Evil is sometimes thought to be incomprehensible and abnormal, falling outside of familiar historical and human processes. And yet the twentieth century was replete with instances of cruelty on a massive scale, including systematic torture, murder, and enslavement of ordinary, innocent human beings. These overwhelming atrocities included genocide, totalitarianism, the Holocaust, and the Holodomor. This Element underlines the importance of careful, truthful historical investigation of the complicated realities of dark periods in human history; the importance of understanding these events in terms that give attention to the human experience of the people who were subject to them and those who perpetrated them; the question of whether the idea of 'evil' helps us to confront these periods honestly; and the possibility of improving our civilization's resilience in the face of the impulses towards cruelty to other human beings that have so often emerged.

In this contribution to philosophical ethics, Claudia Card revisits the theory of evil developed in her earlier book The Atrocity Paradigm (2002), and expands it to consider collectively perpetrated and collectively suffered atrocities. Redefining evil as a secular concept and focusing on the inexcusability - rather than the culpability - of atrocities, Card examines the tension between responding to evils and preserving humanitarian values. This stimulating and often provocative book contends that understanding the evils in terrorism, torture and genocide enables us to recognise similar evils in everyday life: daily life under oppressive regimes and in racist environments; violence against women, including in the home; violence and executions in prisons; hate crimes; and violence against animals. Card analyses torture, terrorism and genocide in the light of recent atrocities, considering whether there can be moral justifications for terrorism and torture, and providing conceptual tools to distinguish genocide from non-genocidal mass slaughter.

Using insights from behavioral science, a Holocaust survivor explores how evil actions can seem "moral" to the perpetrators and how we must alter our thinking to prevent this.

A highly insightful study of three major movements in Roman Catholic theology over the past thirty years. This fascinating work of theological scholarship offers an exceptionally broad scope and powerfully unifying theme. Gaspar Martinez first offers penetrating interpretations of three major contemporary theologians working on three continents, in quite dissimilar historical, cultural, social, and economic situations. Then he goes on to illustrate how Johannes Metz, Gustavo GutiTrrez, and David Tracy each had a tensive ongoing relationship to the mid-twentieth century theologians and movements that formed them-Karl Rahner, nouvelle theologie, and Bernard Lonergan, respectively. Martinez brilliantly contextualizes each of these thinkers. In broad strokes, he sketches postwar Germany, postcolonial Peru, and the American century and shows how each man was formed by his era. He also examines the lines of influence and relationship between these theologians and some of their nontheological contemporaries: Metz and Adorno, Bloch, and Benjamin; GutiTrrez and Paulo Freire, JosT Carlos Mariategui, and the novelist JosT Marfa Arguedas; and Tracy and thinkers from Eliade and Ricoeur to Gadamer and Derrida.Martinez convincingly illustrates how each of these theologians in recent years has focused more directly on the mystery of God, entailing greater emphasis on spirituality and mysticism, with the consequence that the more properly theological their theologies have become the more they have become negative theologies.

The 1998 Belfast (Good Friday) Agreement established power-sharing arrangements between the two divided communities in Northern Ireland. The Agreement is not set in stone but is rather a hopeful yet uncertain project. Making it put down deep cultural roots requires some confrontation with and transformation of the history, and the socially constructed memories, of Ireland’s decisive decade 1912–1923, which was violent and divisive.

Well-known for his articulation of the "shadow side" of human individuality and culture, C. G. Jung wrote a great deal about the question of evil throughout his life and in scattered places in his work. In this book his position is pieced together from many sources. In his early work on the unconscious, for instance, he considered the role of evil in the mental processes of the severely disturbed. Later, he viewed the question of moral choice within the framework of his ideas about archetypes and discussions about moral choices, conscience, and the continual ethical reflection that is necessary for all of us. The material here includes letters to Freud and Father Victor White and selections from his writings ranging from his Answer to Job to his travel piece on North Africa.

Since the liberation of the Nazi concentration camps and recognition of the Holocaust as a watershed event of the twentieth century, if not in Western Civilization itself, the capacity of art to represent this event adequately has been questioned. As it analyzes a cross section of Holocaust art within the context of art history, Absence / Presence addresses the discussion head on and explores the interchange between media and horror. The book's contributors include case studies from a broad spectrum of artists in North America, Europe, and Israel to examine some of the more dominant themes in these artists' work. In addition to standard readings of Holocaust art, the essays help illuminate the issues of eugenics; the importance of art for Hitler and the Nazis; the immense pilfering of art that occurred during World War II; and the length and degree of the destruction of European Jewry, which forced artists to reinvent their work through their own fate. This selection of essays also provides alternative views to more typical readings on the Holocaust, specifically, to the story of the Shoah as a relevant art subject, and to those "who ha[ve] a right to create art about the Holocaust." These issues were the subject of an intense international debate based on an exhibition at New York's Jewish Museum titled Mirroring Evil. The retrospective brought to art a series of contemporary perspectives that represented both the outer edges as well as mainstream postmodern thinking concerning representations of the Holocaust. This book, which covers the art from the late I 980s through 2002, includes the work of an array of scholars, curators, and artists from many co11nlries. It will be of great interest to art historians, Jewish scholars, and anyone interested in learning more about the art and artists of the Holocaust.

What is the significance of the body? What might phenomenology contribute to a theological account of the body? And what is gained by prolonging the overlooked dialogue between St. John Paul II and Emmanuel Levinas? Nigel Zimmermann answers these questions through the agreements and the tensions between two of the most important thinkers of the twentieth century. John Paul II, the Polish pope, philosopher, and theologian, and Emmanuel Levinas, the French-Jewish philosopher of Lithuanian heritage, were provocative thinkers who courageously faced and challenged the assumptions of their age. Both held the human person in high regard and did their thinking with constant reference to God and to theological language. Zimmermann does not shirk from the challenges of each thinker and does not hide their differences. However, he shows how they bequeath a legacy regarding the body that we would overlook at significant ethical peril. We are called, Zimmermann argues, to face the other. In this moment God refuses a banal marginalisation and our call to responsibility for the other person is issued in their disarming vulnerability. In the body, philosophy, theology, and ethics converge to call us to glory, even in the paradox of lowly suffering.

Satan is not a theological concept, but a literary character. Systematic and pastoral theology struggles with the existence of Satan and at the same time, the devil inspires authors, poets, artists, and musicians--his true nature in art seems to be creative, even though he is usually associated with destruction. If we want to believe William Blake, the true poet is of the devil's party, without knowing it. The various accounts of the devil in literature and art would certainly promote the theory that Satan himself is working on the side of the artist. While the biblical canon leaves us with many open questions about Satan, the literary canon gives more than enough definitions and interpretations of the devil. Satan is a powerful literary figure, the eternal adversary, object and subject of the story. Without any real substance, he exists in the realm of the narrative, being at the same time destroyer and creator. Satan lends a face to what we experience as evil: the absence of relation, the exile of the soul, the loss of identity, the destruction of the other and the self.

Awarded an American Legion Scholarship I am also an award winning author and have published numerous articles and books. Having attended several colleges and universities eventually earning my Ph. D. in Human Behavior I hold several life credentials in education earned during many years as an educator together with years spent working in the Aerospace Industry and other occupations. But to call Einstein's famous equation E=MC2 incomplete because it does not account for life and death does seem quite extraordinary, yet these remain the two greatest mysteries they have ever been denying us thus far a "theory of everything." Something animates life and departs with death, but what this "something" is not all our science has yet discovered, though things like the Large Hadron Collider may provide needed insight, and it has been in the pursuit of knowledge about these two greatest mysteries that has compelled me into so many varied academic studies and careers attempting to make sense of the world and our place in it and how people think and deal with the issues of life and death philosophically, religiously, and politically. The things I have discovered along the way compelled me to much research and speculation about these mysteries and how they impact our lives, to communicate my thoughts about them to share with others in a daily journal and posted to my website and provided in book format each year. These writings are of importance in an increasingly dangerous world with a most uncertain future due to so much corruption, ineptitude and lack of accountability in our own government as well as that of others, the abject failure of our schools due to the very same things especially the same lack of accountability we find in government, the religious and political hatreds with protracted wars worldwide and little to give hope for world peace I believed my articles about these important enough to publish in book format. Some years ago I removed from the greater part of society to live in semi-seclusion alone with my books and thoughts in a quiet part of the Sequoia National Forest devoting myself to contemplation, speculating about many things and committing my thoughts in writing fulltime. As a writer and author given to much introspection and fascinated by human behavior, nature, and our universe it was important to me to simplify my life as much as possible as anyone given to philosophical speculation about many things must. That much of my writing covers some metaphysical thoughts about God, angels and demons, an afterlife and Biblical stories of origins, of prophecies of the End Times and so much more have been absorbing studies as well and I freely share my thoughts about these in this volume.