Must we fight terrorism with terror, match assassination with assassination, and torture with torture? Must we sacrifice civil liberty to protect public safety? In the age of terrorism, the temptations of ruthlessness can be overwhelming. But we are pulled in the other direction too by the anxiety that a violent response to violence makes us morally indistinguishable from our enemies. There is perhaps no greater political challenge today than trying to win the war against terror without losing our democratic souls. Michael Ignatieff confronts this challenge head-on, with the combination of hard-headed idealism, historical sensitivity, and political judgment that has made him one of the most influential voices in international affairs today. Ignatieff argues that we must not shrink from the use of violence--that far from undermining liberal democracy, force can be necessary for its survival. But its use must be measured, not a program of torture and revenge. And we must not fool ourselves that whatever we do in the name of freedom and democracy is good. We may need to kill to fight the greater evil of terrorism, but we must never pretend that doing so is anything better than a lesser evil. In making this case, Ignatieff traces the modern history of terrorism and counter-terrorism, from the nihilists of Czarist Russia and the militias of Weimar Germany to the IRA and the unprecedented menace of Al Qaeda, with its suicidal agents bent on mass destruction. He shows how the most potent response to terror has been force, decisive and direct, but--just as important--restrained. The public scrutiny and political ethics that motivate restraint also give democracy its strongest weapon: the moral power to endure when the furies of vengeance and hatred are spent. The book is based on the Gifford Lectures delivered at the University of Edinburgh in 2003.

Groundbreaking exploration of the philosophy underpinning Western humanitarian intervention The principle of the “lesser evil”—the acceptability of pursuing one exceptional course of action in order to prevent a greater injustice—has long been a cornerstone of Western ethical philosophy. From its roots in classical ethics and Christian theology, to Hannah Arendt’s exploration of the work of the Jewish Councils during the Nazi regime, Weizman explores its development in three key transformations of the problem: the defining intervention of Médecins Sans Frontières in mid-1980s Ethiopia; the separation wall in Israel-Palestine; and international and human rights law in Bosnia, Gaza and Iraq. Drawing on a wealth of new research, Weizman charts the latest manifestation of this age-old idea. In doing so he shows how military and political intervention acquired a new “humanitarian” acceptability and legality in the late twentieth and early twenty-first centuries.

Does your faith inform your daily choices? Lesser Evils reflects on the decisions we make every day, from “Do I take this parking space?” to “Do I wear this mask?” to “Do I choose to forgive you?” Daily scripture, reflections, personal questions, and prayers for individual devotions or group study explore how to attempt to seek wisdom and do good as followers of Jesus. A study guide for groups is included.

NATIONAL BESTSELLER • The fate of the Chiss Ascendancy hangs in the balance in the epic finale of the Star Wars: Thrawn Ascendancy trilogy from Timothy Zahn. For thousands of years the Chiss Ascendancy has been an island of calm, a center of power, and a beacon of integrity. It is led by the Nine Ruling Families, whose leadership stands as a bulwark of stability against the Chaos of the Unknown Regions. But that stability has been eroded by a cunning foe who winnows away trust and loyalty in equal measure. Bonds of fidelity have given way to lines of division among the families. Despite the efforts of the Expansionary Defense Fleet, the Ascendancy slips closer and closer to civil war. The Chiss are no strangers to war. Their mythic status in the Chaos was earned through conflict and terrible deeds, some long buried. Until now. To ensure the Ascendancy’s future, Thrawn will delve deep into its past, uncovering the dark secrets surrounding the ascension of the First Ruling Family. But the truth of a family’s legacy is only as strong as the legend that supports it. Even if that legend turns out to be a lie. To secure the salvation of the Ascendancy, is Thrawn willing to sacrifice everything? Including the only home he has ever known?

She defied her parents to marry for love ... Following her heart, Fifi moves with Dan to London, where they rent a seedy flat in Dale Street, Kennington. Though Fifi must now become acquainted with squalor, she is soon drawn into the goings-on behind the shabby front doors of her new neighbours. But it is the Muckles, at number 11, who are the street's focus. Rumours of criminal depravity and shocking behaviour are rife. So when Fifi steps in to help their youngest child, she risks the wrath of this frightening family. Suddenly, not only her marriage and her family but the lives of all the inhabitants of Dale Street are at the mercy of the immoral Muckles ...

Winston Churchill said of democracy that it was ‘the worst form of government, except for all those other forms that have been tried from time to time.’ The same could be said of liberalism. While liberalism displays an unfailing optimism with regard to the capacity of human beings to make themselves ‘masters and possessors of nature’, it displays a profound pessimism when it comes to appreciating their moral capacity to build a decent world for themselves. As Michea shows, the roots of this pessimism lie in the idea – an eminently modern one – that the desire to establish the reign of the Good lies at the origin of all the ills besetting the human race. Liberalism’s critique of the ‘tyranny of the Good’ naturally had its costs. It created a view of modern politics as a purely negative art – that of defining the least bad society possible. It is in this sense that liberalism has to be understood, and understands itself, as the ‘politics of lesser evil’. And yet while liberalism set out to be a realism without illusions, today liberalism presents itself as something else. With its celebration of the market among other things, contemporary liberalism has taken over some of the features of its oldest enemy. By unravelling the logic that lies at the heart of the liberal project, Michea is able to shed fresh light on one of the key ideas that have shaped the civilization of the West.

Aestheticization of evil is a frequently used formula in cinema and television. However, the representation of evil as an aesthetic object pushes it out of morality. Moral judgments can be pushed aside when evil is aestheticized in movies or TV series because there is no real victim. Thus, situations such as murder or war can become a source of aesthetic pleasure. Narratives in cinema and television can sometimes be based on a simple good-evil dichotomy and sometimes they can be based on individual or social experiences of evil and follow a more complicated method. Despite the various ways evil is depicted, it is a moral framework in film and television that must be researched to study the implications of aestheticized evil on human nature and society. International Perspectives on Rethinking Evil in Film and Television examines the changing representations of evil on screen in the context of the commonness, normalization, aestheticization, marginalization, legitimization, or popularity of evil. The chapters provide an international perspective of the representations of evil through an exploration of the evil tales or villains in cinema and television. Through looking at these programs, this book highlights topics such as the philosophy of good and evil, the portrayal of heroes and villains, the appeal of evil, and evil’s correspondence with gender and violence. This book is ideal for sociologists, professionals, researchers and students working or studying in the field of cinema and television and practitioners, academicians, and anyone interested in the portrayal and aestheticization of evil in international film and television.