Maimonides’ proposed solution to the problem of evil is characteristic of his philosophy as found in The Guide for the Perplexed , as it requires a ‘substantive shift in Jewish religious consciousness’. 1 In assessing whether Maimonides’ solution
Counterterrorism, techno-science, and the cultural reproduction of security
Mark Maguire and Pete Fussey
portrayed themselves as the ones “watching the walls” and “protecting you while you sleep.” At other times, they spoke of the “evil” they were trained to combat. Such framings of security and of participants’ roles in maintaining it were common. These
Evil and Suffering from a Durkheimian Perspective
After the End of a Dark Century: Philosophical and Theological Discourses on Evil, complex, highly interesting and full of religious, philosophical and existential implications. One has to hope that the theological and philosophical reflection on evil and suffering will also continue in a post-metaphysical world, even if this hope is part of an ongoing debate. As fascinating as these questions may be, I will not address any of the classical, philosophical and/or theological problems on evil in this paper. Rather than concentrating on this kind of approach to evil, I would like to try and offer a different way of dealing with a subject, which has long been neglected in the sociological field, and is almost absent among Durkheimian studies too. In other words, I would like to approach the problem of evil from a point of view similar to Durkheim?s sociology of religion. However, I will keep the modern philosophical turn in the theological discussion on evil as a background, since one of my objectives is to try and isolate the specific and distinctive characteristics of a Durkheimian idea of evil in the light of the modern transition from suffering to evil.
At the close of the Second World War and in the years following, two key figures of modern French thought, Jean-Paul Sartre and Georges Bataille, became engaged in a debate concerning the status of literature. At stake in their argument was both a conception of the mode of being of the literary work of art and a projection of the purpose or end to which literature should be assigned.
Eric Michaud, Un Art de L’Éternité: L’image et le temps du national-socialisme (Paris: Gallimard, 1996).
Omer Bartov, Murder in Our Midst: The Holocaust, Industrial Killing and Representation (New York: Oxford University Press, 1996).
Michael Wildt, Vom kleinen Wohlstand: Eine Konsumgeschichte der fünfziger Jahre (Frankfurt: Fischer, 1996).
Jason Dean and Geoffrey Raynor
George Lucas’s popular film series Star Wars depicts an epic galactic battle between good and evil. A basic premise of the story is that the universe is penetrated with “the force,” which has a light and dark side. In these films, the good
Translations of Shakespeare’s The Merchant of Venice as a Case in Point
xiongmo Table 2 lexical items originating in the original text and their correspondents in the translator’s culture Original items Chinese translations an evil soul xinyan huai unfeeling man haowuxingan de
Thomas Klikauer, Norman Simms, Helge F. Jani, Bob Beatty, and Nicholas Lokker
of Evil (New York: Farrar, Straus and Giroux, 2019). In Learning from the Germans , Susan Neiman makes an interesting argument. She compares the Holocaust to slavery in the u.s. and, more interesting, how both countries came—or perhaps didn
How Sound Design, Dialogue, Event Structure, and Viewer Working Memory Interact in the Comprehension of Touch of Evil (1958)
John P. Hutson, Joseph P. Magliano, Tim J. Smith, and Lester C. Loschky
those described by Hitchcock, constrain predictive inference ( Magliano et al. 1996 ). The opening scene of Orson Welles's Touch of Evil (Orson Welles and Albert Zugsmith, 1958 ) illustrates the importance of providing retrieval cues to support a
Elizabeth A. Bowman
Sartre and Evil: Guidelines for a Struggle. Haim Gordon and Rivca Gordon. (Westport, CT/London: Greenwod Press, 1995). 235 pp. $59.95