Why the West must overcome its guilty conscience to foster a better global future Fascism, communism, genocide, slavery, racism, imperialism—the West has no shortage of reasons for guilt. And, indeed, since the Holocaust and the end of World War II, Europeans in particular have been consumed by remorse. But Pascal Bruckner argues that guilt has now gone too far. It has become a pathology, and even an obstacle to fighting today's atrocities. Bruckner, one of France's leading writers and public intellectuals, argues that obsessive guilt has obscured important realities. The West has no monopoly on evil, and has destroyed monsters as well as created them—leading in the abolition of slavery, renouncing colonialism, building peaceful and prosperous communities, and establishing rules and institutions that are models for the world. The West should be proud—and ready to defend itself and its values. In this, Europeans should learn from Americans, who still have sufficient self-esteem to act decisively in a world of chaos and violence. Lamenting the vice of anti-Americanism that grips so many European intellectuals, Bruckner urges a renewed transatlantic alliance, and advises Americans not to let recent foreign-policy misadventures sap their own confidence. This is a searing, provocative, and psychologically penetrating account of the crude thought and bad politics that arise from excessive bad conscience.

Why the West must overcome its guilty conscience to foster a better global future Fascism, communism, genocide, slavery, racism, imperialism—the West has no shortage of reasons for guilt. And, indeed, since the Holocaust and the end of World War II, Europeans in particular have been consumed by remorse. But Pascal Bruckner argues that guilt has now gone too far. It has become a pathology, and even an obstacle to fighting today's atrocities. Bruckner, one of France's leading writers and public intellectuals, argues that obsessive guilt has obscured important realities. The West has no monopoly on evil, and has destroyed monsters as well as created them—leading in the abolition of slavery, renouncing colonialism, building peaceful and prosperous communities, and establishing rules and institutions that are models for the world. The West should be proud—and ready to defend itself and its values. In this, Europeans should learn from Americans, who still have sufficient self-esteem to act decisively in a world of chaos and violence. Lamenting the vice of anti-Americanism that grips so many European intellectuals, Bruckner urges a renewed transatlantic alliance, and advises Americans not to let recent foreign-policy misadventures sap their own confidence. This is a searing, provocative, and psychologically penetrating account of the crude thought and bad politics that arise from excessive bad conscience.

‘Islamophobia’ is a term that has existed since the nineteenth century. But in recent decades, argues Pascal Bruckner in his controversial new book, it has become a weapon used to silence criticism of Islam. The term allows those who brandish it in the name of Islam to ‘freeze’ the latter, making reform difficult. Whereas Christianity and Judaism have been rejuvenated over the centuries by external criticism, Islam has been shielded from critical examination and has remained impervious to change. This tendency is exacerbated by the hypocrisy of those Western defenders of Islam who, in the name of the principles of the Enlightenment, seek to muzzle its critics while at the same time demanding the right to chastise and criticize other religions. These developments, argues Bruckner, are counter-productive for Western democracies as they struggle with the twin challenges of immigration and terrorism. The return of religion in those democracies must not be equated with the defence of fanaticism, and the right to religious freedom must go hand in hand with freedom of expression, an openness to criticism, and a rejection of all forms of extremism. There are already more than enough forms of racism; there is no need to imagine more. While all violence directed against Muslims is to be strongly condemned and punished, defining these acts as ‘Islamophobic’ rather than criminal does more to damage Islam and weaken the position of Muslims than to strengthen them.

There is one fundamental thing that has changed in our societies since 1950: life has got longer. Over the last few generations, 20 or 30 years have been added to the duration of our lives. But after the age of 50, human beings experience a kind of suspension: no longer young, not really old, they are, as it were, weightless. It is a reprieve that leaves life open like a swinging door. The increase in life expectancy is a tremendous step forward that upsets everything: relations between generations, patterns of family life, the very meaning of our identity and our destiny. This reprieve is both exciting and frightening. The deadlines are getting shorter, the possibilities are shrinking, but there are still discoveries, surprises and upsetting love affairs. Time has become a paradoxical ally: instead of killing us, it carries us forward. What to do with this ambiguous gift? Is it only a question of living longer or living more intensely? To continue along the same path or to branch out and start again? What about remarriage, a new career? How to avoid the weariness of living, the melancholy of the twilight years, how to get through great joys and great pains? Nourished by both reflections and statistics, drawing on the sources of literature, the arts and history, this book proposes a philosophy of longevity based not on resignation but on resolution. In short, an art of living this life to the full. Is there not a profound joy in being alive at the age when our ancestors already had one foot in the grave? This book is dedicated to all those who dream of a new spring in the autumn of life, and want to put off winter as long as they can.

Literature has often understood the problematic nature of confession better than the law, as Brooks demonstrates in perceptive readings of legal cases set against works by Roussean, Dostoevsky, Joyce, and Camus, among others."--BOOK JACKET.

Shores explains that God desires not performance from us, but thanksgiving. His longing is that we simply come to Him in gratefulness rather than hoping to earn His acceptance through an agonized and distant performance of burdensome duties. False Guilt helps believers truly grasp the fact that they have already been made clean--they don't need to make themselves clean through impeccable performance.

How happiness became mandatory—and why we should reject the demand to "be happy" Happiness today is not just a possibility or an option but a requirement and a duty. To fail to be happy is to fail utterly. Happiness has become a religion—one whose smiley-faced god looks down in rebuke upon everyone who hasn't yet attained the blessed state of perpetual euphoria. How has a liberating principle of the Enlightenment—the right to pursue happiness—become the unavoidable and burdensome responsibility to be happy? How did we become unhappy about not being happy—and what might we do to escape this predicament? In Perpetual Euphoria, Pascal Bruckner takes up these questions with all his unconventional wit, force, and brilliance, arguing that we might be happier if we simply abandoned our mad pursuit of happiness. Gripped by the twin illusions that we are responsible for being happy or unhappy and that happiness can be produced by effort, many of us are now martyring ourselves—sacrificing our time, fortunes, health, and peace of mind—in the hope of entering an earthly paradise. Much better, Bruckner argues, would be to accept that happiness is an unbidden and fragile gift that arrives only by grace and luck. A stimulating and entertaining meditation on the unhappiness at the heart of the modern cult of happiness, Perpetual Euphoria is a book for everyone who has ever bristled at the command to "be happy."