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See our disclaimer. The social learning perspective: Mechanisms of aggression. In: Toch H, editor. Psychology of crime and criminal justice. The overlap of violent offending and violent victimization: Assessing the evidence and explanations. Collins Eds. Violent offenders: Theory, research, policy, and practice. Social change and crime rate trends: A Routine Activity Approach.
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Routine Activity Theory
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The Victim-Offender Overlap: Examining the Relationship Between Victimization and Offending
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Chapter 3: Rational Choice And Routine Activities Theory
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Aggressive Behavior, 32 , — Menard, S. Poly-victimization and trauma in a national longitudinal cohort. Using the pathbreaking thought of Derrida as a starting point, Balibar designs a topography of cruelty converted into extremism by ideology, juxtaposing its subjective forms identity delusions, the desire for extermination, and the pursuit of vengeance and its objective manifestations capitalist exploitation and an institutional disregard for life.
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Through a lively engagement with Marx, Hegel, Hobbes, Clausewitz, Schmitt, and Luxemburg, Balibar advances a new understanding of politics as antiviolence and a fresh approach to achieving and sustaining civility. The White Possessive explores the links between race, sovereignty, and possession through themes of property: owning property, being property, and becoming propertyless. Focusing on the Australian Aboriginal context, Aileen Moreton-Robinson questions current race theory in the first world and its preoccupation with foregrounding slavery and migration.
The nation, she argues, is socially and culturally constructed as a white possession. Moreton-Robinson reveals how the core values of Australian national identity continue to have roots in Britishness and colonization, built on the disavowal of Indigenous sovereignty.
A key text in recent continental philosophy, it is indispensable for anyone interested in the debates surrounding materialism, philosophy of religion, and ethics.
Laruelle condemns philosophy for participating in and legitimating the great persecutions of the twentieth century, and lays out a new vision of victim-oriented ethics. To do this, he engages the resources of both quantum physics and theology in order to adapt a key concept of non-philosophy, Man-in-person, for a new understanding of the victim.
As Man-in-person, the victim is no longer exclusively defined by suffering, but has the capacity to rise up against the world?
But what if such hallowed critiques are completely misleading?