Simon Perris

© Koninklijke Brill NV, Leiden, 2011 DOI: 10.1163/156852511X505024 Mnemosyne 64 (2011) 37-57 Perspectives on Violence in Euripides’ Bacchae Simon Perris Victoria University of Wellington, Classics Programme, Box 600, Wellington 6140, New Zealand Received

Organized Violence and the State

Evolving Vigilantism in Indonesia

Laurens Bakker

the FBR ’s fierce reputation and violent image and he replied that the FBR is there to protect and defend Betawi interests and, therefore, is indeed capable of responding violently to any threat, but that violence is not its main purpose. The violence, he maintained, is there on the outside to


Edited by Fuat Gursozlu

Peace, Culture, and Violence examines deeper sources of violence by providing a critical reflection on the forms of violence that permeate everyday life and our inability to recognize these forms of violence. Exploring the elements of culture that legitimize and normalize violence, the essays collected in this volume invite us to recognize and critically approach the violent aspects of reality we live in and encourage us to envision peaceful alternatives. Including chapters written by important scholars in the fields of Peace Studies and Social and Political Philosophy, the volume represents an endeavour to seek peace in a world deeply marred by violence. Topics include: thug culture, language, hegemony, police violence, war on drugs, war, terrorism, gender, anti-Semitism, and other topics.

Contributors are: Amin Asfari, Edward Demenchonok, Andrew Fiala, William Gay, Fuat Gursozlu, Joshua M. Hall , Ron Hirschbein, Todd Jones, Sanjay Lal, Alessandro Rovati, Laleye Solomon Akinyemi, David Speetzen, and Lloyd Steffen.


Edited by Pieter de Villiers and Jan Willem van Henten

Violence is present in the very heart of religion and its sacred traditions – also of Christianity and the Bible. The problem, however, is not only that violence is ingrained in the mere existence of religions with their sacred traditions. It is equally problematic to realise that the icy grip of violence on the sacred has gone unnoticed and unchallenged for a very long time. The present publication aims to contribute to the recent scholarly debate about the interconnections between violence and monotheistic religions by analysing the role of violence in the New Testament as well as by offering some hermeneutical perspectives on violence as it is articulated in the earliest Christian writings.

Contributors include: Andries G. van Aarde, Paul Decock, Pieter G.R. de Villiers, Ernest van Eck, Jan Willem van Henten, Rob van Houwelingen, Kobus Kok, Tobias Nicklas, Jeremy Punt, Jan G. van der Watt, and Wim Weren.

David A. Meyer and Arthur Stein

certain inferences even without completely specifying the dynamics. First, they allow assessment of historical evolution, determining whether some historical experience, in our case violence in Indonesia, has undergone a structural change. In general, the analytic methods we develop in this paper are

Troy Osborne

excommunicated the couple and encouraged them to repent and do penance. Reyer’s violent and disruptive lifestyle clearly shocked and offended his fellow Mennonites. Even though one might naturally expect the Mennonite churches to condemn violence, the basic narrative of Reyer’s transgression, admonishment

Christoph Baumgartner

blasphemy as violence that allows us to improve our understanding of the kinds of injury which believers experience in view of blasphemous acts. 2 Furthermore, I explore the conditions that make certain instances of blasphemy take effect as specific forms of violence. My analysis includes research from


Daniel Pinkas

least one of the book’s possible shortcomings. Along the way I will broach another topic: the recent upsurge of psychological research on egotism, and in particular the link between egotism and violence and aggression. Four possible shortcomings of Egotism in German Philosophy come readily to mind: (1

Michael Naas

that within that long history a special place will have to be reserved for the question of history itself , and especially the question of history or historicity in its irreducible relationship to language and to violence. 1 In what follows, I would like to sketch out some of the early moments in

Esra’ M. Abdelzaher

destructive as any means of violence. Silva (2014) clarifies that reporting news about serial killers, posting hatred utterances and defaming a group of people are linguistic episodes in the violence series. Žižek (2008) argues that when workers, for instance, engage in violent clashes with policemen, the