviste qualitative e del questionario Delphi. La principale conclusione di questo studio è l’idea che la radicalizzazione e il terrorismo siano processi complessi e articolati in più livelli che coinvolgono sia i singoli individui sia le macro-strutture.
Strange Wonder confronts Western philosophy's ambivalent relationship to the Platonic "wonder" that reveals the strangeness of the everyday. On the one hand, this wonder is said to be the origin of all philosophy. On the other hand, it is associated with a kind of ignorance that ought to be extinguished as swiftly as possible. By endeavoring to resolve wonder's indeterminacy into certainty and calculability, philosophy paradoxically secures itself at the expense of its own condition of possibility. Strange Wonder locates a reopening of wonder's primordial uncertainty in the work of Martin Heidegger, for whom wonder is first experienced as the shock at the groundlessness of things and then as an astonishment that things nevertheless are. Mary-Jane Rubenstein traces this double movement through the thought of Emmanuel Levinas, Jean-Luc Nancy, and Jacques Derrida, ultimately thematizing wonder as the awesome, awful opening that exposes thinking to devastation as well as transformation. Rubenstein's study shows that wonder reveals the extraordinary in and through the ordinary, and is therefore crucial to the task of reimagining political, religious, and ethical terrain.
The Violence of Modernity turns to Charles Baudelaire, one of the most canonical figures of literary modernism, in order to reclaim an aesthetic legacy for ethical inquiry and historical critique. Works of modern literature are commonly theorized as symptomatic responses to the trauma of history. In a climate that tends to privilege crisis over critique, Debarati Sanyal argues that it is urgent to rethink literary experience in terms that recall its contestatory potential. Examining Baudelaire's poems afresh, she shifts the focus of critical attention toward an account of modernism as an active engagement with violence, specifically the violence of history in nineteenth-century France. Sanyal analyzes a literary current that uses the traditional hallmarks of modernism—irony, intertextuality, self-reflexivity, and formalism—to challenge the historical violence of modernity. Baudelaire and the committed ironists writing in his wake teach us how to read and resist the violence of history, and thereby to challenge the melancholy tenor of our contemporary "wound culture." In a series of provocative readings, Sanyal presents Baudelaire's poetry as an aesthetic form that contests historical violence through rhetorical strategies of complicity, counterviolence, and critique. The book develops a new account of Baudelaire's significance as a modernist by dislodging him both from his traditional status as a practitioner of "art for art's sake" and from his more recent incarnation as the poet of trauma. Following her extended analysis of Baudelaire's poetry, Sanyal in later chapters considers a number of authors influenced by his strategies—including Rachilde, Virginie Despentes, Albert Camus, and Jean-Paul Sartre—to examine the relevance of their interventions for our current climate of trauma and terror. The result is a study that underscores how Baudelaire's legacy continues to energize literary engagements with the violence of modernity.
Violence and Messianism looks at how some of the figures of the so-called Renaissance of "Jewish" philosophy between the two world wars - Franz Rosenzweig, Walter Benjamin and Martin Buber - grappled with problems of violence, revolution and war. At once inheriting and breaking with the great historical figures of political philosophy such as Kant and Hegel, they also exerted considerable influence on the next generation of European philosophers, like Lévinas, Derrida and others. This book aims to think through the great conflicts in the past century in the context of the theory of catastrophe and the beginning of new messianic time. Firstly, it is a book about means and ends – that is, about whether good ends can be achieved through bad means. Second, it is a book about time: peace time, war time, time it takes to transfer from war to peace, etc. Is a period of peace simply a time that excludes all violence? How long does it take to establish peace (to remove all violence)? Building on this, it then discusses whether there is anything that can be called messianic acting. Can we – are we capable of, or allowed to – act violently in order to hasten the arrival of the Messiah and peace? And would we then be in messianic time? Finally, how does this notion of messianism – a name for a sudden and unpredictable event – fit in, for example, with our contemporary understanding of terrorist violence? The book attempts to understand such pressing questions by reconstructing the notions of violence and messianism as they were elaborated by 20th century Jewish political thought. Providing an important contribution to the discussion on terrorism and the relationship between religion and violence, this book will appeal to theorists of terrorism and ethics of war, as well as students and scholars of Philosophy, Jewish studies and religion studies.
One out of every two people will experience trauma, says psychiatrist Boris Cyrulnik, and one in ten will remain a prisoner of that suffering. Why are some children permanently damaged by difficult childhoods, while others grow up into secure, creative, loving adults? This book, based on Dr. Cyrulnik's broad experience with victims of childhood distress, offers a message of hope for everyone concerned about the impact of deprivation and such traumatic events as separation, emotional or sexual abuse, and violence in the environment. The ghosts of the past keep on whispering to the child within the adult. Through dozens of moving, vivid examples, Dr. Cyrulnik describes the ingredients of resilience, the ability to heal the wounded self and move on, to make sense of what happened back then and form new emotional and social ties. Affection is such a vital need, he writes, that those who were deprived of it will attach themselves intensely to anything that rekindles a spark of life, whatever the cost. From the earliest parent-child bonding to the sexual turbulence of the teenage years, this book shows what makes for success or failure in the struggle to gain freedom from early pain.