In fact, most of the frightening images and stereotypes surrounding fringe religious movements are traceable to the mid-nineteenth century when Mormons, Freemasons, and even Catholics were denounced for supposed ritualistic violence, fraud, and sexual depravity. But America has also been the home of an often hysterical anti-cult backlash. Jenkins offers an insightful new analysis of why cults arouse such fear and hatred both in the secular world and in mainstream churches, many of which were themselves originally regarded as cults. He argues that an accurate historical perspective is urgently needed if we are to avoid the kind of catastrophic confrontation that occurred in Waco or the ruinous prosecution of imagined Satanic cults that swept the country in the 1980s.Without ignoring genuine instances of aberrant behavior, Mystics and Messiahs goes beyond the vast edifice of myth, distortion, and hype to reveal the true characteristics of religious fringe movements and why they inspire such fierce antagonism.

    An influential figure in the Protestant Reformation, though without ever breaking from the Church himself, he satirised both human folly and the corruption of the Church. Martin Luther (1483-1546) was the founder of the German Reformation. His 95 Theses became a manifesto for reform of the Catholic Church and led to his being tried for heresy. He remained in Germany, Professor of Biblical Exegesis at the University of Wittenburg, until his death, publishing a large number of works, including three major treatises and a translation of the New Testament into German. Comprising Erasmus's The Free Will and Luther's The Bondage of the Will, Discourse on Free Will is a landmark text in the history of Protestantism. Encapsulating the perspective on free will of two of the most important figures in the history of Christianity, it remains to this day a powerful, thought-provoking and timely work. Translated and edited by Ernst F. Winter

    When the apprentices of a Paris printing shop in the 1730's held a series of mock trials and then hanged all the cats they could lay their hands on, why did they find it so hilariously funny that they choked with laughter when they reenacted it in pantomime some twenty times? Why in the 18th century version of "Little Red Riding Hood" did the wolf eat the child at the end? What did the anonymous townsman of Montpelier have in mind when he kept an exhaustive dossier on all the activities of his native city? These are some of the provocative questions Robert Darnton attempts to answer in this dazzling series of essays that probe the ways of thought in what we like to call "The Age of Enlightenment."

    Salem Possessed explores the lives of the men and women who helped spin that web and who in the end found themselves entangled in it.From rich and varied sources--many previously neglected or unknown--Paul Boyer and Stephen Nissenbaum give us a picture of the events of 1692 more intricate and more fascinating than any other in the already massive literature on Salem. "Salem Possessed," wrote Robin Briggs in The Times Literary Supplement, "reinterprets a world-famous episode so completely and convincingly that virtually all the previous treatments can be consigned to the historical lumber-room."Not simply a dramatic and isolated event, the Salem outbreak has wider implications for our understanding of developments central to the American experience: the breakup of Puritanism, the pressures of land and population in New England towns, the problems besetting farmer and householder, the shifting role of the church, and the powerful impact of commercial capitalism.

    This was the work of an elite group known as Unit 731, led by Japan's answer to Joseph Mengele, Dr Shiro Ishii.Under their initiative, thousands of individuals were held captive and infected with virulent strains of anthrax, plague, cholera, and other epidemic and viral diseases. Soon entire Chinese villages were being hit with biological bombs. Even American POWs were targeted. All told, more than 250,000 people were infected, and the vast majority died. Yet, after the war, US occupation forces under General Douglas MacArthur struck a deal with these doctors that shielded them from accountability.Provocative, alarming and utterly compelling, A Plague Upon Humanity draws on important original research to expose one of the most shameful chapters in human history.

    In Becoming Evil, social psychologist James Waller uncovers the internal and external factors that can lead ordinary people to commit extraordinary acts of evil. Waller debunks the common explanations for genocide- group think, psychopathology, unique cultures- and offers a more sophisticated and comprehensive psychological view of how anyone can potentially participate in heinous crimes against humanity. He outlines the evolutionary forces that shape human nature, the individual dispositions that are more likely to engage in acts of evil, and the context of cruelty in which these extraordinary acts can emerge. Illustrative eyewitness accounts are presented at the end of each chapter. An important new look at how evil develops, Becoming Evil will help us understand such tragedies as the Holocaust and recent terrorist events. Waller argues that by becoming more aware of the things that lead to extraordinary evil, we will be less likely to be surprised by it and less likely to be unwitting accomplices through our passivity.

    A mob dragged them from the jail and lynched two of them. No one in Marion, Indiana was ever punished for the murders. In this gripping account, James H. Madison refutes the popular perception that lynching was confined to the South, and clarifies 20th-century America's painful encounters with race, justice, and memory.

    What drives the drug trade, and how has it come to be what it is today? A global history of the acquisition of progressively more potent means of altering ordinary waking consciousness, this book is the first to provide the big picture of the discovery, interchange, and exploitation of the planet's psychoactive resources, from tea and kola to opiates and amphetamines.

    It is impossible not to be drawn in to the provocative (often contentious) discussion that Harvey Mansfield sets before us. This is the first comprehensive study of manliness, a quality both bad and good, mostly male, often intolerant, irrational, and ambitious. Our “gender-neutral society” does not like it but cannot get rid of it.Drawing from science, literature, and philosophy, Mansfield examines the layers of manliness, from vulgar aggression, to assertive manliness, to manliness as virtue, and to philosophical manliness. He shows that manliness seeks and welcomes drama, prefers times of war, conflict, and risk, and brings change or restores order at crucial moments. Manly men in their assertiveness raise issues, bring them to the fore, and make them public and political—as for example, the manliness of the women’s movement.After a wide-ranging tour from stereotypes to Hemingway and Achilles, to Nietzsche, to feminism, and to Plato, the author returns to today’s problem of “unemployed manliness.” Formulating a reasoned defense of a quality hardly obedient to reason, he urges men, and especially women, to understand and accept manliness, and to give it honest and honorable employment.

    She explores the importance of women's religious practices along with related themes of family and of social change. Weaving several of her own voices--analytic, descriptive, and personal--with the voices of her subjects in alternate chapters of traditional ethnography and ethnographic fiction, Brown presents herself as a character in Mama Lola's world and allows the reader to evaluate her interactions there. Startlingly original, Brown's work endures as an important experiment in ethnography as a social art form rooted in human relationships. A new preface, epilogue, bibliography, and a collection of family photographs tell the story of the effect of the book's publication on Mama Lola's life.

    It chronicles every stage of Foucault’s personal and professional odyssey, from his early interest in dreams to his final preoccupation with sexuality and the nature of personal identity.

    Masturbation may be the last taboo. But this is not a holdover from a more benighted age. The ancient world cared little about the subject; it was a backwater of Jewish and Christian teaching about sexuality. In fact, solitary sex as a serious moral issue can be dated with a precision rare in cultural history; Laqueur identifies it with the publication of the anonymous tract Onania in about 1722. Masturbation is a creation of the Enlightenment, of some of its most important figures, and of the most profound changes it unleashed. It is modern. It worried at first not conservatives, but progressives. It was the first truly democratic sexuality that could be of ethical interest for women as much as for men, for boys and girls as much as for their elders.The book's range is vast. It begins with the prehistory of solitary sex in the Bible and ends with third-wave feminism, conceptual artists, and the Web. It explains how and why this humble and once obscure means of sexual gratification became the evil twin -- or the perfect instance -- of the great virtues of modern humanity and commercial society: individual moral autonomy and privacy, creativity and the imagination, abundance and desire.

    The crime resonated deeply with America's bitter history of violence against minorities, and something about Matt Shepard himself struck a chord with people across the nation. Although the details of the tragedy are familiar to most people, the complex and ever-shifting context of the killing is not. Losing Matt Shepard explores why the murder still haunts us--and why it should.Beth Loffreda is uniquely qualified to write this account. As a professor new to the state and a straight faculty advisor to the campus Lesbian Gay Bisexual Transgender Association, she is both an insider and outsider to the events. She draws upon her own penetrating observations as well as dozens of interviews with students, townspeople, police officers, journalists, state politicians, activists, and gay and lesbian residents to make visible the knot of forces tied together by the fate of this young man.This book shows how the politics of sexuality--perhaps now the most divisive issue in America's culture wars--unfolds in a remote and sparsely populated area of the country. Loffreda brilliantly captures daily life since October 1998 in Laramie, Wyoming--a community in a rural, poor, conservative, and breathtakingly beautiful state without a single gay bar or bookstore. Rather than focus only on Matt Shepard, she presents a full range of characters, including a panoply of locals (both gay and straight), the national gay activists who quickly descended on Laramie, the indefatigable homicide investigators, the often unreflective journalists of the national media, and even a cameo appearance by Peter, Paul, and Mary.Loffreda courses through a wide ambit of events: from the attempts by students and townspeople to rise above the anti-gay theatrics of defrocked minister Fred Phelps to the spontaneous, grassroots support for Matt at the university's homecoming parade, from the emotionally charged town council discussions about bias crimes legislation to the tireless efforts of the investigators to trace that grim night's trail of evidence. Charting these and many other events, Losing Matt Shepard not only recounts the typical responses to Matt's death but also the surprising stories of those whose lives were transformed but ignored in the media frenzy.

    A wealthy Boston widow, Ann Hibbens was hanged in 1656 for casting spells on her neighbors. The case of Ann Cole, who was "taken with very strange Fits," fueled an outbreak of witchcraft accusations in Hartford a generation before the notorious events at Salem.More than three hundred years later, the question "Why?" still haunts us. Why were these and other women likely witches—vulnerable to accusations of witchcraft and possession? Carol F. Karlsen reveals the social construction of witchcraft in seventeenth-century New England and illuminates the larger contours of gender relations in that society.

    But it has long been the subject of intense scrutiny by both prison administrators and reformers—as well as a source of fascination and anxiety for the American public. Historically, sex behind bars has evoked radically different responses from professionals and the public alike. In Criminal Intimacy, Regina Kunzel tracks these varying interpretations and reveals their foundational influence on modern thinking about sexuality and identity. Historians have held the fusion of sexual desire and identity to be the defining marker of sexual modernity, but sex behind bars, often involving otherwise heterosexual prisoners, calls those assumptions into question. By exploring the sexual lives of prisoners and the sexual culture of prisons over the past two centuries—along with the impact of a range of issues, including race, class, and gender; sexual violence; prisoners’ rights activism; and the HIV epidemic—Kunzel discovers a world whose surprising plurality and mutability reveals the fissures and fault lines beneath modern sexuality itself. Drawing on a wide range of sources, including physicians, psychiatrists, sociologists, correctional administrators, journalists, and prisoners themselves—as well as depictions of prison life in popular culture—Kunzel argues for the importance of the prison to the history of sexuality and for the centrality of ideas about sex and sexuality to the modern prison. In the process, she deepens and complicates our understanding of sexuality in America.