Victims of wrongdoing are often advised not to harbour resentment or seek revenge. Instead, they are encouraged to forgive and move on. Forgiveness is described as a generous gift that heals the rifts created by wrongdoing. It is the path to happiness, the way to escape bitter cycles of revenge and retribution. Yet in some situations it seems that it would be unwise, even dangerous, to forgive. We might worry that victims who forgive unrepentant perpetrators are letting them off the hook and facilitating further wrongdoing. These moral disputes about when we ought to forgive are complicated by the fact that it is unclear exactly what we are talking about when we use the word 'forgiveness'. The supposed experts make wildly divergent claims about what forgiveness is supposed to be. Some say that forgiveness is purely an emotional change in which the victim's anger and resentment are replaced with goodwill. Others say that forgiveness is primarily a behavioural change in which the victim withholds any further blame and punishment. Still others think that forgiving is actually a mental commitment, or even that it is a performative speech act similar to making a promise or cancelling a debt. In Real Forgiveness, Luke Russell identifies the underlying tensions in our thinking about forgiveness, and shows how these tensions have led to mass confusion. Many of us assume that forgiveness is permissible whenever it is possible, and that forgiveness is available to every victim, and that forgiveness results in peace. But forgiveness cannot be all of these things simultaneously, so we must decide which one of these assumptions we will reject. Russell argues that real forgiveness is powerful and appealing precisely because it removes conflict between victims and wrongdoers. Yet sometimes victims ought to remain in conflict with wrongdoers in order to protect themselves and other vulnerable members of the community, so sometimes is it morally wrong to forgive.
When asked to describe wartime atrocities, acts of terrorism, and serial killers, many of us reach for the word "evil." But what does it mean to say that an action or a person is evil? Some philosophers have claimed that there is no such thing as evil, and that thinking in terms of evil is simplistic and dangerous. In response to this sceptical challenge, Luke Russell shows that concept of evil has a legitimate place within contemporary secular moral thought. In this book he addresses questions concerning the nature of evil action, such as whether evil actions must be incomprehensible, whether evil actions can be banal, and whether there is a psychological hallmark that distinguishes evils from other wrongs. Russell also explores issues regarding the nature of evil persons, including whether every evil person is an evildoer, whether every evil person is irredeemable, and whether a person could be evil merely in virtue of having evil feelings. The concept of evil is extreme, and is easily misused. Nonetheless, Russell suggests that it has an important role to play when it comes to evaluating and explaining the worst kind of wrongdoing.
Very Short Introductions: Brilliant, Sharp, Inspiring We regularly encounter appalling wrongdoing, with the media offering a depressing parade of violent assault, rape, and murder. Yet sometimes even the cynical and world-weary amongst us are taken aback. Sometimes we confront a crime so terrible, so horrendous, so deeply wrong, that we reach for the word 'evil'. The 9/11 terrorist attacks were not merely wrong, but evil. A serial killer who tortures his victims is not merely a bad person. He is evil. And as the Holocaust showed us, we must remain vigilant against the threat of evil. But what exactly is evil? If we use the word 'evil', are we buying into a naive Manichean worldview, in which two cosmic forces of good and evil are pitted against one another? Are we guilty of demonizing our enemies? How does 'evil' go beyond what is merely bad or wrong? This Very Short Introduction explores the answers that philosophers have offered to these questions. Luke Russell discusses why some philosophers think that evil is a myth or a fantasy, while others think that evil is real, and is a concept which plays an important role in contemporary secular morality. Along the way he asks whether evil is always horrific and incomprehensible, or if it can be banal. Considering if there is a special psychological hallmark that sets the evildoers apart from the rest of us, Russell also engages with ongoing discussions over psychopathy and empathy, analysing the psychology behind evildoing. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.
We regularly encounter appalling wrongdoing, with the media offering a depressing parade of violent assault, rape, and murder. Yet sometimes even the cynical and world-weary amongst us are taken aback. Sometimes we confront a crime so terrible, so horrendous, so deeply wrong, that we reach for the word 'evil'. The 9/11 terrorist attacks were not merely wrong, but evil. A serial killer who tortures their victims is not merely a bad person. They are evil. And as the Holocaust showed us, we must remain vigilant against the threat of evil. But what exactly is it? If we use the word 'evil', are we buying into a naive Manichean worldview, in which two cosmic forces of good and evil are pitted against one another? Are we guilty of demonizing our enemies? How does 'evil' go beyond what is merely bad or wrong? This book explores the answers that philosophers have offered to these questions. Luke Russell discusses why some philosophers think that evil is a myth or a fantasy, while others think that evil is real, and is a concept that plays an important role in contemporary secular morality. Along the way he asks whether evil is always horrific and incomprehensible, or if it can be banal. Considering if there is a special psychological hallmark that sets the evildoers apart from the rest of us, Russell also engages with ongoing discussions over psychopathy and empathy, analysing the psychology behind evildoing.
This open access book, edited and authored by a team of world-leading researchers, provides a broad overview of advanced photonic methods for nanoscale visualization, as well as describing a range of fascinating in-depth studies. Introductory chapters cover the most relevant physics and basic methods that young researchers need to master in order to work effectively in the field of nanoscale photonic imaging, from physical first principles, to instrumentation, to mathematical foundations of imaging and data analysis. Subsequent chapters demonstrate how these cutting edge methods are applied to a variety of systems, including complex fluids and biomolecular systems, for visualizing their structure and dynamics, in space and on timescales extending over many orders of magnitude down to the femtosecond range. Progress in nanoscale photonic imaging in Göttingen has been the sum total of more than a decade of work by a wide range of scientists and mathematicians across disciplines, working together in a vibrant collaboration of a kind rarely matched. This volume presents the highlights of their research achievements and serves as a record of the unique and remarkable constellation of contributors, as well as looking ahead at the future prospects in this field. It will serve not only as a useful reference for experienced researchers but also as a valuable point of entry for newcomers. This work was published by Saint Philip Street Press pursuant to a Creative Commons license permitting commercial use. All rights not granted by the work's license are retained by the author or authors.
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