{"product_id":"140495","title":"Topology of Violence ","description":"\u003ccenter\u003e\u003cdiv style=\"text-align:center\"\u003e\u003cimg src=\"https:\/\/tmgdisk01.cafe24.com\/images\/vs\/4172\/sv\/WQtVOQnt6620ixyuxg2oel.png?v=1764955287\" style=\"max-width:100%;max-height:10px\"\u003e\u003c\/div\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\u003ccenter\u003e\n\n\u003cdiv style=\"width:95%\"\u003e\n\n\u003cdiv style=\"text-align:center;font-size:30px;font-weight:bolder;line-height:1.6em\"\u003e Topology of Violence \u003c\/div\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cdiv style=\"border-bottom:1px;border-bottom-style:dotted;border-color:;padding-bottom:20px\"\u003e\u003ccenter\u003e\u003ctable align=\"center\" width=\"100%\"\u003e\u003ctbody style=\"border:0px\"\u003e\n\n\u003ctr\u003e\u003ctd align=\"center\" style=\"line-height:1.2em;text-align:center;font-size:18px;color:black;font-weight:bold;padding-bottom:20px;\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\n\n\u003ctr\u003e\u003ctd style=\"text-align:center\"\u003e\u003cimg src=\"https:\/\/image.yes24.com\/goods\/90525702\/XL\" style=\"max-width:100%;height:auto\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\n\n\n\u003c\/tbody\u003e\u003c\/table\u003e\u003c\/center\u003e\u003c\/div\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cdiv style=\"width:95%;{split_style6}padding-top:20px;padding-bottom:20px\"\u003e\n\n\u003cdiv style=\"text-align:left;font-size:16px;font-weight:bold;padding-bottom:20px\"\u003e Description \u003c\/div\u003e\n\n\u003cdiv style=\"text-align:left;word-break:break-all;font-size:14px;line-height:1.6em;\"\u003e\n\n\u003cdiv\u003e\u003ch5\u003e \u003cb\u003eBook Introduction\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e\u003cdiv\u003e \u003cb\u003eA sharp analysis of the invisible violence in our society.\u003cbr\u003e A book that contains the logic of violence underlying the reasoning developed in \"The Fatigued Society\"\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e A book that analyzes the violence that dominates the world today, from the structure, history, politics, psychology, and even the violence of systems that make it difficult to identify perpetrators.\u003cbr\u003e From a sovereign society to a modern disciplinary society, and then to today's performance-based society, this book examines the topological transformation of violence, which has evolved along with the societal changes, and provides a keen insight into the violence of this era, which is increasingly internalized and psychologicalized. \u003cbr\u003eIt sharply analyzes the invisible violence of our society, showing how freedom devolves into violence within the neoliberal system, how the violence of affirmation breeds depression and burnout, and how narcissism leads to the destruction of community.\u003cbr\u003e\n\n\u003c\/div\u003e\u003c\/div\u003e\n\u003cdiv\u003e\u003cul\u003e\u003cli\u003e You can preview some of the book's contents.\u003cbr\u003e \u003cspan\u003ePreview\u003c\/span\u003e\n\n\u003c\/li\u003e\u003c\/ul\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cbr\u003e\u003cdiv\u003e\u003ch5\u003e \u003cb\u003eindex\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e introduction\u003cbr\u003e\u003cbr\u003e \u003cb\u003ePart 1: Macrophysics of Violence\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e 1.\u003cbr\u003e Topology of Violence\u003cbr\u003e 2.\u003cbr\u003e Archaeology of Violence\u003cbr\u003e 3.\u003cbr\u003e The psychology of violence\u003cbr\u003e 4.\u003cbr\u003e politics of violence\u003cbr\u003e 5.\u003cbr\u003e The macro logic of violence\u003cbr\u003e\u003cbr\u003e \u003cb\u003ePart 2: Microphysics of Violence\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e 1.\u003cbr\u003e violence of the system\u003cbr\u003e 2.\u003cbr\u003e Microphysics of Power\u003cbr\u003e 3.\u003cbr\u003e The violence of positivity\u003cbr\u003e 4.\u003cbr\u003e The violence of transparency\u003cbr\u003e 5.\u003cbr\u003e Media is mass-age\u003cbr\u003e 6.\u003cbr\u003e rhizomatic violence\u003cbr\u003e 7.\u003cbr\u003e The violence of globalization\u003cbr\u003e 8.\u003cbr\u003e Homo Liber\u003cbr\u003e\u003cbr\u003e main\u003cbr\u003e Translator's Note\u003c\/div\u003e\n\u003cdiv\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cbr\u003e\u003cdiv\u003e\u003ch5\u003e \u003cb\u003eInto the book\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e\n\u003cdiv\u003e Psychological internalization is a central issue in the topological shift in violence that has occurred in modern times. \u003cbr\u003eViolence occurs in the form of inner conflict of the soul.\u003cbr\u003e Destructive tensions are resolved internally rather than released outwardly.\u003cbr\u003e The front is formed within the self, not outside it.\u003cbr\u003e ...\u003cbr\u003e Conscience is the place where the transmission of violence takes place.\u003cbr\u003e ...\u003cbr\u003e Aggression directed at others is redirected into aggression directed at oneself.\u003cbr\u003e In proportion as man tolerates aggression towards others, his conscience becomes more strict and exerts greater coercive power.\u003cbr\u003e\u003cbr\u003e --- p.19\u003cbr\u003e\u003cbr\u003e When life is stripped bare like a coin and loses all narrative content, a frenzied health cult arises.\u003cbr\u003e As society becomes atomized and communalism erodes, the only thing left is my body, and so the urgency to maintain this body's health at all costs arises.\u003cbr\u003e In the place of ideal values, only the exhibition value and health value of the ego that craves attention remain. \u003cbr\u003eA bare life destroys all teleology, all 'for's sake' that would answer the question of why one should be healthy.\u003cbr\u003e Health becomes a self-sufficient value, losing all content and falling into the void of purposeless purposiveness.\u003cbr\u003e\u003cbr\u003e --- p.36~37\u003cbr\u003e\u003cbr\u003e Because the compensation structure is disrupted, performance-driven individuals are increasingly pressured to achieve greater results.\u003cbr\u003e Loss of connection with others is a transcendental condition that creates the possibility of a compensation crisis.\u003cbr\u003e Another cause of the compensation crisis can be found in today's production relations.\u003cbr\u003e As a result of the work that has been done and completed, the final work, Werk, is no longer possible.\u003cbr\u003e Today's production relations are precisely what prevents completion.\u003cbr\u003e Humans work towards the open side.\u003cbr\u003e The format of a complete story with a beginning and an end is disappearing.\u003cbr\u003e\u003cbr\u003e --- p.47\u003cbr\u003e\u003cbr\u003e The negativity of the superego limits the freedom of the ego.\u003cbr\u003e On the other hand, self-planning toward the ideal self is interpreted as an act of freedom. \u003cbr\u003eHowever, in front of the unattainable ideal self, the ego recognizes itself as a flawed being and a failure, and pours out self-reproach.\u003cbr\u003e Self-aggression arises from the gap between the real self and the ideal self.\u003cbr\u003e The ego makes itself the object of struggle and wages war against itself.\u003cbr\u003e A society of positivity that believes itself to be free from all compulsion by others is entangled in a destructive self-compulsion and cannot escape it.\u003cbr\u003e Mental illnesses such as burnout syndrome and depression, which have emerged as major diseases of the 21st century, all exhibit self-aggressive characteristics.\u003cbr\u003e The ego inflicts violence on itself and exploits itself.\u003cbr\u003e In place of the violence from others, self-generated violence takes over.\u003cbr\u003e This violence is more lethal than the violence of others because the victim mistakenly believes he or she is free.\u003cbr\u003e\u003cbr\u003e --- p.61~62\u003cbr\u003e \u003cbr\u003eThat is, the task of configuring the typist differently, of reconfiguring the typist so that it does not trigger destructive immune resistance, is necessary.\u003cbr\u003e Wouldn't it be possible to have a relationship with the other in which I accept and affirm the other's differences, the other's very being, So-Sein?\u003cbr\u003e Another way to say affirmation of this is Freundlichkeit.\u003cbr\u003e Friendship does not mean simply leaving the other person in a passive and indifferent attitude, but rather connecting with the other person through an attitude of active engagement.\u003cbr\u003e The feeling of friendship awakens only when we meet others, strangers.\u003cbr\u003e ...\u003cbr\u003e The politics of friendship is more open than the politics of tolerance.\u003cbr\u003e\u003cbr\u003e --- p.78\u003cbr\u003e\u003cbr\u003e Democracy is communicative at its core.\u003cbr\u003e Minorities can also influence the decision-making process by speaking out.\u003cbr\u003e Dictatorship prohibits speech.\u003cbr\u003e Dictatorship is just a matter of accepting and reducing.\u003cbr\u003e\u003cbr\u003e --- p.83\u003cbr\u003e\u003cbr\u003e Friendship is in some ways a sign of the political. \u003cbr\u003eBecause the community itself is “something friendly.”\u003cbr\u003e Aristotle understands friendship as a very fundamental, existential problem.\u003cbr\u003e Friendship is a “free decision to live together,” and in that sense, it can be said to be the foundation of a nation, a prerequisite for its establishment.\u003cbr\u003e In a strong sense, what is political is not the will to exercise ruling power, but the decision to live together.\u003cbr\u003e Human life is not politicized by being entrusted to an unconditional power that determines life and death.\u003cbr\u003e The decision to live together politicizes human existence.\u003cbr\u003e Power and violence lack the true spirit of political community, the determination to live together.\u003cbr\u003e Power, although it presupposes community, is ultimately a phenomenon of the self.\u003cbr\u003e That is, it is self-centered.\u003cbr\u003e Togetherness is not what power seeks.\u003cbr\u003e\u003cbr\u003e --- p.95\u003cbr\u003e \u003cbr\u003eToday, politics itself has been positivized and reduced to a state where there is no possibility of sovereign action.\u003cbr\u003e Work is positive in that the forces and compulsions that make us do it can never be questioned or surpassed.\u003cbr\u003e The positivity of work perpetuates the normal state.\u003cbr\u003e In politics, which has become a thing, there is no transcendent horizon that goes beyond what is simply possible.\u003cbr\u003e After capital has absorbed all transcendence and all externality, politics too remains quietly within the internal space of capital.\u003cbr\u003e As politics becomes more positive, political parties and ideologies also lose their importance day by day.\u003cbr\u003e The void in politics is filled with spectacles produced by the media.\u003cbr\u003e Politicians, too, occupy a space of depoliticized spectacle.\u003cbr\u003e It is not their political actions but their humanity that becomes the subject of media production.\u003cbr\u003e\u003cbr\u003e --- p.100\u003cbr\u003e \u003cbr\u003ePower bends the subject until he bends himself.\u003cbr\u003e Violence, on the other hand, bends the typist and eventually breaks him.\u003cbr\u003e\u003cbr\u003e --- p.105\u003cbr\u003e\u003cbr\u003e The idea that power is founded on violence is wrong.\u003cbr\u003e Violence has a different orientation from power.\u003cbr\u003e Therefore, it is quite possible for violent incidents to occur that are completely unrelated to the process of power.\u003cbr\u003e For example, murder motivated by hatred is violence that aims nothing more than to eliminate the existence of the other.\u003cbr\u003e There is no intention here to gain dominion over the typist.\u003cbr\u003e If we examine violence only from the perspective of power, its true nature is not revealed.\u003cbr\u003e\u003cbr\u003e --- p.111\u003cbr\u003e\u003cbr\u003e Power is the relationship that binds the self and the other.\u003cbr\u003e Power operates symbolically.\u003cbr\u003e That is, it has the sym-ballein function of creating relationships and bringing them together.\u003cbr\u003e Of course, power can also take demonic forms. \u003cbr\u003eDemonized power appears as an oppressive, destructive, divisive, and excluding force.\u003cbr\u003e But to view power solely in terms of its evil nature is to overlook the symbolic nature of power's productive function.\u003cbr\u003e Violence, unlike power, is not a symbolic medium.\u003cbr\u003e Violence is inherently diabolical.\u003cbr\u003e That is, violence is divisive dia-ballein.\u003cbr\u003e Power has a symbolic dimension, so it actually produces many symbols, and it is through the use of such symbols that it becomes eloquent.\u003cbr\u003e On the other hand, violence, because of its evil nature, represents a poverty of symbolism, a poverty of language.\u003cbr\u003e --- p.112\u003cbr\u003e\u003cbr\u003e He has the same periphery as the space he dominates, that is, the space he occupies.\u003cbr\u003e This topology of power explains why a complete loss of power feels like a complete loss of space.\u003cbr\u003e\u003cbr\u003e --- p.113\u003cbr\u003e \u003cbr\u003eSartre's words, 'Hell is other people', are only possible in the immunological age.\u003cbr\u003e Today, heterogeneity is increasingly being replaced by consumable differences that do not trigger an immune response.\u003cbr\u003e These differences do not have the unfamiliar thorns that cause fierce immune resistance.\u003cbr\u003e Foreigners are also positively identified as exotic and, unlike immunological other people, do not elicit an immune response.\u003cbr\u003e Contrary to the macrologic of violence, the micrologic of violence does not follow the immunological model.\u003cbr\u003e The micro-logic of violence is the logic of the same thing.\u003cbr\u003e\u003cbr\u003e --- p.117~118\u003cbr\u003e\u003cbr\u003e Systemic violence is exercised without any hostility or dominance.\u003cbr\u003e The perpetrators of violence are neither the individuals in power nor the ruling class.\u003cbr\u003e The system itself is the subject of violence.\u003cbr\u003e There is no agent responsible for oppression or exploitation.\u003cbr\u003e\u003cbr\u003e --- p.128\u003cbr\u003e\u003cbr\u003e Here too, the difference between exploiter and exploited disappears. \u003cbr\u003eNot only the weak but also the strong suffer from burnout syndrome.\u003cbr\u003e The victims are at the same time accomplices of the system.\u003cbr\u003e The victims are indistinguishable from the perpetrators who keep the system running smoothly.\u003cbr\u003e Violence has a self-relational character in that it leads to self-exploitation and the identification of perpetrator and victim.\u003cbr\u003e\u003cbr\u003e --- p.129\u003cbr\u003e\u003cbr\u003e Today's war is a war against oneself.\u003cbr\u003e Because the negativity of hostility has disappeared, war becomes self-relational.\u003cbr\u003e He who destroys is destroyed.\u003cbr\u003e He who strikes gets hit.\u003cbr\u003e The one who wins is also the one who loses.\u003cbr\u003e This war is completely invisible and unclear because it pretends to be peace.\u003cbr\u003e It is a war that no one can win.\u003cbr\u003e Not a one-sided victory, but only the total collapse, the total exhaustion, will end a war without an enemy.\u003cbr\u003e The entire system will burst due to overheating.\u003cbr\u003e What is at work here is a bursting violence. \u003cbr\u003eImplosive violence is distinguished from explosive violence, which expands and conquers new spaces, like imperialist violence or classical war violence.\u003cbr\u003e Explosive violence exerts pressure outward.\u003cbr\u003e In explosive violence, on the other hand, since there is no outside, the pressure is applied inward.\u003cbr\u003e Explosive violence creates destructive tensions and compulsions within, which lead to a system-wide strain.\u003cbr\u003e Climate and environmental disasters are also symptomatic of the system's overheating.\u003cbr\u003e A performance-driven entity that has reached a state of exhaustion is a pathological precursor to the impending collapse of the system.\u003cbr\u003e\u003cbr\u003e --- p.144\u003cbr\u003e\u003cbr\u003e Far more threatening than the terror of others is the terror of one's own self, the terror of immanence.\u003cbr\u003e There can be no effective defense against such terrorism, which has no negativity.\u003cbr\u003e --- p.147\u003cbr\u003e\u003cbr\u003e The persistent demand for transparency is based on the idea of ​​a world, or rather, a human being, without any form of negativity. \u003cbr\u003eThe machine is completely transparent.\u003cbr\u003e Transparent communication would be a type of communication between machines that is not possible for humans.\u003cbr\u003e The obsession with total transparency homogenizes humans into functional elements of a system.\u003cbr\u003e Herein lies the violence of transparency.\u003cbr\u003e The entire personality of a human being also contains aspects that are to some extent inaccessible and impenetrable.\u003cbr\u003e It would be violence to completely expose a human being and shine an excessive light on him.\u003cbr\u003e Peter Handke writes:\u003cbr\u003e “I live by what others don’t know about me.”\u003cbr\u003e --- p.153~154\u003cbr\u003e\u003cbr\u003e As is well known, computers do not know how to hesitate.\u003cbr\u003e Computers become autistic calculators because they lack the dimension of typing.\u003cbr\u003e Reason, too, is linked to negativity in its most essential sense.\u003cbr\u003e Without negativity, reasoning would be no different from calculation.\u003cbr\u003e\n\n\u003c\/div\u003e\n\u003cdiv\u003e --- p.181\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cdiv\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cbr\u003e\u003cdiv\u003e\u003ch5\u003e \u003cb\u003ePublisher's Review\u003c\/b\u003e\n\u003c\/h5\u003e\u003c\/div\u003e\n\u003cdiv\u003e  \u003cdiv\u003e\n\u003cb\u003eA sharp analysis of the invisible violence in our society.\u003cbr\u003e A book that contains the logic of violence underlying the reasoning developed in \"The Fatigued Society\"\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e It has been ten years since the publication of 『Fatigue Society』 (originally published in 2010, Korean edition published in 2012) by Professor Han Byeong-cheol, a philosopher living in Germany.\u003cbr\u003e \"The Burnout Society\" sharply analyzed the pathological reality they were experiencing by labeling the advanced industrial society of the late 20th century as a performance society and the people of this world as \"performance subjects,\" and it caused a reaction that could be called a syndrome in all of European and Korean society.\u003cbr\u003e The Han Byung-Chul syndrome continues to this day in Spanish-speaking countries and around the world, and he is called “the world’s most widely read living German philosopher.”\u003cbr\u003e The recently published 『Topology of Violence』 (German edition published in 2013) is a book that contains the logic of violence underlying the thinking developed in 『The Burnout Society』. \u003cbr\u003eThis paper delves into the thesis that ‘fatigue is violence’ presented in the last chapter of ‘The Fatigue Society’.\u003cbr\u003e\u003cbr\u003e\u003cbr\u003e This paper examines the topological transformation of violence, which has evolved along with the social changes from a sovereign society to a modern disciplinary society and then to today's performance-based society, and shows that today's violence is increasingly internalized and psychologicalized.\u003cbr\u003e It sharply analyzes the invisible violence of our society, showing how freedom devolves into violence within the neoliberal system, how the violence of affirmation breeds depression and burnout, and how narcissism leads to the destruction of community.\u003cbr\u003e\u003cbr\u003e The subject of achievement liberates himself and turns himself into a project.\u003cbr\u003e However, the transformation from subject to project does not eliminate violence.\u003cbr\u003e In place of external coercion by others, self-coercion disguised as freedom takes over. \u003cbr\u003eThese developments are closely related to capitalist production relations.\u003cbr\u003e When the level of production reaches a certain level, self-exploitation begins to be much more effective and yield greater results than exploitation of others.\u003cbr\u003e Because self-exploitation is accompanied by a feeling of freedom.\u003cbr\u003e A performance-based society is a society of self-exploitation.\u003cbr\u003e The achiever exploits himself until he burns out.\u003cbr\u003e The self-aggression that occurs at this time often escalates to suicidal violence.\u003cbr\u003e This reveals that the project is a bullet aimed at itself by the subject of the achievement.\u003cbr\u003e Pages 20-21\u003cbr\u003e\u003cbr\u003e \u003cb\u003eThe structure, history, politics, psychology, and even the violence of a system that makes it difficult to identify the perpetrators\u003cbr\u003e Reflections on the violence that dominates today's world\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e He first introduces the topological transformation of violence.\u003cbr\u003e As the social structure changes, the nature of violence also changes. \u003cbr\u003eFrom the bloody violence found in primordial sacrificial rituals, the violence of jealous and vengeful mythological gods, to the violence of the sovereign who orders beheadings, the violence of merciless torture, and then to the bloodless violence of the gas chambers, the viral violence of terrorism, and the verbal violence that hurts feelings.\u003cbr\u003e Violence that was once blatant and bloody gradually lost its legitimacy and became something that had to be hidden as much as possible.\u003cbr\u003e According to the author's analysis, all this violence is still a 'violence of negativity' that grows out of the tension between self and other, inside and outside, friend and enemy.\u003cbr\u003e Part 1, 'Macrophysics of Violence', mainly deals with the violence of negativity.\u003cbr\u003e He approaches his own concept of violence by examining the discussions of Freud, Benjamin, Carl Schmitt, Richard Sennett, René Girard, Agamben, Deleuze and Guattari, Foucault, Bourdieu, and Heidegger.\u003cbr\u003e\u003cbr\u003e \u003cbr\u003eThus, in Part 2, “The Microphysics of Violence,” we examine from various angles the violence operating within free individuals in today’s neoliberal world.\u003cbr\u003e The subject internalizes the demands of the system and fully complies with them.\u003cbr\u003e In the effort to reach the ideal self, we join the ranks of overproduction, overcommunication, overattention, and overactivity.\u003cbr\u003e Driven by the need for survival and the pursuit of efficiency, we become both perpetrators and victims, trapped in self-exploitation, the breakdown of boundaries, depression, and burnout.\u003cbr\u003e What makes this violence of positivity more lethal than the violence of negativity is that it has no warning and no clear enemy.\u003cbr\u003e Ultimately, the system will inevitably collapse and burn down, and “the exhausted performance-based entity is a pathological sign of the imminent collapse of the system.”\u003cbr\u003e \u003cbr\u003eViolence is an external force that attacks me, subdues me, and takes away my freedom.\u003cbr\u003e Violence invades me without my permission.\u003cbr\u003e However, not all external influences are violent.\u003cbr\u003e The moment I acknowledge that action and associate it with my actions, that is, the moment I establish a certain relationship between that action and myself, it no longer has the character of violence.\u003cbr\u003e I act freely in relation to that action.\u003cbr\u003e I affirm it as my own content.\u003cbr\u003e Page 103\u003cbr\u003e\u003cbr\u003e \u003cb\u003eWe are both perpetrators and victims of violence, caught in the trap of self-exploitation.\u003cbr\u003e\u003cbr\u003e How can one wake up from this fatal paralysis?\u003cbr\u003e In an era where previously hidden violence is being revealed and accusations of violence are pouring in, a welcome welcome to the discussion on violence.\u003c\/b\u003e\u003cbr\u003e \u003cbr\u003eIn these times when the world is facing an extraordinary crisis due to the coronavirus pandemic, when targeted attacks against certain individuals are heating up the media and social media, when physical violence and hate crimes against the vulnerable are frequent, and when the entire United States is in turmoil over the 'Floyd incident', it seems that (according to the author's diagram) the world is still dominated by the 'violence of negativity'.\u003cbr\u003e Relatively, the 'violence of positivity' seems to be disappearing from sight.\u003cbr\u003e\u003cbr\u003e \u003cbr\u003eBut in this age of infectious disease, has the microphysical violence we inflict on ourselves truly diminished? Isn't the violence of positivity still operating in various ways? To overcome these difficult times, aren't we unknowingly diving into even more intense self-exploitation? Furthermore, perhaps even what appears to be the violence of negativity actually overlaps with layers of the violence of positivity? What if all the hyper-communication, hyper-activity, and hyper-production ultimately lead to the violence of negativity directed at others? And after the pandemic subsides to a certain degree, will the post-COVID-19 society truly be any different from before? Like a pendulum swinging from one end to the other, as if trying to make up for the current negative growth, won't the actors of the performance-based society hastily return to the extremes of capitalism and continue their self-exploitation? Perhaps this is precisely the \"normalcy\" so many dream of in these extraordinary times?\u003cbr\u003e \u003cbr\u003eIf, contrary to the claims of optimists, violence is not diminishing even in this enlightened world, if violence operates in a different way than before, and if efforts to find an exit from this violence are justified, then this book, which delves into the macro and micro structures of violence, is an urgent text that must be read now.\u003cbr\u003e In an era where previously hidden violence is being exposed and accusations of violence are on the rise, I hope this book, which contains extraordinary reflections on violence, will serve as a catalyst for productive discussion. \u003cbr\u003e\n\n\u003c\/div\u003e\n\u003cdiv\u003e\u003c\/div\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cdiv style=\"width:95%;padding-top:20px;padding-bottom:20px\"\u003e\n\n\u003cdiv style=\"text-align:left;font-size:16px;font-weight:bold;padding-bottom:20px\"\u003e GOODS SPECIFICS \u003c\/div\u003e\n\n\u003cdiv style=\"text-align:left;font-size:14px;line-height:1.6em;\"\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003eDate of issue:\u003c\/strong\u003e June 10, 2020\u003c\/div\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003eFormat:\u003c\/strong\u003e Hardcover book binding method guide\u003c\/div\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003ePage count, weight, size:\u003c\/strong\u003e 232 pages | 322g | 124*190*20mm\u003c\/div\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003eISBN13:\u003c\/strong\u003e 9788934995487\u003c\/div\u003e\n\n\u003cdiv style=\"width:100%;margin-bottom:5px;line-height:1.6em;font-size:14px\"\u003e - \u003cstrong\u003eISBN10:\u003c\/strong\u003e 8934995483 \u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\n\u003c\/div\u003e\n\n\u003ccenter\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003ccenter\u003e\u003ctable\u003e\u003ctr\u003e\u003ctd style=\"height:10px\"\u003e\u003c\/td\u003e\u003c\/tr\u003e\u003c\/table\u003e\u003c\/center\u003e\n\n\u003cspan\u003e\u003c\/span\u003e\n\n\u003c\/center\u003e\n\n\n\u003c\/center\u003e","brand":"LIBRAIRIE COREENNE","offers":[{"title":"Default Title","offer_id":43894327148586,"sku":"140495","price":22.0,"currency_code":"EUR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0683\/2750\/5962\/files\/f6d063fbd894752feefdddb3713e5ec1.jpg?v=1765431371","url":"https:\/\/librairie.coreenne.fr\/en\/products\/140495","provider":"LIBRAIRIE COREENNE","version":"1.0","type":"link"}