Revenge; vengeance Research Papers - Academia.edu (original) (raw)

Assassination has always been part of war and in recent years it has played increasingly important roles in United States military policy. The assassination of Osama bin Laden offers itself as an example of an assassination that nevertheless claims to be just. Comparing the bin Laden assassination with the assassination of Simon Petlura by Sholom Schwartzbard in 1927 and the kidnapping and trial of Adolf Eichmann in 1961, this article argues that assassinations, which under certain conditions are justified under international law, can also be just, but only when they are accompanied by the risk of a jury trial.

- by
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- Law, International Law, Justice, Political Assassinations

Die Philosophie viel über Rache geschrieben und dabei wenig über den Begriff der Rache gesagt. In diesem Aufsatz versuche ich, einen Begriff der Rache zu entwickeln, der weniger täterzentriert und mehr rächerzentriert ist, um das Phänomen... more

- by Jan Lukas Görnemann
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- Philosophy, Retributivism, Practical Philosophy, Revenge
- by Marco Gentile
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- History, Historical Anthropology, Peace and Conflict Studies, Renaissance History

This paper seeks to critically evaluate the retributivist theory of punishment, making use of Jean Hampton’s writing "Forgiveness and Mercy" to make sense of the idea of retribution and to explain it in a way that distinguishes it from... more

- by Seth Carter
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- Criminology, Criminal Law, Criminal Justice, Philosophy
- by Alessandro Alfieri
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- Critical Theory, Film Theory, Performance Art, Lars von Trier

Sholom Schwartzbard killed Simon Petlura in an act of revenge. He admitted his crime and a French jury acquitted him in 1927. For Hannah Arendt, Schwartzbard’s actions show that revenge can, in certain circumstances, be in the service of justice. This paper explores Hannah Arendt’s distinction between reconciliation and revenge and argues that Hannah Arendt embraces revenge as one way in which politics and justice can happen in the world, but only under certain conditions. First, Arendt only endorses revenge when the crime calling forth vengeance is extraordinary, one that bursts the bounds of traditional legality. Second, the avenger must give himself up for judgment to the legal system, asking a jury to judge whether his extraordinary act was just even though it was illegal. These are strict conditions and will only rarely be met. When they are, revenge can be a profoundly political act in the service of justice, one that can restore a broken political order.

- by Roger Berkowitz
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- Criminal Law, Political Theory, Social Justice, Philosophy Of Law

À la lisière des mécanismes juridiques de résolution des conflits, les pratiques vindicatoires contribuent à la gestion quotidienne des antagonismes plus ou moins violents. À partir d’une analyse des sources médiévales, le présent travail propose d’identifier trois états possibles des usages vindicatoires : la vengeance devoir, la vengeance pouvoir et la vengeance excuse. Si chacun de ces états illustre des niveaux de réception juridiques différents, ils ne s’articulent pas nécessairement selon un schéma évolutif conduisant vers un monopole étatique de la résolution des conflits, mais ils témoignent du dialogue et des accommodements qui irriguent les rapports de la puissance publique et des structures sociales.

- by pascal Texier
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- Criminal Justice History, Victims, Histoire du droit, Revenge; vengeance

What was the real story behind Buondelmonte de’ Buondelmonti’s condemnation, attributed to Cacciaguida in Paradiso, xvi, 136–147? The major Florentine chronicles of Dante’s era (Compagni) and thenceforth (Villani, Stefani) paint a picture of an innocent Buondelmonte, barbarously assassinated thanks to the homicidal rage of his peers – the magnates. However, the harsh treatment of Buondelmonte in the Commedia is the result of the character Cacciaguida (and therefore Dante) adhering to the noble/magnate ethos found in many contemporary sources (for example the chronicle by the pseudo-Brunetto Latini). Indeed, only at a later date would the Popolo’s ethos, expressed in the works of Compagni, Villani and Stefani, become the ‘definitive’ version.

- by Enrico Faini
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- History, Cultural History, Medieval Literature, Medieval History
- by Alexey Tikhomirov
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- Semiotics, New Religious Movements, History, European History

Dans la pratique courante, induite par les processus de résolution des conflits, le traitement du préjudice subi par la victime repose le plus souvent sur l'idée de réparation avec son corollaire de commensurabilité. À partir d'une étude centrée sur les sources médiévales, et en particulier sur les lettres de rémission, on voudrait montrer comment la demande victimaire n'est pas principalement celle d'une réparation, mais s'insère dans un processus de gestion des conflits pour lequel l'honneur constitue le paradigme essentiel. Dans ce cas, il s'agira moins d'obtenir une réparation économique qu'une compensation de l'offense grâce à la minoration du statut social de l'agresseur.

- by pascal Texier
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- Criminal Justice History, Restorative Justice, Reparations, Histoire du droit

Chronicles that were written in many aspects of social life, including daily life, entertainment and sports, at a time when history writing was beginning to show some methodology, describe vengeance as a sentiment that is required to survive and succeed. In acts of vengeance narrated in chronicles, social structure manifests itself over three axes, namely religion (Christian-Muslim), status (ruler-subject) and gender (men-women). In some cases, an act that is too trivial to cause a feeling of vengeance warrants revenge simply because of the social structure involved. Reasons for revenge in chronicles are divided into two categories: social reasons such as observing a different religion or denomination, apostasy, claiming to be prophets, uprising, bribery and personal reasons such as jealousy, lack of protocol, murder of someone in the family. Vengeance is enacted in two different ways: direct with the religious assistance or ploys and indirect with collective punishments such as occupation, exile, pillage and individual punishments such as selling as slaves, killing by weapons, decapitation, burning, skinning, confinement, filling the mouth with dirt. Since all acts of vengeance become public to a certain degree, its aftermath is discussed in detail. Therefore, the public nurtures different sentiments as celebration, mourning and regret after the act of revenge. Victims try to find some ways to avoid revenge indirectly with the assistance of Prophets (Mohammad or Jesus Christ) or Khidr and directly with his own survival plan such as flight, converting, paying tribute.

This text discusses issues raised by the way authority of the Bible is traditionally seen, a way that excludes the participation of a living God and also the possibility that he communicates with us through our conscience. It is argued... more

- by Zenon Lotufo Junior
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- Emotions (Social Psychology), Pleasure, Enjoyment, Revenge; vengeance
- by Han Nijdam
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- Cognitive Anthropology, Feuding, Revenge; vengeance, Honour

La fraternité a été introduite dans la devise républicaine française en 1848 et, bien souvent, l'historiographie en fait une fille de la Révolution de 1789. Ce travail s'efforce de franchir cette barrière chronologique, pour restituer toute la profondeur historique et anthropologique d'un concept présent dans la tradition occidentale bien avant la fin du XVIII e. En relisant l'histoire d'Abel et Caïn on comprend comment la fraternité crée non seulement un sentiment de solidarité fondé sur la commune origine, mais également un espace échappant aux règles traditionnelles de gestion des conflits (vengeance, justice privée…). Par la suite, le Christianisme modifie en profondeur la notion en opérant une bascule temporelle : si la fraternité biblique est fondée ex ante, sur l'origine, elle devient, notamment avec les Pères de l'Église et surtout avec les fraternités monastiques, un objectif vers lequel il faut tendre, en dépassant les contraintes biologiques. Autrement dit, ce que reçoit la Modernité est donc plus une manière collective de vivre en société, qu'un élément susceptible d'être décliné en droits subjectifs. De là découle le rôle singulier du dernier élément du trinôme républicain dont on a souvent relevé l'ambiguïté faute de l'avoir inscrit dans la longue durée qui témoigne, tout au contraire, d'une étonnante plasticité.

- by pascal Texier
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- French Revolution, Solidarity, Fraternities and sororities, Solidarités Familiales

This dialogue stems from an email exchange between Dr. Mary Ann Markey and Dr. Lonny Douglas Meinecke. One might call this form of research, grounded email, in keeping with grounded theory. The subject began as the need to define a standard term (legacy tokens). It seems so tragic that some feel their lives are so unmeaningful, that some dramatic record of their passing seems warranted—as a way to be noticed by society and have their grievances heard. However, as the research on the idea of legacy tokens proceeded, there seemed many variations of these legacies, both tragic and poignant, left by both individuals and entire societies—all hoping to matter in their brief time on the Earth. An early dissertation proposal by one of the coauthors, approved by his committee (up to but not including the study instruments), had asked similar questions (how to preserve urgent phenomena after death, and pass that urgency on to future generations). That work was titled, A Theory of Cognitive Idolatry, or the Human Struggle to Preserve Psychological Certainty in a Biological Species; Meinecke, 2018a, 2018b). The following dialogical approach was used to formulate some basic constructs related to the leaving of legacies, and to collate the researchers’ existing body of investigative discovery. Portions of this may be of modest use as source material in formal works.

- by Dr. Lonny Douglas Meinecke
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- Biophilia, Revenge; vengeance, Social Maturity, Juvenility
- by Jan Dietrich
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- Anthropology, Social Anthropology, Violence, Social and Cultural Anthropology

Riassunto: Il saggio intende ripercorrere i diversi modi in cui la violenza vendicatoria e il ricorso alla giustizia ufficia-le sono stati narrati, e dunque interpretati, non dagli attori sociali bensì dalle istituzioni preposte al contenimento della violenza. Tratto primordiale e strumento di giustizia per qualsiasi società umana, nell'Occidente europeo la vendetta ha subito nel corso dei secoli un processo di progressiva delimitazione che è andato di pari passo con una produzione discorsiva mirante a sospingere il fenomeno vendicatorio nei recinti delle passioni umane, un'interiorità psicologica tutta da addomesticare e controllare. Ma il percorso lineare di una civilizzazione dei costumi ottenuta attraverso l'affermazione del processo penale obbligatorio (concepito proprio come fuoriuscita dalla vendetta), risulta più complesso e tortuoso di quanto finora ipotizzato dalla storiografia. Abstract: The essay aims at describing the different ways in which vindicatory violence and the recourse to official justice have been narrated, and thus interpreted, not by social actors but by the institutions responsible for the containment of violence. A primordial feature and instrument of justice in any human society, in the West revenge has undergone a gradual process of control which went hand in hand with a discursive production aimed at reducing the vindicatory phenomenon to the realm of the passions, a psychological interiority that could be tamed and controlled. But the linear path of the civilization of manners, which was buttressed by the expansion of a punitive penal process (valorized as the opposite of vengeance), is more complex and tortuous than previously thought by historians.

- by Paolo Broggio
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- Peace and Conflict Studies, Political Theory, Violence, Early Modern History

Problem durumu Demokrasi, " halkın halk tarafından yönetilmesi, egemenliğin millete veya halka ait olmasıdır " (Derdiman, 2006) olarak tanımlanan bir yönetim biçimi olmasının yanı sıra insanlarda davranış ve düşünme biçimi olarak kendini göstermektedir. Hatta felsefe literatüründe bir yaşam biçimi olarak tanımlanmaktadır. Demokrasinin gerçek manada yaşanması için bireyler tarafından benimsenmiş olması gerekmektedir. Bunun içinde demokrasi eğitimi çok önemlidir. Eğitimin temel amaçlarından biri demokratik düşünebilen ve yaşayan; başka bir ifade ile demokratik eğilim gösterebilen bireyler yetiştirmektir (Edwards, 2008; Hotaman, 2010). Demokrasi ancak alt değerler sistemi üreterek varlığını sürdürebilir. Farklılıklar kavramı en bilindik tanımıyla herhangi bir grup, topluluk veya örgüt içinde insanların farklı kimlik, coğrafi ve etnik köken, arka plan, deneyim, inanç değer yargıları, yaş, cinsiyet, demografik yapı, iş deneyimi, fiziksel yeterlik, eğitim durumu, aile durumu, kişilik, yaşam stili ve benzerlerinin karışımı olarak nitelendirilmektedir (Caposwki,1996; Foxman ve Easterling, 1999; Akt. Öksüz ve Güven, 2012). Demokratik değerler içinde bu farklılıklara saygı duymak bir alt değer olarak karşımıza çıkması gerekmektedir. Bu değerler içinden bir diğeri hoşgörülü ve kindar olmamaktır. Çünkü kindarlık beraberinde intikam duygusunu yeşertmektedir. İntikam: Kişi/ler kendine yöneltilmiş yanlış bir davranış ya da acı çektirme sonucu karşısındaki veya diğerlerine saldırganlık ile zarar verici davranış ve duygularla yaklaşmak olarak tanımlanabilir. İntikam duygusu ile bireyler başkalarına zarar vermekle kalmayıp; kendi kişilik ve ruh sağlığına da zarar vermektedir. Üniversite yılları farklı ideolojik, siyasi, dini düşünce ve davranışların etkili bir şekilde sergilendiği ve yaşandığı bir dönemdir. Birçok öğrenci kendilerini farklı gruplar içine katarak kendi düşüncelerini yaşamak istemektedir. Fakat çoğu zaman bu mümkün olmayıp; her grup başka grubun düşüncesi ile çatışan faaliyetler gerçekleştirmekte bu sırada birçok tartışma ortaya çıkmaktadır. Tartışmalar intikam duygusu ile birleşerek ileri düzey şiddet olaylarına sebep olabilmektedir. Çünkü ülkemizde farklılıklara saygı, demokrasi, tartışma, eleştirel düşünce gerçek manada yaşanamamaktadır. Özellikle eğitim fakültelerindeki öğrencilerin demokratik eğilim, intikam ve farklılıklara saygı düzeyi diğer öğrencilerden daha farklı olmalıdır. Çünkü bu fakülteden yetişen öğrenciler geleceğin öğretmenleri olarak farklı etnik köken, farklı siyasi yapı, farklı dine mensup vs ailelerden gelen çocuklara eğitim öğretim faaliyetleri gerçekleştireceklerdir. Demokratik davranışlara sahip olma, bir öğretmende olması gerekli en önemli özellikler arasında yer almaktadır (Duman ve Koç, 2004). Bu çalışmanın amacı öğretmen adaylarında demokratik eğilim, intikam ve farklılıklara saygı arasındaki ilişkiyi incelemektir.

- by Hakan Sarıçam and +1
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- Multiculturalism, Emotions (Social Psychology), Democracy, Preservice Teacher Education
- by Han Nijdam
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- Compensation Methods, Revenge; vengeance, Honour

Revenge Tragedy and Classical Philosophy on the Early Modern Stage discovers within Renaissance revenge tragedy the surprising shaping presence of a wide array of classical philosophies not commonly affiliated with the genre. By recovering the pervasive influence of Aristotelian faculty psychology on The Spanish Tragedy, Aristotelian ethics on Titus Andronicus, Lucretian atomism on Hamlet, Galenic pneumatics on Antonio’s Revenge and Epictetian Stoicism on The Duchess of Malfi, Crosbie reveals how the very atmospheres and ontological assumptions of revenge tragedy exert their own kind of conditioning dramaturgical force. The book also revitalizes our understanding of how the Renaissance stage, even at its most lurid, functions as a unique space for the era’s practical, vernacular engagement with received philosophy.

- by Christopher Crosbie
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- Philosophy, Theatre Studies, Genre studies, Genre

background
Gifted children are marked by their unique personal, emotional,
and social needs and characteristics as well as their
superior abilities. In this context, the aim of study was to
explore the relationship between bullying, victimisation,
and revenge in gifted students and explain whether or how
they are effected by intellectual functioning and gender.
participants and procedure
Data was obtained from 318 (159 gifted, 159 non-gifted)
volunteer secondary school students in Turkey. The Peer
Bullying Scale Child Form and Vengeance Scale (VS) were
used for data collection. While the data was being analysed,
Pearson product moment correlation analysis, stepwise
regression analysis, and Multivariate Analysis of Variance
(MANOVA) were used because the data provided the
criteria for parametric tests.
results
Research findings point out that there is a difference statistically
between gifted and non-gifted students’ peer bullying,
victimisation, and revenge levels. Moreover, revenge
was related positively to bullying victims in all students.
Mediator revenge partially explains the relationship between
victimisation and bullying. On the other hand, findings
have shown that victim gifted children have higher
revenge levels than do normal peers.
conclusions
Bullying is highly connected with retaliation in the study
of which children’s opinions on effective strategies to cope
with bullying are investigated; taking revenge is accepted
as the best way to deal with bullying. Students who bully,
their victims, and bystanders are all affected. Bullies can
stress all of the people around them, creating a climate of
fear and intimidation not only in their victims but also in
their fellow students.

- by Hakan Sarıçam
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- School Bullying, Gifted Education, Revenge; vengeance

The aim was to examine the relation between bullying victim and vengeance in gifted students. Data was obtained from 300 (150 gifted, 150 non-gifted) volunteer secondary school students in Turkey. The Peer Bullying Scale Child Form and Vengeance Scale (VS) were used for data collection. While analyzing the data, Pearson product moment correlation analysis and MANOVA were used because data provided criteria for parametric tests. Research findings point out that there is a difference statistically between gifted and non-gifted students' peer bullying, victimization, and vengeance levels. Besides, vengeance was related positively to bullying victim in all students. On the other hand, findings have been shown that victim gifted children have higher vengeance levels than normal peers have. The findings were discussed in light of the related literature.

- by Hakan Sarıçam
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- Bullying, Gifted Education, Victimization, Revenge; vengeance

Vengeance has acquired its undeniable place in philosophy, fiction, history and religious studies. In the past, revenge has always been the ultimate means to subdue injustice in various cultures. Duels and vendettas were popular all over Europe. Today, however, revenge is viewed by western societies as a primordial response. Nonetheless, as this research reveals, the West, as well as the East, continues to use retaliation as a means of justice restoration. However, revenge issues have not extensively been examined in a comprehensive manner in conflict research, despite their outstanding relevance to this field. The present study, therefore, goes some way towards addressing this lacuna. The paper addresses the questions of why revenge is so common in conflicts, especially in the Middle East, and why it is difficult to stop it once it starts. Awareness of revenge and detection of its influence on conflict dynamics is a crucial step that needs to be taken before returning embattled parties to the path of peace. Furthermore, this research examines the roots of vengeance. It reviews the cultural sources of revenge and demonstrates that vengeance has a unique place in world history. In fact, revenge is ingrained in cultures and it influences the life of religious, as well as secular communities. In addition, the research discusses various types of revenge – blood revenge, collective and individual revenge – that influence people’s code of behaviour and social norms. It also sheds light on diverse functions of vengeance and the context in which they are formed. Finally, this essay evaluates the connection between revenge and the protracted nature of the Israeli-Palestinian conflict, underscoring the role of vengeance in both Israeli and Palestinian societies.

- by Helena Yakovlev Golani
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- Religion, Violence, Middle East Studies, Conflict

Résumé. Au lendemain de la disparition de leur « calife » autoproclamé Abou Bakr al-Baghdadi, tué en Syrie à l’automne 2019 et chef historique du mouvement jihadiste État islamique, ses partisans promettent une redoutable vengeance à... more

- by Myriam Benraad
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- Jihad, Vengeance, Revenge, Jihadism

This review appeared in the Georgia Historical Quarterly, Vol. 99 no. 2, pp. 246-48.

Résumé. Au cœur des motivations des terroristes de l’État islamique figure la vengeance, contre un Occident vu comme l’héritier du colonialisme, et plus généralement comme agresseur des musulmans. La dimension émotionnelle est donc forte, qui induit la définition d’une identité collective et la déshumanisation de l’adversaire. Si le revanchisme est au cœur du récit djihadiste, il faut démonter sur le long terme ce discours, qui ne disparaîtra pas avec l’emprise territoriale de Daech.

- by Myriam Benraad
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- Vengeance, Revenge, Salafi-jihadist groups, Jihadism

This article is dedicated to the influence of prince's power on the vengeance institution. First evidences concerning the penetration of prince's power into a field of wreak goes back into the 9th century and deal with cases of privileges breaching of those who were under the aegis of prince's power – druzhina, privileged outsiders (merchants), representatives of Rus' in outer relations. Collisions, connected with the blood vengeance between the locals, for a long time were beyond the administration cares. Method of prince's protection was «vira», raised penalty, which was fined for murdering of privileged categories. Before the beginning of the 11th century, «vira» was fined for murdering of Polyans as well, and that was marking them among other Rus' population.
Keywords: vengeance, prince, fine, vira, court, power, death penalty, Rus'.

Gli statuti dei più importanti comuni toscani del Due-Trecento, attraverso un reticolo di norme alluvionali, disciplinavano la vendetta come mezzo di riparazione delle offese, riservando all’offeso ovvero ai suoi congiunti la facoltà di punire per proprio conto il torto subito. Andando oltre la normativa statutaria, analizzando le fonti letterarie coeve, emergono tuttavia impressioni e giudizi discordanti intorno a questo istituto. Ora apprezzata come perfetta forma di giustizia umana, ora interpretata come dovere morale ma anche temuta per i suoi effetti imprevedibili o addirittura vituperata per la sua immoralità, la vendetta fu nell’epoca in esame terreno di violento scontro ideologico tra miti di matrice cavalleresca, etica cristiana e istanze di carattere puramente pratico.

- by Stefano Andres
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- History, Law, Criminal Law, Medieval History
- by Julie Alev Dilmaç
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- Honor, Revenge; vengeance, Honour
- by Julie Alev Dilmaç
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- Honor Killing, Revenge; vengeance