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The December 1937 incident that has come to be known as the Rape of Nanking is, without doubt, a tragedy that will not soon be forgotten. While acknowledging that a tremendous loss of life occurred, this study challenges the current prevailing notion that the incident was a deliberate, planned ...

The December 1937 incident that has come to be known as the Rape of Nanking is, without doubt, a tragedy that will not soon be forgotten. While acknowledging that a tremendous loss of life occurred, this study challenges the current prevailing notion that the incident was a deliberate, planned effort on the part of the Japanese military and analyzes events to produce an accurate estimate of the scale of the atrocities. Drawing on Chinese, Japanese, and English sources, Yamamoto determines that what happened at Nanking were unfortunate atrocities of conventional war with precedents in both Eastern and Western military history. He concludes that post-war events such as the war crimes trials and the impact of the Holocaust in Europe affected public opinion regarding Nanking and led to a dramatic reinterpretation of events.

In December 1937, flush with confidence from their victories over the Nationalists in Beijing and Shanghai, the Japanese Army swept into Nanking and, over the next seven weeks, looted and burned the city and systematically raped, brutalized, and murdered more than 250,000 defenseless civilians ...

In December 1937, flush with confidence from their victories over the Nationalists in Beijing and Shanghai, the Japanese Army swept into Nanking and, over the next seven weeks, looted and burned the city and systematically raped, brutalized, and murdered more than 250,000 defenseless civilians. Officially denied by the Japanese government, the story of this atrocity has been suppressed for more than half a century. Now Iris Chang, a Chinese-American writer whose own grandparents survived the massacre, reveals the full horror of their experience and puts a human face on one of the century's worst horrors.

Chang tells the story from three very different perspectives -- that of the Chinese who endured it; the Japanese soldiers who performed it; and that of a heroic group of European and American businessmen and clergy living in Nanking. Led by John Rabe, a German and a member of the Nazi party, these foreigners risked their own lives by defying the Japanese authorities and creating a safety zone in the middle of the city that harbored perhaps 100,000 Chinese. Iris Chang effectively relates the irony of the enigmatic hero John Rabe, a loyal supporter of Adolf Hitler who nevertheless worked tirelessly to save the. innocent from slaughter, by drawing on interviews with survivors and Rabe's own diary entries.

What distinguishes evils from ordinary wrongs? Is hatred a necessarily evil? Are some evils unforgivable? Are there evils we should tolerate? What can make evils hard to recognize? Are evils inevitable? How can we best respond to and live with evils? Claudia Card offers a secular theory of evil ...

What distinguishes evils from ordinary wrongs? Is hatred a necessarily evil? Are some evils unforgivable? Are there evils we should tolerate? What can make evils hard to recognize? Are evils inevitable? How can we best respond to and live with evils? Claudia Card offers a secular theory of evil that responds to these questions and more. Evils, according to her theory, have two fundamental components. One component is reasonably foreseeable intolerable harm -- harm that makes a life indecent and impossible or that makes a death indecent. The other component is culpable wrongdoing. Atrocities, such as genocides, slavery, war rape, torture, and severe child abuse, are Card's paradigms because in them these key elements are writ large. Atrocities deserve more attention than secular philosophers have so far paid them. They are distinguished from ordinary wrongs not by the psychological states of evildoers but by the seriousness of the harm that is done. Evildoers need not be sadistic:they may simply be negligent or unscrupulous in pursuing their goals. Card's theory represents a compromise between classic utilitarian and stoic alternatives (including Kant's theory of radical evil). Utilitarians tend to reduce evils to their harms; Stoics tend to reduce evils to the wickedness of perpetrators: Card accepts neither reduction. She also responds to Nietzsche's challenges about the worth of the concept of evil, and she uses her theory to argue that evils are more important than merely unjust inequalities. She applies the theory in explorations of war rape and violence against intimates. She also takes up what Primo Levi called "the gray zone", where victims become complicit in perpetrating on others evils that threaten to engulf themselves. While most past accounts of evil have focused on perpetrators, Card begins instead from the position of the victims, but then considers more generally how to respond to -- and live with -- evils, as victims, as perpetrators, and as those who have become both.