Good and evil are as old as ethics or morality itself. For without an understanding of religious or philosophical ethics, the moral existence of good and evil would be impossible to comprehend; the term good, for example, would be exclusively a matter of subjective personal likes and dislikes in other words, a mere matter of taste, differing from individual to individual with no real obligation to the public good or safety. As it currently stands in philosophy, for instance, the term good may be understood as engaging in righteous conduct; the term good may also be understood as an object that corresponds and fulfills natural needs inherent in human nature. These natural needs, for example, which are deeply, rooted in human nature, manifest themselves in our human desire for life, liberty, and the pursuit of happiness, among other things. In these two senses, the term good is an objective universal value, based on the reality of man (by man I mean human beings everywhere, of course). From natural needs, we derive the doctrine of human rights. It logically follows that the things we have a natural human need for, we as human beings also have a natural right to. This idea is not only used in the real world that you and I live in; it is also used in the storyteller's world of fiction or imaginary literature. Anything working to defeat or frustrate the good in the real world or in the storyteller's world is judged evil. This is of the utmost importance to those who believe in right and wrong. For right and wrong always follow good and evil. Society can never know what right or wrong is in the domain of social human affairs, without first knowing what is good and what is evil, and what makes it so. In Trapped Between the Extremes of Good and Evil, we enter a fictional world and explore the phenomenon of good and evil through the actions of an international serial killer, angels and demons, one twin brother's hatred of the other, and a San Francisco detective caught in the middle of it all.

What distinguishes evils from ordinary wrongs? Is hatred a necessarily evil? Are some evils unforgivable? Are there evils we should tolerate? What can make evils hard to recognize? Are evils inevitable? How can we best respond to and live with evils? Claudia Card offers a secular theory of evil that responds to these questions and more. Evils, according to her theory, have two fundamental components. One component is reasonably foreseeable intolerable harm -- harm that makes a life indecent and impossible or that makes a death indecent. The other component is culpable wrongdoing. Atrocities, such as genocides, slavery, war rape, torture, and severe child abuse, are Cards paradigms because in them these key elements are writ large. Atrocities deserve more attention than secular philosophers have so far paid them. They are distinguished from ordinary wrongs not by the psychological states of evildoers but by the seriousness of the harm that is done. Evildoers need not be sadistic:they may simply be negligent or unscrupulous in pursuing their goals. Cards theory represents a compromise between classic utilitarian and stoic alternatives (including Kants theory of radical evil). Utilitarians tend to reduce evils to their harms; Stoics tend to reduce evils to the wickedness of perpetrators: Card accepts neither reduction. She also responds to Nietzsches challenges about the worth of the concept of evil, and she uses her theory to argue that evils are more important than merely unjust inequalities. She applies the theory in explorations of war rape and violence against intimates. She also takes up what Primo Levi called the gray zone, where victims become complicit in perpetrating on others evils that threaten to engulf themselves. While most past accounts of evil have focused on perpetrators, Card begins instead from the position of the victims, but then considers more generally how to respond to -- and live with -- evils, as victims, as perpetrators, and as those who have become both.

The films of Lars von Trier offer unique opportunities for thinking deeply about how Philosophy and Cinema speak to one another. The book addresses von Trier’s films in order of their release. The earlier chapters discuss his Golden Heart trilogy and USA: Land of Opportunities series by addressing issues of potential misogyny, ethical critique, and racial justice. The later chapters focus on his Depression Trilogy and address the undermining of gender binaries, the psychoanalytic meaning of the sacrifice of children and depression, and philosophical questions provoked by the depiction of the end of the world. Taken together, the volume explores the topics of Philosophical Psychology, Social Theory, Political Theory, Theories of the Self, Philosophy of Race, and Feminist Thought, and opens a conversation about von Trier’s important work.

A resolute defense of philosophy and hermeneutics against the threats of dogmatism and relativism. Luigi Pareyson (1918–1991) was one of the most important Italian philosophers to emerge after World War II and stands shoulder to shoulder with fellow hermeneutic thinkers Hans-Georg Gadamer and Paul Ricoeur. The product of a well-developed theory of interpretation that stretches back to the late 1940s, his 1971 masterpiece Truth and Interpretation provides the historical impetus and theoretical framework for the questions of existence, art, and politics that would motivate his most famous students, Umberto Eco and Gianni Vattimo. In a time when the meaning of truth as an interpretation is challenged by the chaotic din of media on the one side and the violent force of absolute claims from science, religion, and political economy on the other, Pareyson’s meditation on the value of thinking that is shaped by the traditions of philosophy and yet responds to contemporary demands remains timely and pressing more than forty years after its initial publication.

The disappearance behind the Iron Curtain of the American brothers Noel and Hermann Field in 1949, followed by that of Noel’s wife and their foster daughter, was one of the most publicized international mysteries of the Cold War. This dual memoir gives an intensely human dimension to that struggle, with Hermann narrating all that happened to him from the day he was abducted from the Warsaw airport to his release five years later, and Kate relating her unrelenting efforts to find her husband. Thousands of potential victims of Hitler’s dragnet were rescued in 1939 and during World War II through separate efforts of the Field brothers. Arrested in Czechoslovakia in 1949, Noel was taken to Hungary and used as an example of American perfidy in show trials. Hermann went to Poland primarily to find out what had happened to his brother. After Hermann’s abduction, he was taken to the cellar of a secret Polish prison, where he was held for five years. He gives us a detailed account of his battle to survive, alternating despair and horror with mordant humor. Meanwhile, his family had no idea whether he was still alive and if so, where. This moving story, based on detailed notes made by the authors during and shortly after the events described, presents an inside-outside counterpoint, as Hermann’s chapters on his inward journey in his cellar world alternate with Kate’s efforts in London to find him by scrutinizing accounts of political events in Eastern Europe for clues and penetrating the diplomatic corridors of power in the West for help. Hermann had been arrested by a Polish security agent who later defected and became one of the West’s most important informants on Soviet operations in Eastern Europe. The search for the Field brothers was complicated by their history of leftist connections, for this tense period in the Cold War was also the era of McCarthyism in the United States. The book ends with an Epilogue that analyzes the events of fifty years ago in the light of what we know today, as the result of newly available archival material.

The Tragedy of Almightiness encircles the theme of human yearning for omnipotence, as expressed in religion and various ideologies. The central question revolves around the matter of what--in pursuing such an extreme power of the will--man seeks to achieve. While exploring the question, a thought-provoking link is made between religion and atheism; between the Biblical longing for God's promise and the Marxist appeal for man to realize that same promise. Omnipotence must vouch for the fulfilling of the promise, for justice and for man's dream of redemption. However that is not where it ends. The longing for salvation turns out to have a dangerous reverse side to it because it encourages a turning away from the actual world and the all-pervading evil. Omnipotence also facilitates the avenging of such evil. History has shown what this kind of yearning can lead to. The book demonstrates how modernity translates Biblical longings into ideologically justified revengefulness. The description of this process leads to a plea for renewed ethical purpose in life. It is a challenge that also extends to religion. Hence the reason that it is necessary to depart from the idea of omnipotence.

Alphatopbetics: Ideas We Live With and Live by Every Day of Our Life is a book inspired by the study of psychology, theology, history, science, and especially philosophy. Influenced by the Greek philosophers Socrates, Plato, and Aristotle, Jerry Dampier has combined life experience and informal discussions to arrive at the basis of Alphatopbetics. “The ideas written about in this book are not just research based, although I have done extensive research over four or five years, the ideas I have written about are ideas in which I have had many conversations; the discussions or conversations were held with family and relatives, friends and acquaintances, academicians or college professors and classmates. They, along with the research I have put into this book, have helped me to write it.”