The various Christian, Muslim, traditional (African), and secular (Western) ways of imagining and coping with evil collected in this volume have several things in common. The most crucial perhaps and certainly the most striking aspect is the problem of defining the nature or characteristics of evil as such. Some argue that evil has an essence that remains constant, whereas others say its interpretation depends on time and place. However much religious and secular interpretations of evil may have changed, the human search for sense and meaning never ends. Questions of whom to blame and whom to address—God, the devil, fate, bad luck, or humans—remain at the center of our explanations and our strategies to comprehend, define, counter, or process the evil we do and the evil done to us by people, God, nature, or accident. Using approaches from cultural anthropology, religious studies, theology, philosophy, psychology, and history, the contributors to this volume analyze how several religious and secular traditions imagine and cope with evil.

COPING WITH EVIL addresses one of the most important topics for all humanity-evil. The menace of evil seems stronger today than ever before. Can evil be defeated? Do we have the courage even to look at its root causes? Drawing on the spiritual investigations of Rudolf Steiner, Sri Aurobindo, and others and from his own inner work, Bruce McCausland takes us on a fascinating journey into the hidden recesses of this very timely subject, helping us understand and cope with today's events and our daily lives. What is evil? What is its source or sources? How should we view evil and those who perpetrate it? Using what he calls a holoscopic approach, McCausland stresses the importance of how we look at a problem. Traditional means no longer suffice and have proven inadequate to the task. By its very nature, evil is illusive and fraught with emotion. These obstacles must be overcome if we are to succeed in examining this manifold menace in a meaningful, productive manner. But whatever we do, we cannot ignore it. The greatest evil, it has been noted, is indifference toward evil. McCausland discusses the sources of evil in the form of spirit beings-"spiritual adversaries"-called Lucifer and Ahriman. He explains how these two beings interact with each other and with humanity as the two extremes of evil, with goodness in the center. In the end, we discover ways to deal with evil, both as individuals and as a society. In today's climate of fear and its exploitation on every side, the question of evil has become an urgent matter of human survival. Those who watch or read the news can use this guidebook to understand the forces at work behind daily events. It guides the reader through the confusion caused by evil and toward inner freedom.

Offers an inspirational and compassionate approach to understanding the problems of life, and argues that we should continue to believe in God's fairness.

Explores the links between anger, rage, violence, evil, and creativity and describes a dynamic therapeutic approach that can help channel anger and violent impulses into constructive and creative activity.

In "Raging with Compassion", Michael Ramsey prize-winning author John Swinton argues for a practical theodicy, one embodied in the life and practices of the Christian community. This practicality does not seek to provide an explanation for the existence of evil, but rather presents ways in which evil and suffering can be resisted and transformed. This, he insists, will enable Christians to live faithfully with unanswered questions as they await God's redemption of the whole creation. Swinton explores essential practices of redemption - lament, forgiveness, thoughtfulness, hospitality, and friendship - drawing out their implications for the faithful resistance of evil. Enhanced by case studies from current events and by Swinton's own experience as a pastor and mental health nurse, "Raging with Compassion" seeks to inspire fresh Christian responses and modes of practice in our broken, fallen 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.