Good & Evil Books

Beyond Good and Evil (Penguin Classics)

Friedrich Nietzsche

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Total reviews: 74 Average rating: 4.5 of 5

A living thing seeks above all to discharge its strength--life itself is will to power 5 out of 5 stars.
17 of 18 people found this review helpful.

This was required reading for a graduate course in the Humanities.
Friedrich Nietzsche's concept of a "will to power" is central to his philosophical beliefs, and a recurring theme in his book "Beyond Good and Evil." When Nietzsche was a budding philosopher, he admired and was influenced by the writings of another philosopher, Arthur Schopenhauer. However, Schopenhauer, like most scientists and philosophers of his day, attributed the "will to live" as the highest motivational life force in nature. Nietzsche observed that the "will to live" was not life affirming enough and that humankind needed a higher power. Therefore, Nietzsche theorized that living beings were not just motivated by a survival instinct to live. He understood that beings had a higher need, which he called the "will to power." One can easily interpret Nietzsche's "will to power" as a method by which people strive to grow and nurture their creative energies, and interact with the world. Nietzsche thinks that "will to power" was coupled with humankind's innate nature and passion to create. Nietzsche thinks that this "will to power" was the true driving force of humankind. "A living thing seeks above all to discharge its strength--life itself is will to power, self-preservation is only one of the indirect and most frequent results" (Nietzsche Aphorism 13). The "will to power" causes humans to dominate and impose their will on others. Thus for Nietzsche, humankind's "will to power" meant that life and will is the exploitation of others, and it has been since the beginning of time, immemorial (Nietzsche Aphorism 258). In fact, Nietzsche believed that one could take his concept of the "will to power" one-step further, and use it to explain the motivations of whole societies, and nation states, as well as the individual (Nietzsche aphorism 257, 259).

Nietzsche tends to be very passionate and absolutist in his aphorisms. He wrote so much that one could find plenty of instances in his works where he has contradicted himself. Nietzsche's concept of "will to power" is a philosophic thought, which led to many interpretations. To assume that Nietzsche thought that the primary instincts of the human being came down to violence and little else, amounts to a gross underestimation of Nietzsche's views of humankind. However, most of his writings on the concept of a "will to power," if interpreted as being violent, have to be understood more in vain with what he saw as the constant struggle of overcoming one's individual weaknesses (Nietzsche aphorism 22, 260). Nietzsche envisioned his "will to power" more along the lines of applying one's will in self-overcoming. Nietzsche's writings about violence are usually meant as violence against giving in to the herd or slave morality. The herd, as Nietzsche names it, is the vast majority of humans who throughout history have obeyed and followed the status quo. The herd has stymied human development with their slave morality (Nietzsche aphorism 198, 199). The slave morality invented the dichotomy of good and evil. "Moral judgments and condemnations constitute the favorite revenge of the spiritually limited against those less limited" (Nietzsche aphorism 219). The herd morality causes people to sublimate their creative drive. Thus, Nietzsche is imploring the few noble humans--the few geniuses to struggle against following the herd morality. Nietzsche wants the noble people to invent their own morality and values to live their lives by, and to fulfill their own "will to power" and not indulge in an effort to attract others to their values (Nietzsche aphorism 199, 201, 260).

Recommended reading for anyone interested in philosophy, history, and psychology.

Editorial Review:

New chronology and further reading

Translated by R. J. Hollingdale
Introduction by Michael Tanner.

Evil in Modern Thought: An Alternative History of Philosophy

Susan Neiman

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Total reviews: 14 Average rating: 4.5 of 5

Editorial Review:

Evil threatens human reason, for it challenges our hope that the world makes sense. For eighteenth-century Europeans, the Lisbon earthquake was manifest evil. Today we view evil as a matter of human cruelty, and Auschwitz as its extreme incarnation. Examining our understanding of evil from the Inquisition to contemporary terrorism, Susan Neiman explores who we have become in the three centuries that separate us from the early Enlightenment. In the process, she rewrites the history of modern thought and points philosophy back to the questions that originally animated it.

Whether expressed in theological or secular terms, evil poses a problem about the world's intelligibility. It confronts philosophy with fundamental questions: Can there be meaning in a world where innocents suffer? Can belief in divine power or human progress survive a cataloging of evil? Is evil profound or banal? Neiman argues that these questions impelled modern philosophy. Traditional philosophers from Leibniz to Hegel sought to defend the Creator of a world containing evil. Inevitably, their efforts--combined with those of more literary figures like Pope, Voltaire, and the Marquis de Sade--eroded belief in God's benevolence, power, and relevance, until Nietzsche claimed He had been murdered. They also yielded the distinction between natural and moral evil that we now take for granted. Neiman turns to consider philosophy's response to the Holocaust as a final moral evil, concluding that two basic stances run through modern thought. One, from Rousseau to Arendt, insists that morality demands we make evil intelligible. The other, from Voltaire to Adorno, insists that morality demands that we don't.

Beautifully written and thoroughly engaging, this book tells the history of modern philosophy as an attempt to come to terms with evil. It reintroduces philosophy to anyone interested in questions of life and death, good and evil, suffering and sense.

Fear and Trembling

Soren Kierkegaard

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Total reviews: 29 Average rating: 4.5 of 5

Goes Good With Free On-line Course 3 out of 5 stars.
5 of 6 people found this review helpful.

Fear and Trembling by Soren Kierkegaard originally published in the mid-1800s is widely considered a classic of existentialist literature. These comments pertain to the Penguin version of Fear and Trembling translated by Hannay.

Though Kierkegaard talent is readily apparent, his work can be a difficult slog without the appropriate context or guidance. Personally, I have always found Kierkegaard difficult and as a result have tended to refer to secondary rather than primary sources in dealing with him. My experience with Fear and Trembling was different and markedly more fulfilling. I stumbled across a wonderful free, on-line University of California Berkley existentialist literature course available through i-tunes. The first half dozen or so lectures of this course deal with Fear and Trembling - I highly recommend it.

Overall, it is an excellent version of an important work. I recommend the text as well as a look at the Berkley site.

Editorial Review:

Søren Kierkegaard not only ­trans­formed Protestant theology but also anticipated twentieth-century existentialism and provided it with many of its motifs. Fear and Trembling and The Book on Adler–addressed to a general audience–have the imaginative excitement and intense personal appeal of the greatest literature. Only Plato and Nietzsche have matched Kierkegaard’s ability to give ideas so compellingly vivid and dramatic a shape.

Translated by Walter Lowrie

Ethics: Discovering Right and Wrong

Louis P. Pojman

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Total reviews: 10 Average rating: 4.0 of 5

Good overview, but not impartial 4 out of 5 stars.
4 of 4 people found this review helpful.

Pojman does an excellent job of covering a lot of ground in this relatively short book. The writing is clear and easy to understand. However, I would not say that this book invites readers to discover their own ethical theories, as the back cover claims, because Pojman clearly discounts certain ethical theories and embraces others. Rather than discovering right and wrong on one's own, the reader instead is led down a path that discounts relativism and embraces objectivism and virtue ethics. Those aren't bad conclusions to reach, but the author should let the reader reach those conclusions instead of reaching them for him. It can be frustrating to read as Pojman declares a moral theory incorrect when, as the reader, one still sees merit in it.

Editorial Review:

How do you know right from wrong? ETHICS: DISCOVERING RIGHT AND WRONG shows you how history's greatest thinkers have understood ethics and gives you the tools to decide for yourself what's moral and immoral. And, of course, along the way you’ll master the basics of ethical philosophy.

Why Good People Do Bad Things: Understanding Our Darker Selves

James Hollis

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Total reviews: 7 Average rating: 4.5 of 5

Editorial Review:

Now in paperback, a penetrating understanding of the discrepancies that lie between our professed values and our frequently destructive actions

How is it that good people do bad things? Why do otherwise ordinary people gamble, drink, embezzle company funds, become addicted to Internet porn, cheat on their spouse, or repeat the same destructive behaviors in relationships, at work, or in their habits? And, on a grander scale, how can we reconcile all of the pain and suffering present in the world?

In Why Good People Do Bad Things, James Hollis offers wisdom to help you acquire a new level of awareness to your daily actions and choices. Exploring the Shadow is important to our growth because it helps us repair inner fractures and explore what forces are working against us, and why. Hollis also looks at the larger picture of the Shadow at work in our culture—in history, religion, organizations, and corporations—in addition to its presence in our personal lives.

Superheroes and Philosophy: Truth, Justice, and the Socratic Way (Popular Culture and Philosophy)

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Total reviews: 16 Average rating: 4.5 of 5

"Superman and Batman are the Plato and Aristotle of the comic-book world." 4 out of 5 stars.
3 of 3 people found this review helpful.

"Superman and Batman are the Plato and Aristotle of the comic-book world." (262).

If you agree with this, if you understand it, and if you find it both funny and accurate, then get this book.

*

I'm a fan of the "Philosophy And" series. Philosophy lurks everywhere, if we have our eyes open. Additionally, Neil Postman in his book Amusing Ourselves to Death: Public Discourse in the Age of Show Business makes the case that television is a form of epistemology. The same holds true for comic books. Since epistemology is a branch of philosophy, and comic books are a means of epistemology, then they demand our attention.

The book is a fun romp, with serendipitous discoveries. If you are a fan of such things, they buy this book.

However, I would rate most of the essays about a B+, or an A-. They are interesting, but many times the authors fall into a methodological trap. Philosophy can be defined two ways. One is the study of what people have said about things. The other is the love of wisdom. Too often the authors seem to take ideas and quotes to bolster their points. And they are very good at compare and contrast. But for wisdom, especially the love of wisdom, this is lacking.

Chapter 17 on the identify question which uses the Hulk/Banner as a case study, ignores multiple personality disorders. For a good discussion of time travel, read Chapter 18 by Richard Hanley.

Part of the problem has to do with the structure. They should have begun with metaphysics. Chapter 1 should be an overview along with 11 on comic book wisdom. Chapter 2 should be chapter 1, and the followed by all of Part 4. Part 3 on moral duty should come next, followed by the existential discussions in part 2. Lastly, focus on the image of a hero and secret identities.

On thing that surprised me is that so much morality traces itself back to the so-called God Hypothesis. Read "God, the Devil, and Matt Murdock," then chapters 12-16. The question raised (taking the lead from Socrates and Gyges's Ring), that if a powerful person can get away with evil, why not? Or from Republic Book 2 (Great Dialogues of Plato (Signet Classics), 158ff), compare an evil person who masks his evil with a good person who is labeled as evil, and they die that way. Why be good, if such a thing could conceivably happen. Although they do not mention him, this is the life of Job (Consider My Servant Job).

The conclusion of the various authors is that yes, you can get away it. And we find that disturbing. The only way to account for that is either Natural Law, or Divine Justice. Barring that, we should not be good. Which is absurd.

*

The prophet Job asked, "But where shall wisdom be found?" (Job 28:12). Apparently, one place is in comic books.

Editorial Review:

The comic book superheroes — Superman, Batman, the Incredible Hulk, the Fantastic Four, X-Men, and many others — have proved to be a powerful and enduring thread in popular culture, a rich source of ideas for moviemakers, novelists, and philosophers. Superheroes and Philosophy brings together 16 leading philosophers and some of the most creative people in the world of comics, from storywriters to editors to critics, to examine the deeper issues that resonate from the hyperbolic narratives and superhuman actions of this heroic world. The comic book narratives of superheroes wrestle with profound and disturbing issues in original ways: the definitions of good and evil, the limits of violence as an efficacious means, the perils of enforcing justice outside the law, the metaphysics of personal identity, and the definition of humanity. The book also features original artwork specially commissioned from some of the most popular of today's comic book artists.

The Lord of the Rings and Philosophy: One Book to Rule Them All (Popular Culture and Philosophy)

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Total reviews: 12 Average rating: 3.5 of 5

I waited this long for this? 2 out of 5 stars.
32 of 37 people found this review helpful.

the most disappointing so far in the 'popular culture and philosophy' series, these essays have little to do with either LotR or Philosophy in the traditional sense, instead attempting to cover everything from environmentalism to narrative structure. As a general format, the authors state their intentions to mold Tolkien's world to their own pet ideas and quote profusely while saying little that convinces. One of the essays even admits that the Buddist parallels it's spent the last few pages proposing are clearly "superficial" - why waste the print, then? Another oddity here is a collection of quotes by various noted philosophers that have nothing to do with either the themes in LotR, or, in many cases, the topics the essays address. Extremely discouraging.

Editorial Review:

Can power be wielded for good, or must it always corrupt? Does technology destroy the truly human? Is beer essential to the good life? The Lord of the Rings raises many such searching questions, and this book attempts some answers. Divided into five sections concerned with power and the Ring, the quest for happiness, good and evil in Middle-earth, time and mortality, and the relevance of fairy tales, The Lord of the Rings and Philosophy mines Tolkien’s fantasy worlds for wisdom in areas including the menace of technology, addiction and fetishism, the vitality of tradition, the environmental implications of Tolkien's thought, Middle-earth's relationship to Buddhism and Taoism, and more.

A Guided Tour of Five Works by Plato: Euthyphro, Apology, Crito, Phaedo (Death Scene), Allegory of the Cave

Christopher Biffle

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Total reviews: 2 Average rating: 5.0 of 5

Best Plato Textbook is a Superb Teaching Tool 5 out of 5 stars.
12 of 12 people found this review helpful.

The book is an excellent teaching tool for undergraduate and graduate level Philosophy courses. This text would be the only one I would use at the high school level (and Plato should be taught in GATE and AP type English classes, as he was back in the "good old days" when the goal of academic 'arete' had real importance in lesson planning). The book includes the dialogues surrounding the trial and death of Socrates, Euthyphro, Crito, and Apology, the Death Scene of Socrates from the Phaedo, and the "Allegory of the Cave" from the Republic. While the translations are not always the best, they are very good, come from the greatest source (Jowett) and quite sufficient for communicating all the important points in the dialogues.
Best of all are the copious margins which surround the text on every page and serve the wonderful purpose of teaching students to annotate their text with marginalia. The creation of marginalia is an ancient scholarly art, quintessentially described by Edmond Bourdoux Szekeley, one of the last of the old world scholars of that grand continental tradition known as the Sorbonne Method, which he describes in his now out of print masterpiece, "The Art of Study". In that book, Szekeley details the method by which, through nearly a millinium, successive generations of Sorbonne scholars (dating back before Aquinas), parsed and analyzed arguments and extracted the hermaneutic esssence of their texts.
Biffle provides cues and prompts with relevant and incisive questions (he knows Bloom's Taxonomy as well as he knows his Philosophy), which not only makes students accountable to do the reading (you can collect your students' texts to see if their doing it), but provides the student with a time-proven, eminently productive study skill.
Biffle also provides excellent background material, supplementary writing exercises, and material for quizzes, all you really need.
A few points which Biffle addresses "to the teacher" in his introduction are in order: 1) "My philosophy students need a lot of practice in orderly thinking and writing. They need practice in following a logical pattern, giving reasons for assertions, clarifying points with examples, and quoting supporting material from a text. There is plenty of practice here." 2) "The truth is most students will read Plato's dialogues only once in their lives. We need to slow down that precious reading and make it as fruitful as possible. The reading and writing tasks I have incorporated in this book are designed to help students underline, write in margins, reread, paraphrase, outline, and eventually analyze philosophical classics in an orderly way."

Editorial Review:

This accessible supplement makes Plato’s texts come alive for students by showing them how to read, think critically, and write about these key classic works. Engaging interactive devices draw students into an intimate philosophical encounter that they can model in later work in philosophy.

On the Genealogy of Morals: A Polemic. By way of clarification and supplement to my last book Beyond Good and Evil (Oxford World's Classics)

Friedrich Nietzsche

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Total reviews: 18 Average rating: 4.5 of 5

On the Genealogy of Morals and Ecce Homo. 5 out of 5 stars.
7 of 11 people found this review helpful.

_On the Genealogy of Morals and Ecce Homo_ consists of translations by Walter Kaufman and R. J. Hollingdale of the works _On the Genealogy of Morals, A Polemic_ (_Zur Genealogie der Moral, Eine Streitschrift_), first published in 1887, and _Ecce Homo_, written in 1888, by the tormented German thinker Friedrich Nietzsche. _On the Genealogy of Morals_ was Nietzsche's eighth book and consists of three essays which reveal his opposition to Christian morality. _Ecce Homo_ was an autobiographical work which consists of several chapters detailing Nietzsche's philosophy. Nietzsche's philosophical viewpoint may be described as that of aristocratic radicalism, in which he sets up an opposition between the morality of the masters and what he terms "slave morality". It is this "slave morality" motivated by a spirit of ressentiment that Nietzsche seeks to overcome by a return to the morality of the masters. Nietzsche is firmly opposed to the Judeo-Christian tradition, which he views as the culmination of slave morality. Indeed, according to Nietzsche the slaves sought to revolt against their masters by supplanting the morality of the masters with their own which glorifies the weak, meek, and sickly. Instead, Nietzsche advocates a revaluation of all values with a return to the morality of the masters, who are proud, strong, and heroic.

_On the Genealogy of Morals_ consists of a preface followed by three essays and an appendix which consists of aphorisms from his various writings. The preface notes the slave rebellion in morality, in which a morality of pity came to replace the morality of the masters. Nietzsche references the work of Schopenhauer, his great teacher, who he believes has made possible a new Buddhism for Europeans - nihilism. The first essay of this book is entitled ""Good and Evil", "Good and Bad"" and it details Nietzsche's opposition to Judeo-Christianity and Christian morality as well as Platonic philosophy. Nietzsche argues that the Jews, a slave people, began a great revolt in morality which resulted in the inversion of moral values in which what previously had been called "good" and "noble" came to be replaced by the lowly, weak, and sickly. Nietzsche argues that with Jesus of Nazareth, the Jewish slave revolt was accomplished in which Europe became under the sway of a Jew. Nietzsche contrasts this with the "blond German beast", the primitive Aryan tribesman, and his morality of the conquerer. Nietzsche quotes extensively from the church fathers, including Tertullian, regarding the "kingdom of God" and offers in opposition to the sign on the entrance of Dante's hell, "I too was created by eternal love", the sign "I too was created by eternal hate", instead. Nietzsche offers the opposition "Rome against Judea, Judea against Rome". In addition, Nietzsche shows how the Jews have come to conquer Rome through the slave revolt in which today in Rome they bow before three Jews and a Jewess (Jesus, Peter, Paul, and Mary). Nietzsche claims that the Renaissance represented a return to the classical idea; however with the Reformation motivated largely by ressentiment and the French Revolution the slave revolt was made complete. The second essay in this book is entitled ""Guilt", "Bad Conscience" and the Like". This essay focuses on the meaning of guilt and ressentiment showing the cruelty of punishment and torture. Nietzsche shows himself to be a primitive psychologist in his understanding of "bad conscience" and "guilt" and his theories were an important precursor to modern day psychoanalysis. The third essay of this book is entitled "What is the Meaning of Ascetic Ideals?". Here, Nietzsche focuses on Richard Wagner with whom he had a complicated relationship. Nietzsche also expresses his disgust with the German anti-Semites of the time (though only with a certain type of anti-Semite, the kind who still retained adherence to the Christian tradition). This essay ends with the following line: "man would rather will nothingness than not will", an expression of Nietzsche's nihilism. This book concludes with an appendix, "Seventy-Five Aphorisms in Five Volumes", containing various aphorisms from Nietzsche's writings.

_Ecce Homo_ was Nietzsche's last work and was not published during his lifetime. The book is subtitled "How One Becomes What One Is". _Ecce Homo_ contains a preface and three chapters, followed by discussions of several of Nietzsche's books, and then a final chapter. The chapters attempt to show Nietzsche's philosophical progression as he began his career as a philologist, the influence of Wagner on his early life, his subsequent break with Wagner, and his later writings. Nietzsche also includes commentary on his own writings, particularly his _Zarathustra_ and shows the opposition between the Dionysian and the Appolinian. Nietzsche entitles his chapters brazenly: "Why I Am So Wise", "Why I Am So Clever", "Why I Write Such Good Books", followed by his discussion of his individual works, and then "Why I Am Destiny". It has been suggested that Nietzsche may have been experiencing the early symptoms of his mental decline at this point and his complete mental collapse was to occur soon thereafter (rumored to be the result of syphilis, though probably wrongly). Nietzsche claims that he is wise because of his aesthetic sensitivities. He claims that he is clever because he can choose the right nutrition, climate, residence, and recreation for himself. He claims to write such good books because they open up a series of new, delicate, and noble experiences. And, he claims to be destiny because his anti-moral truths serve as intellectual dynamite which can topple the sickness inherent in Western culture. Indeed, Nietzsche writes, "I am no man, I am dynamite." Nietzsche opposes Dionysus to "the Crucified", as his new god of life's exuberance to overcome the god of the heavenly otherworld. Nietzsche claims that he wants no believers and that he fears that he will be worshipped and pronounced holy in the future. He wants to assure that his publishers will prevent his book from doing "mischief". Nietzsche ends with the pronouncement that he is the great immoralist and that Dionysus has come to supercede "the Crucified".

This translation of two of Nietzsche's important works includes commentary by Walter Kaufman. Some of Kaufman's commentary is useful; however Kaufman was prone to his own understanding of Nietzsche which he interjected all too often. Nevertheless, these two books stand out as important works which must be understood by those who seek to develop an understanding of the rise of nihilism in the Twentieth Century.

Editorial Review:

On the Genealogy of Morals (1887) is a book about interpretation and the history of ethics which raises profoundly disquieting issues about the violence of both. This is the most sustained of Nietzsche's later works and offers one of the fullest expressions of his characteristic concerns. The introduction places his ideas within the cultural context of his own time and stresses the relevance of his work for a contemporary audience.

Evil: Inside Human Violence and Cruelty

Roy F. Baumeister, Aaron Beck

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Total reviews: 28 Average rating: 4.5 of 5

Too little result for such a long read 3 out of 5 stars.
28 of 36 people found this review helpful.

Important topic, promising approach, but the insights offered are too few and too shallow.

I bought this book partly on the strength of its readers' reviews here on Amazon, but found myself disappointed. The book's subtitle, "inside human violence and cruelty," promises much, but the author, I feel, has not really delivered.

A social psychologist, Baumeister avoids a philosophical and theological discussion of evil in favor of a psychological one, based on facts gleaned from history and experiment. This approach is attractive and promising, but somehow, in almost 400 long pages, not much seems to come of it. Too often I felt that the insights offered by Baumeister were mere banalities, such as that evil acts are experienced more strongly by victims than by their perpetrators--a point Baumeister repeats many, many times.

The author uses this observation to conclude that "evil is in the eye of the beholder"--and even launches the book with a clever anecdote about an event in which two people see each other as evildoers, despite no intentional act of harm being committed. But this is surely a special case, and not comparable to the operation of a system of death-camps, or hacking apart defenseless people huddling for safety in a church. Baumeister takes pains (repeatedly) to stress that he wants to see evil acts through the perpetrators' eyes, and not prejudge events from the perspective of victims, but the result is an uneasy or indecisive tone that wavers between a normal-sounding condemnation of evil and a moral relativism that really believes that evil is merely in the eye of the beholder--that is, there's no such thing as evil, as long as you're the one perpetrating it.

Baumeister finds four basic psychological causes of evil: greed/lust/ambition, or evil as a means to an end; revenge for insulted egotism; ideological evil; and actual sadism--deriving pleasure from harming others. The author discusses each of these at length, but does not come up with many conclusions. He observes that crime, for the most part, does not pay as well as even the lowest-level jobs, and that people who commit crimes generally have a poor idea of the long-term consequences of their actions. This, to me, is another banal point, not an insight that requires much discussion.

Baumeister makes much of his conclusion that standard psychology is wrong when it attributes violent, bullying behavior to low self-esteem; he feels that the facts show that bullies and violent people in fact have high self-esteem, in the sense of high or even inflated regard for themselves. As an example, he points out that convicted, incarcerated rapists often think of themselves as "superachievers." Technically this might be called high self-esteem, but I would call it delusional, and I think there is a difference. Maybe I'm alone here, but I think of high self-esteem as being realistic and adaptive, not the fragile egotism of the narcissist. Baumeister spends much time trying to disprove the "low self-esteem" model of violent behavior, but I was never persuaded.

My overall impression is that there is length here, but not depth. I did not feel I got "inside" human violence and cruelty. Having read only the first chapter or so of James Waller's "Becoming Evil: How Ordinary People Commit Genocide and Mass Killing", I already feel that I am getting a much deeper and also more sympathetic view of how and why evil is committed, from a social-psychological perspective.

Editorial Review:

Why is there evil, and what can scientific research tell us about the origins and persistence of evil behavior? Considering evil from the unusual perspective of the perpetrator, Baumeister asks, How do ordinary people find themselves beating their wives? Murdering rival gang members? Torturing political prisoners? Betraying their colleagues to the secret police? Why do cycles of revenge so often escalate?

Baumeister casts new light on these issues as he examines the gap between the victim's viewpoint and that of the perpetrator, and also the roots of evil behavior, from egotism and revenge to idealism and sadism. A fascinating study of one of humankind's oldest problems, Evil has profound implications for the way we conduct our lives and govern our society.