The chief prosecution witness in the Moors Murders trial gives his account of the case after more than four decades of silence Despite standing as chief prosecution witness in the Moors Murders trial, David Smith was vilified by the public due to the accusations thrown at him by Myra Hindley and Ian Brady about his involvement in their crimes. Hindley's later confession that she and Brady had lied in an attempt to reduce their sentences did little to diminish the slurs against his name. For over four decades, Smith was asked by writers and film-makers to tell his story. Apart from a handful of brief interviews, he always refused. Carol Ann Lee met Smith during her research for One of Your Own, her critically acclaimed biography of Hindley, following which he finally agreed to reveal all. In Evil Relations (previously published as Witness), interviews, archival research and, most significantly, David Smith's own vivid memoir are fused to create an unforgettable, often harrowing account of his life before, during and after the Moors Murders. David Smith lived in rural Ireland with his wife prior to his death in May 2012. He is survived by four children and several grandchildren. Carol Ann Lee is an acclaimed biographer and has written extensively on the Holocaust. Her most recent publication, One of Your Own, focused on the life and death of Myra Hindley.

Despite standing as chief prosecution witness in the Moors Murders trial, David Smith was vilified by the public due to the accusations thrown at him by Myra Hindley and Ian Brady about his involvement in their crimes.

This book offers original essays on the subject of evil in international relations. It considers questions of moral agency associated with the perpetration of evil acts by individuals and groups in the international sphere, and the range of ethical responses the international community has available to it in the aftermath of large-scale evils.

This book seeks to determine what is meant by 'evil' when used to describe actors and events in international politics. Focusing on the history of evil in western secular and religious thought, it reintroduces a classical understanding of evil as the means to which we seek to understand otherwise meaningless human suffering.

The problem of understanding why an all-powerful and wholly good and loving God could permit so much evil to occur has puzzled many Christians as well as skeptics since St. Augustine grappled with the problem in the Fourth Century A.D. Many skeptics have found the evidence of evil sufficient to reject belief in God. The author believes that this book provides a comprehensive, plausible, and satisfying treatment of the problem of evil consistent with the Bible and orthodox Christianity. Traditionally free will and the value of character development have been the primary approaches to explaining evil. Many evils are not adequately explained by either approach. The book offers an approach emphasizing the value of relationships between persons. If relationships are to reach the greatest depth and have the greatest value, then evils are necessary. The environment must provide opportunities to make sacrifices, have risks and dangers, and have poverty and limited resources. One chapter is devoted to analyzing the argument from evil against Gods existence. It shows evidence limited to evil alone is weak evidence. When evidence is expanded to evidence of good as well as evil and evidence for design, the evidence supports theism and weighs against naturalistic views.

As an undergraduate the author was influenced strongly by Bertrand Russell’s rejection of Christianity due to the amount of evil in the world. After years of reading and reflecting on this topic, this book was written in the hope of providing better insight on this issue. The book’s first part offers an analysis of the two primary historical approaches to theodicy—the free-will theodicy originated by Augustine and the “soul-making” or character development theodicy elaborated by John Hick. But the great value of human free will and character development does not seem adequately to justify all the evil we perceive. The second part shows why development of relationships among God and human beings requires considerable evil. Important non-relationship oriented explanations are taken into account. Justifications for permitting horrific evils including holocausts and world wars are given. The final part provides an analysis of the argument from evil including forms of the argument which have appeared in recent years in philosophical journals. Although evidence restricted to some evils or evil alone may have some weight, when good is included as well as evil, theists are justified in claiming the evidence supports their position far better than atheism.

This book is an inquiry into particular matters concerning the nature, normativity, and aftermath of evil action. It combines philosophical conceptual analysis with empirical studies in psychology and discussions of historical events to provide an innovative analysis of evil action. The book considers unresolved questions belonging to metaethical, normative, and practical characteristics of evil action. It begins by asking whether Kant’s historical account of evil is still relevant for contemporary thinkers. Then it addresses features of evil action that distinguish it from mundane wrongdoing, thereby placing it as a proper category of philosophical inquiry. Next, the author inquires into how evil acts affect moral relationships and challenge Strawsonian accounts of moral responsibility. He then draws conceptual and empirical connections between evil acts such as genocide, torture, and slavery and collective agency, and asks why evil acts are often collective acts. Finally, the author questions both the possibility and propriety of forgiveness and vengeance in the aftermath of evil and discusses how individuals ought to cope with the pervasiveness of evil in human interaction. Evil Matters: A Philosophical Inquiry will be of interest to advanced students and researchers in philosophy working on the concept of evil, moral responsibility, collective agency, vengeance, and forgiveness.