Tortures Of The Damned

SHOCK... First, the electricity goes—plunging the east coast in darkness after a devastating nuclear attack. Millions panic. Millions die. They are the lucky ones. AFTER SHOCK... Next, the chemical weapons take effect—killing or contaminating everything alive. Except a handful of survivors in a bomb shelter. They are the damned. HELL IS FOR HUMANS Then, the real nightmare begins. Hordes of rats force two terrified families out of their shelter—and into the savage streets of an apocalytic wasteland. They are not alone. Vicious, chemical-crazed animals hunt in packs. Dogs tear flesh, cats draw blood, horses crush bone. Roaming gangs of the sick and dying are barely recognizable as human. These are the times that try men’s souls. These are the tortures that tear families apart. This is hell on earth. The rules are simple: Kill or die.

Religious believers are often commanded to love like God. On classical accounts, God seems a poor model for human beings: an immutable and impassable being seems incapable of the kind of episodic emotion (sympathy, empathy) that seems required for the best sorts of human love. Models more conducive to human love, on the other hand, are often rejected because they seem to limit God's power and glory. This Element looks first at God and then divine love within the Abrahamic traditions-Islam, Christianity and Judaism. It will then turn to love and the problem of hell, which is argued as primarily a problem for Christians. The author discusses the kind of love each tradition asks of humans and wonders, given recent work in the relevant cognitive and social sciences, if such love is even humanly possible. This title is also available as Open Access on Cambridge Core.

A translation of The Book of the Civilised Man by Daniel of Beccles brings to light the social and cultural life of medieval people in the twelfth and thirteenth centuries through a previously little-known text. Known in Latin as Urbanus magnus, it is a complex and illuminating text which covers an array of topics related to social mores in the Middle Ages, including: how to be a good and moral citizen, how to dine courteously, how to maintain standards of hygiene, how to regulate your diet, and how to run your household. Often described as one of the earliest ‘courtesy texts’, this translation will reveal a text which cannot be easily categorised in any genre but is relevant widely for anyone with an interest in medieval life. An expansive text of enormous breadth, this translation will provide scholars new insight in areas such as social hierarchy, citizenship, morality, friendship, family ties, household administration, food consumption, standards of etiquette, and much more.