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By Michael Staudigl

Phenomenologies of Violence offers phenomenology as a big solution to examine violence, its quite a few kinds, meanings, and effects for human lifestyles. On one hand, it seeks to view violence as a real philosophical challenge, i.e., past the nonetheless generic instrumental, cultural and structural reasons. nonetheless, it offers the reader with money owed at the many faces of violence, starting from actual, psychic, structural and symbolic violence to kinds of social in addition to geared up violence. during this quantity it truly is argued that phenomenology, which has no longer but been utilized in interdisciplinary study on violence, deals uncomplicated insights into the structure of violence, our chances of knowing, and our activities to include it. Contributors include: Michael D. Barber, Debra Bergoffen, Robert Bernasconi, James Dodd, Eddo Evink, Kathryn T. Gines, James Mensch, Stefan Nowotny, Michael Staudigl, Anthony J. Steinbock, and Nicolas de Warren.

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As a result, a relational phenomenology of violence has not only the desideratum that it navigate between the instrumentalist contraction of the meaning of violence and its structuralist dilution, between its subjectivist relativizing and its objectivist reification, which task in fact becomes possible in light of the outlined transformation of phenomenology. Building on this, it seems to me that the perhaps most important task of our proposed approach in fact lies in thinking the meaningful constitution of the self, its identity, and the ideals of communal being in light of those “phantasms of integrity” that have always already been formed and habituated behind the back of the ‘I’.

Violence is also something that we invoke in order to explain the resistance, inertial or active, of the current order to change. Likewise, violence is not simply the sum of effects, embodied in human suffering, that result from something falling short of a given ideal; the semantics of failure are broader in scope than those of violence, even if they clearly overlap. Poverty is just as little a given situation to improve, as is a totalitarian regime; in fundamental ways, both fall outside of any trajectory of development that requires only cultivation and successful management to be realized.

Taylor, Sacrifice as Terror, op. , pp. 151ff. 86 P. Ricœur, “Fragile Identity: Respect for the Other and Cultural Identity,” trans.  Gedney, in Philosophy and the Return of Violence. Studies from this Widening Gyre, ed.  Eckstrand and C. S. Yates (New York/London: Continuum, 2011), pp. 81–88, here p. 85. 24 michael staudigl one hand, an integral pure selfhood and a related feeling of self-esteem that founds our openness to the other, and, on the other hand, a subsequently violated self, to whom would correspond an “obsession with identifying” (déraison identitaire) and “poorly tolerated differences” (alterité mal tolerée);87 and consequently phenomena of rejection, exclusion, and, in other words, violence.

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