Myth Of Evil

A philosophical history of the concept of evil in western culture. 'Evil is something to be feared, and historically, we shall see, it is the enemy within who has been seen as representing the most intense evil of all - the enemy who looks just like us, talks like us, and is just like us.' The Myth of Evil explores a contradiction: the belief that human beings cannot commit acts of pure evil, that they cannot inflict harm for its own sake, and the evidence that pure 'evil' truly is a human capacity. Acts of horror are committed not by inhuman 'monsters', but by ordinary human beings. This contradiction is clearest in the apparently 'extreme' acts of war criminals, terrorists, serial murderers, sex offenders and children who kill. Phillip Cole delves deep into our two, cosily established approaches to evil. There is the traditional approach where evil is a force which creates monsters in human shape. And there is the 'enlightened' perspective where evil is the consequence of the actions of misguided or mentally deranged agents. Cole rejects both approaches. Satan may have played a role in its evolution, but evil is really a myth we have created about ourselves. And to understand it fully, we must acknowledge this. Drawing on the philosophical ideas of Nietzsche, Arendt, Kant, Mary Midgley and others, as well as theology, psychoanalysis, fictional representations and contemporary political events such as the global 'war on terror', Cole presents an account of evil that is thorough and thought-provoking, and which, more fundamentally, compels us to reassess our understanding of human nature.

Evil, an undeniable yet inexplicable force in human existence, is often defined as that which ought not to be, yet is - so it must be destroyed, or contained, or lived with. Myths of evil function to universalize the human condition, to show the tension between the ideal and the real, to reveal but not allegorize that condition, and to go some way to assist humanity in understanding, combating, and coping with evil within its societies. Tales of Darkness explores the causes of evil in myth, encompassing themes such as defilement, the figure of the trickster, evil people both within and outside the society, and traumatic initiations. Robert Ellwood then looks at "cures" for evil: laughter, sacrifice, the flood, the hero's quest, initiation, the savior, divine wisdom and the end of days. This is a fascinating examination of how people have dealt with evil, not philosophically but in terms of the myths, ancient and modern, which present stories convergent with our own, from creation myths to Star Wars.

This work deals at length with various theories about relgion prevalent at the time when Megasthenes visited India very interesting and scholarly views have been put forth regarding investigations of Megasthenes their reliability and the reliability of his reporters.

In the modern world vampires come in all forms: they can be perpetrators or victims, metaphors or monsters, scapegoats for sinfulness or mirrors of our own evil. What becomes obvious from the scope of the fifteen essays in this collection is that vampires have infiltrated just about every area of popular culture and consciousness. In fact, the way that vampires are depicted in all types of media is often a telling signifier of the fears and expectations of a culture or community and the way that it perceives itself; and others. The volume’s essays offer a fascinating insight into both vampires themselves and the cultures that envisage them.

If we wish to learn from the Holocaust how to act against a recurrence, we must ask what the SS thought they were doing as they organized and ran the horrific camps. Then we can know how to watch for early signs of the emergence of this type of thinking and move against it. This book addresses itself to this problem and arrives at new answers. Modern science and philosophy have gradually become aware of the degree to which human beings use different sets of assumptions about the nature of reality (how things are and work) in different situations. As this book demonstrates, when the Mythic world picture is used to solve political problems (instead of the appropriate Sensory world view) the concentration camp becomes a possibility. The process, however, is not inexorable, but can be aborted if understood.

Maccoby returns to the sources of Christianity to show how Judas was invented by successive gospel writers, thereby ingraining in the minds of Christian Europeans a perverted image of the Jew as a malevolent betrayer. He goes on to show how this idea helped to justify 2,000 years of genocidal persecution.

Richard Stivers’ concern is with the social construction of evil, that is, with how modern societies, in a partly unconscious way, create evil as a category of the sacred and how symbols, myths, and rituals of evil are related to this. He is interested, moreover, in how modern societies provoke individuals to commit evil actions. This fascinating and stimulating book is the first attempt to work out in detail how the concepts of the sacred, symbol, myth, and ritual form a cultural configuration in modern technological societies, and not just in traditional societies.