Insight guides" er reisehåndbøker som skal gi historisk og kulturell forståelse for stedene som skal besøkes. De er kjent for dyptpløyende artikler om kultur, religion, mat, severdigheter osv., og er illustrert med flotte fargefotografier.
In this memoir, a forensic psychiatrist chronicles her work with more than 80 serial killers and her thoughts on what compels them. Judging by appearances, Dr. Helen Morrison has an ordinary life in the suburbs of a major city. She has a physician husband, two children, and a thriving psychiatric clinic. But her life is more than that. She is one of the world’s leading experts on serial killers, and has spent as many as four hundred hours alone in rooms with depraved murderers, digging deep into killers’ psyches in ways no profiler ever has before. In My Life among the Serial Killers, Dr. Morrison relates how she profiled the Mad Biter, Richard Otto Macek, who chewed on his victims’ body parts, stalked Dr. Morrison, then believed she was his wife. She did the last interview with Ed Gein, who was the inspiration for Alfred Hitchcock's Psycho. John Wayne Gacy, the clown-obsessed killer of young men, sent her crazed Christmas cards and gave her his paintings as presents. Then there was Atlanta child killer Wayne Williams; rapist turned murderer Bobby Joe Long; Fred and Rosemary West, who killed girls and women in their Gloucester “House of Horrors”; and Brazil’s deadliest killer of children, Marcelo Costa de Andrade. Dr. Morrison has received hundreds of letters from killers, read their diaries and journals, evaluated crime scenes, testified at their trials, and studied photos of the gruesome carnage. She has interviewed the families of the victims—and the spouses and parents of the killers—to gain a deeper understanding of the killer’s environment and the public persona they adopt. She has also studied serial killers throughout history and shows how this is not a recent phenomenon with psychological autopsies of the fifteenth-century French war hero Gilles de Rais, the sixteenth-century Hungarian Countess Bathory, H.H. Holmes of the late nineteenth-century, and Albert Fish of the Roaring Twenties. Through it all, Dr. Morrison’s goal has been to discover the reasons serial killers are compelled to murder, how they choose their victims, and what we can do to prevent their crimes in the future. Her provocative conclusions will stun you. Praise for My Life Among the Serial Killers “A scary piece of work, with even scarier implications.” —Kirkus Reviews “A profoundly enlightening book. Morrison provides startling insights into what factors breed serial killers, and she avoids the broad generalizations that make other books of the topic seem slick and superficial. . . . This is an absorbing, disturbing book that makes it clear just how much we have yet to learn.” —Booklist
Reprint of the original. The publishing house Anatiposi publishes historical books as reprints. Due to their age, these books may have missing pages or inferior quality. Our aim is to preserve these books and make them available to the public so that they do not get lost.
This volume in Biblical Theology for Life series dives deeply into the topic of human violence. Before exploring what the Bible says about violence, Old Testament scholar Helen Paynter sets out the contours for the study ahead by addressing the various definitions of violence and the theories of its origins, prevalence, and purpose. What is violence? Is there such a thing as "natural violence"? Is violence a human or social construct or can we describe natural phenomena as violent? How does the concept of violence relate to the concept of evil? Violence is everywhere; is it escapable? How do we resist violence? Having queued up the questions, Paynter takes us to the Bible for answers. Starting with the creation narratives in Genesis considered in comparison with the ancient Near Eastern myths and moving to the conquest of Canaan--the most problematic of biblical narratives--she investigates how these deep myths speak to the origins of human violence and its consequences. The prevalence of violence through biblical history is inescapable. Scripture reveals the hydra-like nature of human violence, investigating types of violence including but not limited to: structural violence, verbal violence, sexual violence, violence as public /political act, racialised violence, including "othering." Through the voices of the prophets and then in the teaching of Jesus, the Bible reveals that the seeds of violence exist within every human heart. Even though we see evidence of resistance movements in the Bible, such as the responses to attempted genocide in Exodus and Esther, it is only on the cross that an absorption of violence by God takes place: a defeat of violence by self-sacrifice. Along the way, Paynter considers other relevant biblical themes, including the apocalypse, "crushing the serpent's head," and the concept of divine vengeance, culminating in the resurrected Christ's lack of vengeance against those who did him to death. In light of the New Testament, we will consider how the first Christians responded to the structural violence of slavery and patriarchy and how they began to apply Jesus' redemptive, non-vengeful theology to their own day. The book concludes by discussing of what this means for Christians today. For many of us who live without routine encounters with or threats of violence, we must consider our responsibility in a world where our experience is the exception. With attention to the multi-headed hydra that is violence and the concealed structures of violence in our own Western society, Paynter challenges readers to consider their own, perhaps inherited, privilege and complicity. The question of how we regard "others," both as individuals and as societies, is a deeply relevant and urgent one for the church: The church can and should be a wholly non-othering body. So what implications does this have for the church and, for example, Black Lives Matter or the rampant xenophobia in our society or immigration and global migration issues? How do we resist evil? What does it mean to turn the other cheek when the cheek that has been slapped is not our own? How do we resist the monster without becoming the monster?
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