History shows us the same grim phenomenon over and over: under extreme circumstances, apparently ordinary citizens turn into merciless torturers and systematic executioners of defenseless victims. War crimes and genocides may be orchestrated by dictators and terrorist leaders,but they are carried out by individuals who otherwise show empathy, sound moral judgment, and aversion to violence. How does this happen? Is the pull of a murderous regime strong enough to make harmless men become amoral monsters, or is there some underlying psychological or physiological trait that predisposes certain people toward this transition? Can the pathological switch between sensitive human and desensitized killer be isolated, redicted, and prevented? Can it be overridden by compassion and altruism? Is violent aggression addictive? What implications does this have for the way we try and punish perpetrators of such crimes? These are among the questions taken up in a series of conferences on mass violence held from 2015 to 2017 at the Paris Institute of Advanced Studies. In this volume, neuroscientists, sociologists, historians, and legal scholars share research and insights on the roots of radicalization, in-group loyalty, how we learn to follow rules, and many other themes. The result is a troubling but distinctly illuminating glimpse of human nature, and a model of how interdisciplinary dialogue can shed light into its darkest corners. With contributions from Xabier Agirre Aranburu; Scott Atran; Alain Berthoz and Bérangère Thirioux; Thomas Boraud; Michel Botbol; Emile Bruneau;Christopher R. Browning; David Cohen and Nicolas Campelo;Jean-Paul Costa; Susan T. Fiske; Itzhak Fried; Julie Grèzes and Jorge L. Armony; Patrick Haggard; Etienne Koechlin; Heather D. Lucas, Daniel Sanchez, Jessica D. Creery, Xiaoqing Hu, and Ken A. Paller; Gretty M. Mirdal;Mathias Pessiglione; Richard Rechtman; Trevor W. Robbins; Edmund T. Rolls; Françoise Sironi; James K. Stewart; and Jean-Pol Tassin.
The subject of intention in the criminal law is currently causing many debates among criminal lawyers. This compelling and probing volume addresses two key questions: should the criminal law distinguish between direct intention and recklessness, and what should the law be concerning cases of oblique intention - i.e. cases in which the actor does not act in order to cause the proscribed result, but is nevertheless practically certain that his, or her, action will cause it? The discussion is divided into two parts with the first being devoted to the question of whether it is justified to grade offences based on the distinction between intention and recklessness. The second part deals with offences in which intention is required as a condition for the criminalisation of the conduct and in the context of which reckless actors are not exposed to criminal liability. The book explores the issue of intention from the viewpoint of degrees of moral culpability and it discusses, inter alia, the doctrine of double effect, the possibility that the law in cases of oblique intention should not be the same for all crimes of intention , and the possibility of using a moral formula in the definition of certain offences. The discussion also addresses many other criminal law issues, including the philosophy of punishment, the role of motives in determining degrees of blameworthiness, sentencing, stigma, and criminal attempts.
In this fascinating and ground-breaking book, Itzhak Benyamini uses discourse analysis to lay out the way Lacan constructed his own intellectual discourse informed by Judeo-Christianity. Offering an understanding of Lacan’s emergence and intellectual struggles with significant contemporary intellectuals, the author builds a panoramic view of the entire psychoanalytic discourse at the time of the foundational post-Freudian generation. By engaging in close reading of texts and seminars given by Lacan between the 1930s and 50s, Benyamini uncovers the coming-into-being of Lacan's key concepts: The Mirror Stage, the Imaginary, the Real, the Symbolic, the Name-of-the-Father, the Other, jouissance, and das Ding. The author argues that Lacan wished to regulate this process of conceptualization by connecting the concepts of the "Father" and the "Other" with themes from the Judeo-Christian tradition, especially the Biblical one, to create a clinical ethic, that does not reflect a worldview or ideology and is guided solely by the analyzand’s unconscious desire.
Since the State of Israel was established, its labor force has grown rapidly and has become increasingly diverse in terms of its demographic, cultural, ethnic, and socioeconomic characteristics. Israeli work values have shifted towards greater individualism, materialism, careerism, and preference for white-collar and knowledge-based occupations is evident. A major structural change is underway, as indicated by the decline of agriculture as a component in the Israeli economy and the growth of the industrial sector--mostly towards high technology and innovative enterprises.This volume sheds light on trends and developments that have been taking place in the realm of work in Israel in recent years. It contains a unique selection of articles presenting empirical evidence of the major features and important changes characterizing work organizations and the regime of work in Israeli society: labor relations, work values, power and management in organizations, work in the Kibbutz, inter-organizational relations, women and work, migrants and minorities in the Israeli labor force. Studies show that another two major trends characterize the contemporary economy and the labor market: the trend toward privatization and globalization, the results of which are a continuous decrease of job security and an increasing level of unemployed Israeli men and women that are replaced by the low-cost labor of foreign workers emigrating from third world countries.This timely volume is valuable for its contribution to illuminating the recent changes taking place in the realm of work in Israel, and will be of interest to sociologists, social scientists, and students of Judaica.
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