Perhaps less familiar are Carin, Emmy, Magda, Margaret, Lina, Ilse and Gerda... These are the women behind the infamous men—complex individuals with distinctive personalities who were captivated by Hitler and whose everyday lives were governed by Nazi ideology. Throughout the rise and fall of Nazism these women loved and lost, raised families and quarreled with their husbands and each other, all the while jostling for position with the Fuhrer himself. Until now, they have been treated as minor characters, their significance ignored, as if they were unaware of their husbands' murderous acts, despite the evidence that was all around them: the stolen art on their walls, the slave labor in their homes, and the produce grown in concentration camps on their tables.James Wyllie's Nazi Wives explores these women in detail for the first time, skillfully interweaving their stories through years of struggle, power, decline and destruction into the post-war twilight of denial and delusion.

    A young, highly intelligent man named Christian Longo, on the FBI's Ten Most Wanted list for killing his entire family, has recently been captured in Mexico, where he'd taken on a new identity -- Michael Finkel of the New York Times.The next day, on page A-3 of the Times, comes another bit of troubling news: a note, written by the paper's editors, explaining that Finkel has falsified parts of an investigative article and has been fired. This unlikely confluence sets the stage for a bizarre and intense relationship. After Longo's arrest, the only journalist the accused murderer will speak with is the real Michael Finkel. And as the months until Longo's trial tick away, the two men talk for dozens of hours on the telephone, meet in the jailhouse visiting room, and exchange nearly a thousand pages of handwritten letters.With Longo insisting he can prove his innocence, Finkel strives to uncover what really happened to Longo's family, and his quest becomes less a reporting job than a psychological cat-and-mouse game -- sometimes redemptively honest, other times slyly manipulative. Finkel's pursuit pays off only at the end, when Longo, after a lifetime of deception, finally says what he wouldn't even admit in court -- the whole, true story. Or so it seems.

    After chronicling America’s transformation from a center-left to center-right nation for two decades, Rick Perlstein now focuses on the tumultuous life of President Ronald Reagan from 1976–1980. Within the book’s four-year time frame, Perlstein touches on themes of confluence as he discusses the four stories that define American politics up to the age of Trump. There is the rise of a newly aggressive corporate America diligently organizing to turn back the liberal tide: powerful unions, environmentalism, and unprecedentedly suffusing regulation. There is the movement of political mobilized conservative Christians, organizing to reverse the cultural institutionalization of the 1960s insurgencies. Third, there is the war for the Democratic Party, transformed under Jimmy Carter as a vehicle promoting “austerity” and “sacrifice”—a turn that spurs a counter-reaction from liberal forces who go to war with Carter to return the party to its populist New Deal patrimony. And finally, there is the ascendency of Ronald Reagan, considered washed up after his 1976 defeat for the Republican nomination and too old to run for president in any event, who nonetheless dramatically emerges as the heroic embodiment of America’s longing to transcend the 1970s dark storms—from Love Canal to Jonestown, John Wayne Gacy to the hostages in Iran. Hailed as “the chronicler extraordinaire of American conservatism” (Politico), Perlstein explores the complex years of Ronald Reagan’s presidency offering new and timely insights to issues that still remain relevant today.

    Some have cited a perception that began to grow after September 11, 2001-that faith in general is a source of aggression, intolerance, and divisiveness, something bad for society. But how accurate is that view? And does it apply equally to all faiths? In these troubled times, we risk basing decisions of real and dangerous consequence on mistaken understandings of the faiths around us, in our immediate community as well as globally. And so, with her deep learning and sympathetic understanding, Karen Armstrong examines the impulse toward violence in each of the world's great religions. The comparative approach is new: while there have been plenty of books on jihad or the Crusades, for example this one lays the Christian and the Islamic way of war side by side, along with those of Buddhism, Hinduism, Confucianism, Daoism, and Judaism. Each of these faiths arose in an agrarian society with plenty of motivation for violence: landowners had to lord it over peasants, and warfare was essential to increase one's landholdings, the only real source of wealth before the great age of trade and commerce. In each context, it fell to the priestly class to legitimate the actions of the state. And so the martial ethos became bound up with the sacred. At the same time, however, the faiths developed ideologies that ran counter to the warrior code: around sages, prophets, and mystics within each tradition there grew up communities that represented a protest against the injustice and violence endemic to agrarian society. This book explores the symbiosis of these two impulses and its development as these confessional faiths came of age. But modernity has also been spectacularly violent, and so Armstrong goes on to show how and in what measure religions, in their relative maturity, came to absorb modern belligerence-and what hope there might be for peace among believers in our time.