To browse Academia. In this paper I propose that underlying the human propensity to conflict is a primordial, unconscious terror of difference. Further, there are many social science disciplines that try to understand human conflict and violence, including biology, history, political science, anthropology, sociology, and psychology. In this paper, I explore the question, What might we come to know if we were to approach the genesis of conflict, integrally? That is, instead of engaging the various objective theories of difference and conflict on their face that we, as inquirers, allow a mythic-poetic sensitivity even Sex Romance And Relationships Aarp we are informed by the knowledge that such theories offer. Such an approach questions whether the underlying method of rational objectification afforded by the social sciences is a complete one. A mythic-poetic approach gives explicit authority to the researcher's intuition and integral knowing or what John Heron calls an extended epistemology. By allowing the integral knowing of mind-heart-body-spiritsoul, we may come to "image" an understanding of the terror of difference, an understanding validated by resonance as well as reason. In this imaginal approach I hope to explore the suppressed terror of difference, which I suggest, readily arises when faced with other, that is, one different than one's self. In considering this unconscious terror provoked by other, I suggest that scholars may be more fully informed and able to construe more complete theories of conflict, violence and its transformation. So long as there is law there can be no universal human right to peace. This is because legalized violence, whether in threat or in deed, constitutes the very antithesis of peaceful relations from the point of view of those whom law represses. In truth, however, the Western philosophical tradition gives us two separate grammars for discussing what it takes to be two different kinds of rational subjects: the causal Sex Romance And Relationships Aarp and the grounding subject. The causal subject stands in a relation to the world. Acting strategically as the cause of effects, it uses the object world and other human beings as means to its ends. But the causal subject is also itself caused: its desires and actions are effects of history in the largest sense of the word. Such a one is fated by grammar and custom to become an object and a means in its own right: an object for scientific inquiry and knowledge, for example, and, more generally, a means to the ends of other causal subjects. From the standpoint of the causal subject, there can be no human right not to use or be used as a means. Unlike the causal subject, the grounding subject is supposed to be a genuine origin rather than a mere link in an infinite chain of causes and effects. In Greek terms, this subject is an archē as opposed to an aitia. If the causal subject reacts in the manner of an animal, then the grounding subject allegedly responds in the manner of an animal rationale. If the causal subject produces effects, then the grounding subject is supposed to create and bear responsibility for those effects. Given the foregoing distinctions, the most pressing juridical and moral question facing twenty-first century humanity seems to be: How can law and politics become at once effective and just, coercive and compassionate, responsive and responsible? But here, as elsewhere in philosophy, appearances can be deceiving, for this question presupposes far too much. This paper investigates the strong connection between the foregoing concepts of subjectivity and the notion of a just peace. I will attempt to unmask the terrible tensions or contradictions between justice and ethics, freedom and responsibility, and reason and compassion, and trace them to their origin: the will or desire to deny tragedy. I claim that the concept of the grounding subject represents a desperate and ultimately futile attempt to repress awareness of and evade personal responsibility for the essential sadness and tragedy of the world. Reason and faith provide the human body with a thin tissue of grounding statements comprised of symbols and images. At best these symbols and images are mere stimuli: action-triggers that will never adequately span the vast existential distance separating the grounding subject from the causal subject, our ends from our means, our words from our deeds, and, more generally, human suffering from the endless secular and religious casuistries we offer to justify it. Conflict, while complex and multidimensional, is also always contextualized: its realization in specific settings and environments produces particular material and discursive outcomes. This edited volume is grounded in the idea that conflict needs to be studied in its environment, to allow for the incorporation of sufficient detail to do justice to its complexity and specificity. For this reason, this volume focuses on a particular setting: Cyprus, an island of enduring political, military and, more recently, economic conflict, which serves as a locus for the examination and analysis of aspects, dimensions and practices of mediated conflict and instances of overcoming conflictual situations. The investigation of a multitude of objects of study print, broadcast and digital social media, public art, urban spacesusing mostly qualitative methods textual analysis, interviews, ethnography and adopting critical approaches discourse theory, critical discourse analysis, cultural studies allows for a multifaceted, multidisciplinary approach to conflict. New York: Berghahn, pp. The atrocities in Gaza show all too painfully that despite these safeguards, dispossession has become a key word of our time. Alongside the deprivation of land and property is the struggle of the dispossessed to have their stories elevated above the lies and propaganda of their oppressors. Disinformation is not a novel tactic, but it takes on new proportionality as conspiracy theories and lies spread more quickly and efficiently in the digital public square. At the same time, the narratives of the voiceless are more available than ever, and the truth is much harder to suppress, as shown by mass protests for Palestinian freedom that continue unabated around the world. Given that democratic countries are perpetrating these crimes, this talk will assess the inadequacies of the eighteenth-century concept of inalienable rights as the basis for understanding dispossession and the denial of human Sex Romance And Relationships Aarp. As well the fraternal character of democracy continues to shape the present, turning multiple groups of so-called enemy-outsiders into second-class citizens —or worse, into expendable portions of humanity. The result has been an often-empty invocation of democracy, wherein the struggle for the narrative—the struggle Sex Romance And Relationships Aarp the ability to speak and act in the body politic— is integral to the struggle for existence. In Gaza, the narrative of the victims is being documented and shared in art, poetry, and photography, through which viewers can choose to bear witness to the unspeakable. At home, the United States, the primary accomplice to this genocide, is actively suppressing the history and present-day reality of systemic anti-Black racism.
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