According to political theory, the primary function of the modern state is to protect its citizens—both from each other and from external enemies. Yet it is the states that essentially commit major forms of violence, such as genocides, ethnic cleansings, and large-scale massacres, against their own citizens. In this book Paul Dumouchel argues that this paradoxical reversal of the state’s primary function into violence against its own members is not a mere accident but an ever-present possibility that is inscribed in the structure of the modern state. Modern states need enemies to exist and to persist, not because they are essentially evil but because modern politics constitutes a violent means of protecting us against our own violence. If they cannot—if we cannot—find enemies outside the state, they will find them inside. However, this institution is today coming to an end, not in the sense that states are disappearing, but in the sense that they are increasingly failing to protect us from our own violence. That is why the violent sacrifices that they ask from us, in wars and even in times of peace, have now become barren.

This book is directed at the sort of raw utilitarian approach to making hard choices in public life which uses in one form or another the idea of the cash value of a human life. This arises with the use of so-called QALYs in Health Economics and spending caps in Health and Safety at work. These are often forced choices, forced by ethical decisions taken at the centre but then outsourced to the harsh frontiers of ethics. They go hand-in-hand with pernicious attitudes which blame the victims or thinks of them simply as collateral damage. The ethics of war should not be used in peacetime, with loaded words like “proportionality”. The response should be to value life itself and the human qualities of empathy and imagination, requiring us to listen to the narratives of victims. The best option is to remove the hard choices wherever they occur but if that is impossible give generous and swift compensation. The central message is that it cannot be part of the “public good” to sacrifice someone for the public good. That happens with vaccination, but in the long run is not acceptable. We need safer vaccines, better intensive care and so on. These ideas can be captured in the terms “duty of care” and “deliberative democracy”. Every regulator and agency which has power over human life should have duty of care written into its constitution and we need new forms of democracy to debate the issues, particularly within communities. The essay draws on the community-based and experimental ideas of the great American Pragmatist, John Dewey.

This wide-ranging historical survey provides an indispensable resource for those interested in exploring, teaching, or studying English spirituality. In two stand-alone volumes, it traces the history from Roman times until the year 2000. The main Christian traditions and a vast range of writers and spiritual themes, from Anglo-Saxon poems to late-modern feminist spirituality, are included. These volumes present the astonishing richness and variety of responses made by English Christians to the call of the divine during the past two thousand years.

The interdisciplinary French-American thinker René Girard (1923-2015) has been one of the towering figures of the humanities in the last half-century. The title of René Girard's first book offered his own thesis in summary form: romantic lie and novelistic truth [mensonge romantique et vérité romanesque]. And yet, for a thinker whose career began by an engagement with literature, it came as a shock to some that, in La Conversion de l'art, Girard asserted that the novel may be an “outmoded” form for revealing humans to themselves. However, Girard never specified what, if anything, might take the place of the novel. This collection of essays is one attempt at answering this question, by offering a series of analyses of films that aims to test mimetic theory in an area in which relatively little has so far been offered. Does it make any sense to talk of vérité filmique? In addition, Mimetic Theory and Film is a response to the widespread objection that there is no viable “Girardian aesthetics.” One of the main questions that this collection considers is: can we develop a genre-specific mimetic analysis (of film), and are we able to develop anything approaching a “Girardian aesthetic”? Each of the contributors addresses these questions through the analysis of a film.

This ambitious, interdisciplinary book seeks to explain the origins of religion using our knowledge of the evolution of cognition. A cognitive anthropologist and psychologist, Scott Atran argues that religion is a by-product of human evolution just as the cognitive intervention, cultural selection, and historical survival of religion is an accommodation of certain existential and moral elements that have evolved in the human condition.