Fr. Vasilios Thermos
This discussion will focus on violence as the exploitation of others, a manifestation of consumer culture.
People consume differently: some do so moderately and consciously, avoiding consumerism’s pitfalls; others succumb to these traps, and some develop obsessive, dependent consumption behaviors.
Advertising and consumer ideology revolve around pleasure. It’s worth noting how often terms like “enjoy,” “pleasure,” and “indulge” appear in advertisements. This culture’s focus on pleasure can lead to obsession and addiction through the brain’s dopamine system. Addiction can target substances, food, alcohol, activities like video games, or compulsive social media use. Depending on the obsession’s focus, it might involve “consuming” people, with pornography easily accessible online.
One might argue that pornography users don’t directly harm others. However, their pleasure stems from a world rooted in violence, as known and read about. Moreover, constant pleasure-seeking, especially through pornography, trains individuals to use others, often men using women as objects. The rise in sexual violence and deviant behavior correlates with pornography’s influence. Some individuals cross boundaries, committing violence against others due to obsessive pleasure-seeking.
This dark backdrop is tied to postmodernity, our cultural environment emphasizing momentary experiences and adrenaline, fueling obsession and addiction.
This isn’t just about consumerism but a new cultural setting where digital technology and imagery reshape consciousness.
People are now “trained” to seek instant pleasure, experiences, and strong emotions. When others are used as a means to these ends, they cease to exist as whole persons to the perpetrator, becoming objects without subjectivity, often linked to narcissism.
Regarding femicide, it’s crucial to note that when victims resist narcissistic exploitation, violence can escalate, as narcissism can’t tolerate refusal.
Violence often erupts when people feel entitled: “What I want must happen. Others must conform to my desires. I don’t tolerate objections.” Resistance provokes physical violence, beyond mere objectification for pleasure.
Another form of violence is psychic fixation. Psychoanalysis, particularly Melanie Klein’s school, highlighted the baby’s transition from a “paranoid-schizoid position” to a “depressive position” in early life.
Initially, a baby is mentally merged with the mother, feeling secure with her presence and anxious in her absence. The world divides into a good whole with the mother and threatening “others.”
As the child matures, they adopt a more nuanced mental position, recognizing that life isn’t black-and-white, acknowledging personal and others’ faults. This maturity allows for forgiveness, mistake recognition, and a nuanced view of the world.
Some adults, however, retain immature mental positions, unable to transcend blaming others entirely. This manifests in politics, where parties demonize opponents, and in fanatical sports supporters who resort to violence against rival groups.
This primitive worldview divides into good and evil, leading to violence if not outgrown.
Nationalist conflicts often exhibit this violence, with citizens taught that their nation is inherently good and others bad. This mindset, rooted in nationalism, leads to widespread violence.
Totalitarian regimes exemplify this, such as Hitler’s Nazis or the Soviet Union’s paranoia, where violence and distrust prevailed, even among allies.
Meeting marginalized people can evoke anxiety, fearing similar misfortune. People sometimes resort to exclusion, humiliation, or violence against marginalized groups to affirm their perceived superiority and assuage their insecurity.
Lastly, there’s violence rooted in male identity, or androcratic attitudes. Men may resort to violence when doubting their masculinity. This stems from strong mother-son bonds and negative masculine identity, making some men’s masculinity fragile.
Such men fear gender equality and resist accepting women as equal subjects. They often express violence due to anxiety over gender dynamics or when feeling threatened by women.
This can result in emotional pressure, jealousy, or even femicide.
Another extension of this violence targets homosexuals, due to fragile masculinity doubts in encountering LGBTQ+ individuals.
Homophobia is more common among men, especially in far-right circles and among anti-immigrant individuals, who see these groups as symbolic invaders.
Greeks must address a culture of violence, rooted in lawlessness, low trust, and intense political and social divides.
Solutions should involve identifying and supporting victims, particularly children prone to bullying and women in abusive relationships. Perpetrators also need care and intervention.
Prevention networks between schools, mental health structures, and families are vital, though currently underdeveloped. Additionally, corrective measures for offenders are lacking.
Remember, victims can become perpetrators, perpetuating the cycle of violence. Parents often underestimate their children’s violent behavior, hindering access to specialists.
These systemic issues require institutional action.
In conclusion, the poet Tassos Livaditis reminds us of the shared path of victims and perpetrators, emphasizing the importance of addressing both sides’ suffering. As St. Gregory Palamas stated, harming others means warring with Christ himself, reflecting faith’s natural conclusion.
Leave a Reply