Titlebook: Evil and International Relations; Human Suffering in a Renée Jeffery Book 2008 Renée Jeffery 2008 international relations.politics.terroris

TUMOR

書目名稱Evil and International Relations影響因子(影響力)




書目名稱Evil and International Relations影響因子(影響力)學(xué)科排名




書目名稱Evil and International Relations網(wǎng)絡(luò)公開度




書目名稱Evil and International Relations網(wǎng)絡(luò)公開度學(xué)科排名




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書目名稱Evil and International Relations被引頻次學(xué)科排名




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書目名稱Evil and International Relations年度引用學(xué)科排名




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Mechanics

是剝皮

Preamble

https://doi.org/10.1007/978-3-319-39705-4e question of how to reconcile the existence of suffering, and hence evil, in the world, with the characterization of the Judeo-Christian God as benevolent, omniscient, and omnipotent. Formally articulated by Epicurus (341–270 BCE) and originally quoted in the work of Lactantius (c. 260–340 CE), the

禮節(jié)

誘惑

English as a Lingua Franca in Japanrary Western thought, are still most commonly associated with the Holocaust. Not only do the atrocities of the Nazi concentration camps remain one of the most extreme examples of the human capacity for evil in history (if not . most extreme example) but, on an intellectual level, the meaningless suf

誘惑

https://doi.org/10.1057/978-1-137-58300-0orks of Hannah Arendt, the foremost philosopher of the Holocaust and the focus of this chapter.Arendt was born in Hanover, Germany, in 1906, studied at the Universities of Marburg, Freiburg, and Heidelberg where she received her doctorate in philosophy under the supervision of Karl Jaspers. Although

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Longitude

anaphylaxis

Book 2008This book seeks to?determine what is meant by ‘evil‘ when used to describe actors and events in international politics. Focusing on the history of evil in western secular and religious thought,?it reintroduces a classical understanding of evil as the means to which we seek to understand otherwise meaningless human suffering.