Bloom draws an analogy between the biological material whose primordial multiplication began life on earth and the ideas, or "memes," that define, give cohesion to, and justify human superorganisms.

"At present, there is an enormous gulf between the visibility of evil and the paucity of our intellectual resources for coming to grips with it. We have been flooded with images of death camps, terrorist attacks and horrendous human suffering. Yet when we ask what we mean by radical evil and how we are to account for it, we seem to be at a loss for proper responses." ; "Bernstein seeks to discover what we can learn about the meaning of evil and human responsibility. He turns to philosophers such as Kant, who coined the expression 'radical evil', as well as to Hegel and Schelling. He also examines more recent explorations of evil, namely the thinking of Freud and Nietzsche on the moral psychology of evil. Finally, he looks at the way in which three post-Holocaust thinkers - Emmanuel Levinas, Hans Jonas, and Hannah Arendt - have sought to come to grips with evil "after Auschwitz."" "Radical Evil will be essential reading for students and scholars of philosophy, social and political theory and religious studies."--Jacket

Tales of Good and Evil focuses on what Hallie calls the "lucid mystery" of those who choose to help others in need, through the life stories of three people. Hallie tries to understand the ambiguous decency of Major Julius Schmahling, the German officer in charge of Chambon, who looked the other way as the villagers did their rescue work. He follows his portrait of the major with a riveting account of Joshua James, the Massachusetts man who in the early nineteenth. century founded the Life-Saving Rescue Service, later institutionalized by the Coast Guard, in which he and his crew of oarsmen regularly risked life and limb saving the passengers and sailors of ships foundering off the coast in violent storms. The final section of the book is a profile of Hallie's Connecticut neighbor, Katchen Coley, who founded The Connection, an organization devoted to rehabilitating drug- and alcohol-dependent young men and women. Tales of Good and. Evil is also the story of Hallie himself, as he tries to understand his own ambiguous moral actions, first as a child in the Jewish ghetto of Chicago, fighting to protect himself and his younger brother from anti-Semitic bullies, then as a World War II artilleryman, and finally as a philosopher of ethics who realized he could be coldly objective in studying the viciousness of human beings throughout history. In this study in moral ambiguity, written with great eloquence, we see a distinguished ethicist's concern with grasping the essence of good and evil both in daily life and under extraordinary circumstances.

Zusammenfassung: "Monsters exist, but they are too few in number to be truly dangerous. More dangerous are the common men, the functionaries ready to believe and to act without asking questions." Primo Levi's words disclose a chilling truth: assigning blame to hideous political leaders, such as Hitler, Himmler, and Heydrich, is necessary but not sufficient to explain how the Holocaust could have happened. These leaders, in fact, relied on many thousands of ordinary men and women who made the Nazi machine work on a daily basis -- members of the killing squads, guards accompanying the trains to the extermination camps, civilian employees of the SS, the drivers of gas trucks, and the personnel of death factories such as Auschwitz. Why did these ordinary people collaborate and willingly become mass murderers? In Perpetrators: The World of the Holocaust Killers, Guenter Lewy tries to answer one of history's most disturbing questions. Lewy draws on a wealth of previously untapped sources, including letters and diaries of soldiers who served in Russia, the recollections of Jewish survivors, archival documents, and most importantly, the trial records of hundreds of Nazi functionaries. The result is a ghastly, extraordinarily detailed portrait of the Holocaust perpetrators, their mindset, and the motivations for their actions. Combining a rigorous historical analysis with psychological insight, the book explores the dynamics of participation in large-scale atrocities, offering a thought-provoking and timely reflection on individual responsibility for collective crimes. Lewy concludes that the perpetrators acted out of a variety of motives--a sense of duty, obedience to authority, thirst for career, and a blind faith in anti-Semitic ideology, among others. A witness to the 1938 Kristallnacht himself and the son of a concentration camp survivor, Lewy has searched for the reasons of the Holocaust out of far more than theoretical interest: it is a passionate attempt to illuminate a dismal chapter of his life -- and of human history -- that cannot be forgotten. -- Provided by publisher

Anshen's book displays an extensive phenomenology of evil with dispassion, insight & irony. The Devil is seen as no mere medieval curiosity. He's equal to God in power, but not in substance, & a compulsive force in humans & the universe. Dr Ansen reviews the fall of Lucifer & of humanity with an analytical ingenuity that casts Satan, Eve & Cain in roles formidable & provocative for the history & psychology of humankind. Lucifer, before his fall, the author contends, was not evil. Nor was his act of rebellion against God an act of satanic hatred. It was the act of an individualist who rebelled against the fact of being created by one beyond & above himself.

What remains of moral judgment when truth itself is mistrusted, when the validity of every belief system depends on its context, when power and knowledge are inextricably entangled? Is a viable moral theory still possible in the wake of the postmodern criticism of modern philosophy? The Order of Evils responds directly to these questions and dilemmas with one simple and brilliant change of focus.Rather than concentrating on the age-old themes of justice and freedom, Adi Ophir offers a moral theory that foregrounds the existential and political nature of Evil. Ophir’s main contention is that evil is neither a diabolical element residing in the hearts of men nor a meaningless absence of the good. Rather, it is the socially structured order of “superfluous evils.”Evils, like pain, suffering, loss, and humiliation, are superfluous when they could have — but have not — been prevented. Through close analysis of seminal works by modern and postmodern philosophers — from Rousseau, Kant, Marx, Sartre, and Arendt to Foucault, Lévinas, Derrida, and Lyotard — Ophir forges a new perspective for thinking about what it means to be a moral being; to be moral, he argues, is to care for others and to be committed to preventing, at all costs, their suffering and distress.A theoretically sophisticated work, The Order of Evils also bears the traces of Ophir’s own political and personal experiences as an Israeli philosopher and activist. Two major events in recent Jewish history have profoundly influenced his thinking: the Holocaust and the prolonged Israeli domination of Palestinians in the occupied territories, both of which are interpreted within the author’s moral framework as systematic productions of evils.Ophir does not compare the two events. Instead, he introduces a typology of disasters that allows them to be located within the wide spectrum of human-generated calamities whose specificity and general patterns emerge clearly and distinctly as what they are and are not.

Analyzes the views of Jewish philosophers on the problem of evil and suffering of innocents, stressing their philosophical, not merely religious, responses to the problem. In ch. 10 (pp. 185-219), "The Holocaust", the views of post-Holocaust thinkers Elie Wiesel, Richard Rubenstein, Emil Fackenheim, Arthur Cohen, Eliezer Berkovits, and Ignaz Maybaum are examined, as well as some Christian reactions to the Holocaust. Traditional Jewish thought regards God as very remote from the human world; He gave human beings the Law and freedom of choice, but refrains from intervening in human matters. However, the enormity of the Holocaust in comparison to other Jewish disasters presents a serious problem - why did He not intervene in this special case? The philosophers answer basic questions - such as, does God intervene in history at all; where was He during the Holocaust; does He understand our sufferings; did He partake in the tragedy, and if so, what were His intentions - in different ways. They all insist, however, that we must not abandon Judaism. Criticizes weak aspects of each explanation.