How can human beings kill or brutalise multitudes of other human beings? Focusing particularly on genocide, Erwin Staub explores the psychology of group aggression. He sketches a conceptual framework for the many influences on one group's desire to harm another and within this framework, considers four historical examples of genocide.

"Evil is the most serious of our moral problems. All over the world cruelty, greed, prejudice, and fanaticism ruin the lives of countless victims. Outrage provokes outrage. Millions nurture seething hatred of real or imagined enemies, revealing savage and destructive tendencies in human nature. Understanding this challenges our optimistic illusions about the effectiveness of reason and morality in bettering human lives. But abandoning these illusions is vitally important because they are obstacles to countering the threat of evil. The aim of this book is to explain why people act in these ways and what can be done about it."—John KekesThe first part of this book is a detailed discussion of six horrible cases of evil: the Albigensian Crusade of about 1210; Robespierre's Terror of 1793–94; Franz Stangl, who commanded a Nazi death camp in 1943–44; the 1969 murders committed by Charles Manson and his "family"; the "dirty war" conducted by the Argentinean military dictatorship of the late 1970s; and the activities of a psychopath named John Allen, who recorded reminiscences in 1975. John Kekes includes these examples not out of sensationalism, but rather to underline the need to hold vividly in our minds just what evil is. The second part shows why, in Kekes's view, explanations of evil inspired by Christianity and the Enlightenment fail to account for these cases and then provides an original explanation of evil in general and of these instances of it in particular.

'She has a crisp and intelligent style, and a real way with tension' MO HAYDER When schoolteacher Trixie Smith turns up asking questions about legendary film actress Lucretia von Wolff, Lucy Trent is not unduly alarmed. She rather enjoys the notoriety surrounding her glamorous but infamous grandmother, whose lovers were legion, whose scandals were numerous, whose life ended abruptly in a bizarre double murder and suicide at the Ashwood film studios in 1952. Trixie Smith has uncovered information which she believes throws new light on the Ashwood case. In particular, she wants to know more about Alraune, the illegitimate child Lucretia was alleged to have borne at the outbreak of WWII. The child whose existence is surrounded in mystery. The child who may never have existed at all. But Trixie Smith's enquiries are brought to an untimely end. Some days later, her mutilated corpse is discovered at the derelict site of the old Ashwood studios. In the ensuing murder investigation, Lucy is to discover disturbing facts about her family's poignant and often tragic history - a history which stretches from the glittering concert halls of 1920s Vienna to the bleak environs of wartime Auschwitz - and at the heart of it all lies the shocking truth about the mysterious child called Alraune.

A true story of incest, physical abuse and mental torment and how one young girl fought back! For 17 years Louise was married to this man she had come to hate. Along with her were her five innocent children. For every year of their lives they watched their father brutally batter their mother. Each of the children were subjected to one or more of the following types of abuse. Incest. Physical Beatings. Mental Abuse. Deprivation. Rape. For years this family lived in fear and in 1977 they were failed by the judicial system when they tried to escape. They were able to get away but he only got a slap on the wrist. In 1994, seventeen years later he would not walk away. During that seventeen year period he married a severely mentally handicapped cousin and raised five more children. This second family was more severely abused. Learn from this story how a police captain from a small southern town finally brought about justice for all these victims and touched the lives of both families. This is a story of survival and strength and a story for survivors everywhere.

In the 1960s, post-colonial Libya fell prey to the sprawling industrial greed of the West, driven by the discovery of oil. While the modern quarter of Tripoli, built by the Italians, was small and affluent, the rest of the city--like the rest of the nation--was left to fend for itself amid the arid, sandy stretches of North Africa. As tensions mounted between eastern and western ideals, terror began to supplant justice, and acts of religiously motivated violence began to fill some of Tripoli's darkest corners. Against this backdrop, the teenaged Michele Balistreri--a smart young man plagued by thuggish tendencies and a youthful attraction to Fascism--suffered a succession of personal blows that would scar him for life: the death of his mother; a terrible tragedy that befell his best friend's family; and the consequences of his father's role in Gaddafi's rise to power. Worst of all, an innocent blood pact he made as a teenager would come to haunt him as an adult. Four decades later, journalist Linda Nardi is hard at work investigating the shadowy history of the Vatican Bank's involvement in Libya when she suddenly finds her attention diverted to an irresistible story assignment: covering the collapse of Colonel Gaddafi's forty-two year dictatorship. It is only a matter of time before Nardi's research and Balistreri's investigative work as a police commissario bring them into contact. Together they unearth a deadly conspiracy that goes to the top of Rome's power structure that neither of them will ever be able to forget.

Here is the lurid story of crime, detection, conviction, and punishment, murder as a lust and murder as a trade and more.

In The Roots of Goodness and Resistance to Evil, Ervin Staub draws on his extensive experience in scholarship and intervention in real-world settings to illuminate the socializing experiences, education, and training that lead children and adults to become caring people and active bystanders who help others, and act to prevent violence and create caring societies. The book offers an excellent balance of Staub's important and influential recent articles and essays in the field and newly written chapters. It explores why we should help and not harm others. It offers wide-ranging examples and research about the roots of everyday helping and heroism, rescue in the Holocaust and elsewhere, overcoming trauma to become altruists, reconciliation in Rwanda and other ways of resisting evil, and more. Staub engages with ways to promote active bystandership in the service of preventing violence, helping people to heal from violence, and building caring societies. He explores the range of experiences that lead to active bystandership, including socialization by parents, teachers (and peers) in childhood, education, experiential learning, and public education through media. He examines what personal characteristics or dispositions result from such experiences, which in turn lead to caring and helping. Staub also considers how circumstances influence people--both individuals and whole groups--and how they join with personal dispositions to determine whether people remain passive in the face of others' need or instead help others and behave in morally courageous or even heroic ways. He considers how moral and caring values can be subverted by circumstances, and outlines ways to resist that possiblity. He also considers how past victimization and the resulting psychological woundedness, which can lead to "defensive violence" or hostility toward people and the world, may be transformed by other experiences, leading to "altruism born of suffering." The book draws on research and theory as well as work in applied settings. Ultimately this book will help readers explore how we can turn ourselves into active, helpful people and what we need to do to create peaceful and caring societies.

Baudelaire, Nietzsche, and Hitler-a poet, a philosopher, and a politician-each profoundly understood the seductive attraction of evil. All three clearly and candidly depicted evil in idealized garb. Underheath superficial appearances of contradiction, we find in their writings uncanny insight into the human essence behind the masks of convention and hypocrisy.