000			03599nam a22004695i 4500
001			202687
003			IT-RoAPU
005			20230501181856.0
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008			230103t20222007nyu fo d z eng d
020			_a9780823227006 _qprint
020			_a9780823293483 _qPDF
024	7		_a10.1515/9780823293483 _2doi
035			_a(DE-B1597)9780823293483
035			_a(DE-B1597)565909
035			_a(OCoLC)1306540589
040			_aDE-B1597 _beng _cDE-B1597 _erda
072		7	_aHIS010010 _2bisacsh
084			_aonline - DeGruyter
100	1		_aDoubt, Keith _eautore
245	1	0	_aUnderstanding Evil : _bLessons from Bosnia / _cKeith Doubt.
264		1	_aNew York, NY : _bFordham University Press, _c[2022]
264		4	_c©2007
300			_a1 online resource (184 p.)
336			_atext _btxt _2rdacontent
337			_acomputer _bc _2rdamedia
338			_aonline resource _bcr _2rdacarrier
347			_atext file _bPDF _2rda
505	0	0	_tFrontmatter -- _tContents -- _tAcknowledgments -- _tPart 1 Witnessing Evil -- _tPart 2 Understanding Evil -- _tReferences -- _tIndex
506	0		_arestricted access _uhttp://purl.org/coar/access_right/c_16ec _fonline access with authorization _2star
520			_aUnderstanding Evil seeks to articulate the evil that happened in Bosnia within the context of war crimes and crimes against humanity. Its analysis centers on the question of whether it is possible to understand evil as action. Since the foundations of the social are found in human action, evil's assault on these foundations results in the demise of the social. While evil simulates the outer form of action, ultimately evil belies itself as action. Can someone act with an evil end? Socrates says no, no one willingly does evil. Although, with a mixture of reason and empiricism, the author tries hard to overcome the Socratic position—searching for evil's agency, purpose, means, conditions, and ethos—in the end, the search fails. The author concludes by accepting the Socratic position: action whose end is evil is unthinkable. This tack provides an alternative to recent theorizing about evil by philosophers such as Richard Bernstein and Jeffrey Alexander. The book understands evil via a neologism—as sociocide, the murdering of society. In Bosnia, not only were families destroyed, but their homes as well. Not only were bridges, libraries, schools, mosques, and churches demolished, but towns and cities were obliterated. Bosnian Muslims were murdered behind the mindless rhetoric of "ethnic cleansing," and their history and collective memory were viciously attacked. In the first case, the social violence is called "domicide," in the second, "urbicide," and in the third, "genocide." In Bosnia, however, war took on a truly twisted orientation. Not only were social structures and institutions attacked, but society itself became the target. The book develops the significance of sociocide as the consequence of evil in order to understand the suffering and tragedy of people and communities in Bosnia.
538			_aMode of access: Internet via World Wide Web.
546			_aIn English.
588	0		_aDescription based on online resource; title from PDF title page (publisher's Web site, viewed 03. Jan 2023)
650		7	_aHISTORY / Europe / Eastern. _2bisacsh
850			_aIT-RoAPU
856	4	0	_uhttps://doi.org/10.1515/9780823293483
856	4	0	_uhttps://www.degruyter.com/isbn/9780823293483
856	4	2	_3Cover _uhttps://www.degruyter.com/document/cover/isbn/9780823293483/original
942			_cEB
999			_c202687 _d202687