Human beings love to fictionalize evil--to terrorize each other with stories of defilement, horror, excruciating pain, and divine retribution. Beneath the surface of bewitchment and half-sick amusement, however, lies the realization that evil is real and that people must find a way to face and overcome it. What we require, Carl Jung suggested, is a morality of evil--a carefully thought out plan by which to manage the evil in ourselves, in others, and in whatever deities we posit. This book is not written from a Jungian perspective, but it is nonetheless an attempt to describe a morality of evil. One suspects that descriptions of evil and the so-called problem of evil have been thoroughly suffused with male interests and conditioned by masculine experience. This result could hardly have been avoided in a sexist culture, and recognizing the truth of such a claim does not commit us to condemn every male philosopher and theologian who has written on the problem. It suggests, rather, that we may get a clearer view of evil if we take a different standpoint. The standpoint I take here will be that of women; that is, I will attempt to describe evil from the perspective of women's experience.

A consideratioon of the morality of evil from the standoint of women.

Many people find it impossible to believe women are capable of committing brutal murders, but this book shows otherwise. Katherine Knight donned a black negligee before stabbing her lover John Price 37 times, then serving up his corpse for dinner with baked potatoes, pumpkin and all the trimmings. Sue Basso became supermarket packer Buddy Musso's 'lady love', but his dreams of happiness were shredded when she and her friends tortured him to death for a paltry $15,000 life insurance policy. Shelly Michael injected her husband with a drug that led to death by slow suffocation, then she set their house on fire. Each of the cases documented here makes for a chilling read, proving that evil transcends the sexes.

Evil women, who are they really? What are their motives, and how are they remembered and constructed within our culture? Evil Women: Representations within Literature, Culture and Film seeks to interrogate the nature and construction of evil women in the above fields. Through literature, poetry, history, ballads, film and real-life culture, scholars explore how the evil woman has been constructed and, in some cases, erased; the punishment and treatment of evil women; and the way evil women have been portrayed on and off screen through character, narrative and behind the camera development.

Early Modern Women and the Problem of Evil examines the concept of theodicy—the attempt to reconcile divine perfection with the existence of evil—through the lens of early modern female scholars. This timely volume knits together the perennial problem of defining evil with current scholarly interest in women’s roles in the evolution of religious philosophy. Accessible for those without a background in philosophy or theology, Jill Graper Hernandez’s text will be of interest to upper-level undergraduates as well as graduate students and researchers.

Challenging America's confusing standard of beauty, a humorous look at life from the perspective of a large woman shares her own experiences as well as her thoughts on eating, sex, dating, exercise, and other topics.

Evil. Women. The Feminine. The relationships that bring together these three ideas form the basis for the papers gathered together in this volume. By asking how, why, when, and to what purpose these three terms are often linked serves as the starting point of interrogation for each of the authors here considered.

Women Who Live Evil Lives documents the lives and practices of mixed-race, Black, Spanish, and Maya women sorcerers, spell-casters, magical healers, and midwives in the social relations of power in Santiago de Guatemala, the capital of colonial Central America. Men and women from all sectors of society consulted them to intervene in sexual and familial relations and disputes between neighbors and rival shop owners; to counter abusive colonial officials, employers, or husbands; and in cases of inexplicable illness. Applying historical, anthropological, and gender studies analysis, Martha Few argues that women's local practices of magic, curing, and religion revealed opportunities for women's cultural authority and power in colonial Guatemala. Few draws on archival research conducted in Guatemala, Mexico, and Spain to shed new light on women's critical public roles in Santiago, the cultural and social connections between the capital city and the countryside, and the gender dynamics of power in the ethnic and cultural contestation of Spanish colonial rule in daily life.

This edited collection examines gendered representations of "evil" in history, the arts, and literature. Scholars often explore the relationships between gender, sex, and violence through theories of inequality, violence against women, and female victimization, but what happens when women are the perpetrators of violent or harmful behavior? How do we define "evil"? What makes evil men seem different from evil women? When women commit acts of violence or harmful behavior, how are they represented differently from men? How do perceptions of class, race, and age influence these representations? How have these representations changed over time, and why? What purposes have gendered representations of evil served in culture and history? What is the relationship between gender, punishment of evil behavior, and equality?