Evil In The Modern World

Whether expressed in theological or secular terms, evil poses a problem about the world's intelligibility. It confronts philosophy with fundamental questions: Can there be meaning in a world where innocents suffer? Can belief in divine power or human progress survive a cataloging of evil? Is evil profound or banal? Neiman argues that these questions impelled modern philosophy. Traditional philosophers from Leibniz to Hegel sought to defend the Creator of a world containing evil. Inevitably, their efforts--combined with those of more literary figures like Pope, Voltaire, and the Marquis de Sade--eroded belief in God's benevolence, power, and relevance, until Nietzsche claimed He had been murdered. They also yielded the distinction between natural and moral evil that we now take for granted. Neiman turns to consider philosophy's response to the Holocaust as a final moral evil, concluding that two basic stances run through modern thought. One, from Rousseau to Arendt, insists that morality demands we make evil intelligible. The other, from Voltaire to Adorno, insists that morality demands that we don't.

Mephistopheles is the fourth and final volume of Jeffrey Burton Russell's critically acclaimed history of the concept of the Devil, continuing in this volume the story from the Reformation to the present.

This interesting volume focuses on a set of phenomena which increasingly alarm the political world and public opinion: from the more obvious ones like torture, disease, human trafficking, abuse, genocide, displacement, to more subtle forms found in sports, technology and law. It looks at how and why these phenomena are universally condemned, and could be considered to threaten the very foundations of modern democracy; yet continue to be tolerated. The volume therefore goes beyond what Hannah Arendt has called the "banality of evil" and discusses the presence of condemned and heinous practices in society as fluid and chaotic but as non-trivial; capable of great transmutations through various epochs. Practices and actions considered as "evil" manifest in situations where individuals or groups hold power or seize power, and the contributions in this volume explore the close relation between power and evil. The volume draws upon sociology, psychology, cultural studies, political science, as well as philosophy, theology, anthropology, and neurology of the individual and of the group to provide a comprehensive understanding of the multiple facets of evil in the contemporary world.

Many distinct, controvertial issues are to be found within the labyrinthine twists and turns of the problem of evil. For philosophers of the seventeenth and early eighteenth centures, evil presented a challenge to the consistency and rationality of the world-picture disclosed by the new way of ideas. In dealing with this challenge, however, philosophers were also concerned with their positions in the theological debates about original sin, free will, and justification that were the legacy of the Protestant Reformation to European intellectual life. Emerging from a conference on the problem of evil in the early modern period held at the University of Toronto in 1999, the papers in this collection represent some of the best original work being done today on the theodicies of such early modern philosophers as Leibniz, Suarez, Spinoza, Malebranche, and Pierre Bayle.

Provocative essays that seek “to turn the attention of analytic philosophy of religion on the problem of evil . . . towards advances in ethical theory” (Reading Religion). The contributors to this book—Marilyn McCord Adams, John Hare, Linda Zagzebski, Laura Garcia, Bruce Russell, Stephen Wykstra, and Stephen Maitzen—attended two University of Notre Dame conferences in which they addressed the thesis that there are yet untapped resources in ethical theory for affecting a more adequate solution to the problem of evil. The problem of evil has been an extremely active area of study in the philosophy of religion for many years. Until now, most sources have focused on logical, metaphysical, and epistemological issues, leaving moral questions as open territory. With the resources of ethical theory firmly in hand, this volume provides lively insight into this ageless philosophical issue. “These essays—and others—will be of primary interest to scholars working in analytic philosophy of religion from a self-consciously Christian standpoint, but its audience is not limited to such persons. The book offers illustrative examples of how scholars in philosophy of religion understand their aims and how they go about making their arguments . . . hopefully more work will follow this volume’s lead.”—Reading Religion “Recommended.”—Choice

This follow-up volume to Dr. Stone's The Anatomy of Evil presents compelling evidence that, since a cultural tipping-point in the 1960s, certain types of violent crime have emerged that in earlier decades never or very rarely occurred. The authors examine the biological and psychiatric factors behind serial killing, serial rape, torture, mass and spree murders, and other severe forms of violence. In addition, they persuasively argue that, in at least some cases, a collapse of moral faculties contributes to the commission of such heinous crimes, such that "evil" should be considered not only a valid area of inquiry, but sometimes an imperative one. Returning to his groundbreaking scale for the ranking of degrees of evil, Dr. Stone and Dr. Brucato, a fellow violence and serious psychopathology expert, provide more detail than ever before, using dozens of cases associated with the twenty-two categories along the continuum. They also consider the effects of new technologies, as well as sociological, cultural, and historical factors since the 1960s that may have set the stage for new forms of violence. Further, they explain how personality, psychosis, and other qualities can meaningfully contribute to particular crimes, making for many different motives. Relying on their extensive clinical experience, and examination of writings and artwork by infamous serial killers, these experts offer many insights into the logic that drives horrible criminal behavior, and they discuss the hope that in the future such violence may be prevented.

Re-interpreting Durkheim's theory of the sacred, this book sets out a theory of the sacred for use across a range of humanities and social science disciplines and draws on contemporary case study material to show how sacred forms - whether in 'religious' or 'secular' guise - continue to shape social life in the modern world.

The third volume of The History of Evil encompasses the early modern era from 1450–1700. This revolutionary period exhibited immense change in both secular knowledge and sacred understanding. It saw the fall of Constantinople and the rise of religious violence, the burning of witches and the drowning of Anabaptists, the ill treatment of indigenous peoples from Africa to the Americas, the reframing of formal authorities in religion, philosophy, and science, and it produced profound reflection on good and evil in the genius of Shakespeare, Milton, Bacon, Teresa of Avila, and the Cambridge Platonists. This superb treatment of the history of evil during a formative period of the early modern era will appeal to those with interests in philosophy, theology, social and political history, and the history of ideas.