This bold and wide-ranging book views the history of humankind through the prism of natural resources – how we acquire them, use them, value them, trade them, exploit them. History needs a cast of characters and in this story the leading actors are peat and hemp, grain and iron, fur and oil, each with its own tale to tell. The uneven spread of available resources was the prime mover for trade, which in turn led to the accumulation of wealth, the growth of inequality and the proliferation of evil. Different sorts of raw material have different political implications and give rise to different social institutions. When a country switches its reliance from one commodity to another, this often leads to wars and revolutions. But none of these crises go to waste – they all lead to dramatic changes in the relations between matter, labour and the state. Our world is the result of a fragile pact between people and nature. As we stand on the verge of climate catastrophe, nature has joined us in our struggle to distinguish between good and evil. And since we have failed to change the world, now is the moment to understand how it works.
When human beings do horrifying things, are they evil? By exploring such popular literature as The Talented Mr. Ripley , Dante's Inferno , The Turn of the Screw , and The Strange Case of Dr. Jekyll and Mr. Hyde , Koehn illustrates that the roots of human violence are not true evil but a symptom of our failure to really know who we are. It is this lack of understanding of ourselves that can lead humans to perform horrifying deeds, rather than 'evil' itself. This is a deep look into human nature, its beauty and its failings. The Nature of Evil offers an insightful and engaging exploration at a time when we are all struggling to understand the roots of violence and suffering.
Despite the overuse of the word in movies, political speeches, and news reports, "evil" is generally seen as either flagrant rhetoric or else an outdated concept: a medieval holdover with no bearing on our complex everyday reality. In "A Philosophy of Evil," however, acclaimed philosopher Lars Svendsen argues that evil remains a concrete moral problem: that we're all its victims, and all guilty of committing evil acts. "It's normal to be evil," he writes--the problem is, we have lost the vocabulary to talk about it. Taking up this problem--how do we speak about evil?--"A Philosophy of Evil" treats evil as an ordinary aspect of contemporary life, with implications that are moral, practical, and above all, political. Because, as Svendsen says, "Evil should neither be justified nor explained away--evil must be fought."
This work examines the nature of good and evil. Set at a time when violence has replaced moral, religious and philosophical concerns, the author places evil back where it belongs, in nature and in our lives. Lyall Watson is also the author of Supernature.
Suffering and Evil in Nature: Comparative Responses from Ecstatic Naturalism and Healing Cultures, edited by Joseph E. Harroff and Jea Sophia Oh, provides many unique experiments in thinking through the implications of ecstatic naturalism. This collection of essays directly addresses the importance of values sustaining cultures of healing and offers a variety of perspectives inducing radical hope requisite for cultivating moral and political imaginings of democracy-to-come as a regulative ideal. Through its invocation of “healing cultures,” the collection foregrounds the significance of the active, gerundive, and processual nature of ecstatic naturalism as a creative horizon for realizing values of intersubjective flourishing, while also highlighting the significance of culture as an always unfinished project of making discursive, interpretive and ethical space open for the subaltern and voiceless. Each contribution gives voice to the tensions and contradictions felt by living participants in emergent communities of interpretation—namely those who risk replacing authoritarian tendencies and fascist prejudices with a faith in future-oriented archetypes of healing to make possible truth and reconciliation between oppressor and oppressed, victimizers and victims of violence and trauma. These essays then let loose the radical hope of healing from suffering in a ceaseless community of communication within a horizon of creative democratic interpretation.
This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
The code of conduct for a leading tech company famously says "Don't Be Evil." But what exactly is evil? Is it just badness by another name--the shadow side of good? Or is it something more substantive--a malevolent force or power at work in the universe? These are some of the ontological questions that philosophers have grappled with for centuries. But evil also raises perplexing epistemic and psychological questions. Can we really know evil? Does a victim know evil differently than a perpetrator or witness? What motivates evil-doers? Satan's rebellion, Iago's machinations, and Stalin's genocides may be hard to understand in terms of ordinary reasons, intentions, beliefs, and desires. But what about the more "banal" evils performed by technocrats in a collective: how do we make sense of Adolf Eichmann's self-conception as just an effective bureaucrat deserving of a promotion? Evil: A History collects thirteen essays that tell the story of evil in western thought, starting with its origins in ancient Hebrew wisdom literature and classical Greek drama all the way to Darwinism and Holocaust theory. Thirteen interspersed reflections contextualize philosophical developments by looking at evil through the eyes of animals, poets, mystics, witches, librettists, film directors, and even a tech product manager. Evil: A History will enlighten readers about one of the most alluring and difficult topics in philosophy and intellectual life, and will challenge their assumptions about the very nature of evil.
The crimes of Charles Manson, Ted Bundy, Jeffrey Dahmer, John Wayne Gacy, Dennis Rader, and other high-profile killers are so breathtakingly awful that most people would not hesitate to label them evil. In this groundbreaking book, renowned psychiatrist Michael H. Stone-host of Discovery Channel's former series Most Evil-uses this common emotional reaction to horrifying acts as his starting point to explore the concept and reality of evil from a new perspective. In an in-depth discussion of the personality traits and behavior that constitute evil across a wide spectrum, Dr. Stone takes a clarifying scientific approach to a topic that for centuries has been inadequately explained by religious doctrines.Basing his analysis on the detailed biographies of more than 600 violent criminals, Stone has created a 22-level hierarchy of evil behavior, which loosely reflects the structure of Dante's Inferno. He traces two salient personality traits that run the gamut from those who commit crimes of passion to perpetrators of the worst crimes-sadistic torture and murder. One trait is narcissism, as exhibited in people who are so self-centered that they have little or no ability to care about their victims. The other is aggression, the use of power over another person to inflict humiliation, suffering, and death.Stone then turns to the various factors that, singly or intertwined, contribute to pushing certain people over the edge into committing heinous crimes. They include heredity, adverse environments, violence-prone cultures, mental illness or brain injury, and abuse of mind-altering drugs. All are considered in the search for the root causes of evil behavior.What do psychology, psychiatry, and neuroscience tell us about the minds of those whose actions could be described as evil? And what will that mean for the rest of us? Stone discusses how an increased understanding of the causes of evil will affect the justice system. He predicts a day when certain persons can safely be declared salvageable and restored to society and when early signs of violence in children may be corrected before potentially dangerous patterns become entrenched.Michael H. Stone, MD (New York, NY) is professor of clinical psychiatry at the Columbia College of Physicians and Surgeons. He is the author of ten books, most recently Personality Disorders: Treatable and Untreatable, and over two hundred professional articles and book chapters. He is also the host of Discovery Channel's former series Most Evil and has been featured in the New York Times, Psychology Today, the Christian Science Monitor, CNN, ABC News, CBS News, NBC News, the New York Post, the London Times, the BBAC, and Newsday, among many other media outlets.
Is the evolutionary process intelligently designed? If so, why did the Creator choose such an evil-infested means to create the biosphere? What is the intrinsic nature of evil itself? Is natural evil necessary? Is evil compatible with the existence of God? Will the world's evils ever be totally redeemed? What place does humanity occupy in the cosmic scheme of things? Evolution and the Problem of Natural Evil attempts to answer these and other timeless questions by proposing a bold new conceptual synthesis that aggressively marries the tenets of modern developmental psychology to the basic concepts of classical theism. The end result of this novel approach is deeply encouraging, insofar as it places the problem of evil, as well as the general fate of human existence, in a much larger and more optimistic context than has traditionally been imagined.
"An examination of how Americans brought concepts of the devil, demons, and hell into every fabric of their lives and times in the American Civil War. These influences continued to impact the nation and its people after the war"--
