C. Fred Alford

The Holocaust marks a decisive moment in modern suffering in which it becomes almost impossible to find meaning or redemption in the experience. In this study, C. Fred Alford offers a new and thoughtful examination of the experience of suffering. Moving from the Book of Job, an account of meaningful suffering in a God-drenched world, to the work of Primo Levi, who attempted to find meaning in the Holocaust through absolute clarity of insight, he concludes that neither strategy works well in today's world. More effective are the day-to-day coping practices of some survivors. Drawing on testimonies of survivors from the Fortunoff Video Archives, Alford also applies the work of Julia Kristeva and the psychoanalyst Donald Winnicot to his examination of a topic that has been and continues to be central to human experience.

C. Fred Alford interviewed working people, prisoners, and college students in order to discover how people experience evil—in themselves, in others, and in the world. What people meant by evil, he found, was a profound, inchoate feeling of dread so overwhelming that they tried to inflict it on others to be rid of it themselves. A leather-jacketed emergency medical technician, for example, one of the many young people for whom vampires are oddly seductive icons of evil, said he would "give anything to be a vampire." Drawing on psychoanalytic theory, Alford argues that the primary experience of evil is not moral but existential. The problems of evil are complicated by the terror it evokes, a threat to the self so profound it tends to be isolated deep in the mind. Alford suggests an alternative to this bleak vision. The exercise of imagination—in particular, imagination that takes the form of a shared narrative—offers an active and practical alternative to the contemporary experience of evil. Our society suffers from a paucity of shared narratives and the creative imagination they inspire.

In this innovative book, C. Fred Alford argues that the group - not the individual - is the most fundamental reality in society and that political theory has overlooked the insights of group psychology and leadership. Basing his argument on his experience with the Tavistock model of group learning (named for the institute in England where this method of group study originated), Alford asserts that small, unstructured, leaderless groups are the closest thing to the state of nature that political theorists write about. According to Alford, none of the familiar traditions in political theory - including modern state-of-nature theory, liberalism, communitarianism, postmodernism, and feminist theory - makes sense of the group experience. Most contemporary political theorists have erred in starting from the position of the individual and moving to an understanding of the individual's struggle to belong to the group and civil society. Instead, says Alford, political theorists should realize that the group is the state of nature, and that civil society is the product of the individual's struggle to separate from the group and develop a sense of self. Alford's book, like many of the traditional state-of-nature theories, includes an extended anthropological fable, a story about the state of nature that is intended to illustrate its principles.

Beginning with Saint Thomas Aquinas and ending with the latest developments in international human rights, "Narrative, Nature, and the Natural Law: From Aquinas to International Human Rights," brings a fairly traditional interpretation of the natural law to some rather untraditional problems and areas, including evolutionary natural law. The term "traditional interpretation" refers not to the religious or ideological perspective of the book, but rather to the view that natural law is "written on the heart." Untraditional is the way the book uses narrative theory to put feelings into words, and words into feelings. In other words, stories, rather than argument, become the basic unit of the natural law.