In Millenarian Dreams and Racial Nightmares, John H. Matsui argues that the political ideology and racial views of American Protestants during the Civil War mirrored their religious optimism or pessimism regarding human nature, perfectibility, and the millennium. While previous historians have commented on the role of antebellum eschatology in political alignment, none have delved deeply into how religious views complicate the standard narrative of the North versus the South. Moving beyond the traditional optimism/pessimism dichotomy, Matsui divides American Protestants of the Civil War era into ""premillenarian"" and ""postmillenarian"" camps. Both postmillenarian and premillenarian Christians held that the return of Christ would inaugurate the arrival of heaven on earth, but they disagreed over its timing. This disagreement was key to their disparate political stances. Postmillenarians argued that God expected good Christians to actively perfect the world via moral reform-of self and society-and free-labor ideology, whereas premillenarians defended hierarchy or racial mastery (or both). Northern Democrats were generally comfortable with antebellum racial norms and were cynical regarding human nature; they therefore opposed Republicans' utopian plans to reform the South. Southern Democrats, who held premillenarian views like their northern counterparts, pressed for or at least acquiesced in the secession of slaveholding states to preserve white supremacy. Most crucially, enslaved African American Protestants sought freedom, a postmillenarian societal change requiring nothing less than a major revolution and the reconstruction of southern society. Millenarian Dreams and Racial Nightmares adds a new dimension to our understanding of the Civil War as it reveals the wartime marriage of political and racial ideology to religious speculation. As Matsui argues, the postmillenarian ideology came to dominate the northern states during the war years and the nation as a whole following the Union victory in 1865.

This collection of excellent papers cultivates a new perspective on agent-based social system sciences, gaming simulation, and their hybridization. Most of the papers included here were presented in the special session titled Agent-Based Modeling Meets Gaming Simulation at ISAGA2003, the 34th annual conference of the International Simulation and Gaming Association (ISAGA) at Kazusa Akademia Park in Kisarazu, Chiba, Japan, August 25-29, 2003. This post-proceedings was supported by the twenty-?rst century COE (Centers of Excellence) program Creation of Agent-Based Social Systems Sciences (ABSSS), established at the Tokyo Institute of Technology in 2004. The present volume comprises papers submitted to the special session of ISAGA2003 and provides a good example of the diverse scope and standard of research achieved in simulation and gaming today. The theme of the special session at ISAGA2003 was Agent-Based Modeling Meets Gaming Simulation. Nowadays, agent-based simulation is becoming very popular for modeling and solving complex social phenomena. It is also used to arrive at practical solutions to social problems. At the same time, however, the validity of simulation does not exist in the magni?cence of the model. R. Axelrod stresses the simplicity of the agent-based simulation model through the "Keep it simple, stupid" (KISS) principle: As an ideal, simple modeling is essential.

During his first inaugural address, Abraham Lincoln expressed hope that the "better angels of our nature" would prevail as war loomed. He was wrong. The better angels did not, but for many Americans, the evil ones did. War Is All Hell peers into the world of devils, demons, Satan, and hell during the era of the American Civil War. It charts how African Americans and abolitionists compared slavery to hell, how Unionists rendered Confederate secession illegal by linking it to Satan, and how many Civil War soldiers came to understand themselves as living in hellish circumstances. War Is All Hell also examines how many Americans used evil to advance their own agendas. Sometimes literally, oftentimes figuratively, the agents of hell and hell itself became central means for many Americans to understand themselves and those around them, to legitimate their viewpoints and actions, and to challenge those of others. Many who opposed emancipation did so by casting Abraham Lincoln as the devil incarnate. Those who wished to pursue harsher war measures encouraged their soldiers to "fight like devils." And finally, after the war, when white men desired to stop genuine justice, they terrorized African Americans by dressing up as demons. A combination of religious, political, cultural, and military history, War Is All Hell illuminates why, after the war, one of its leading generals described it as "all hell."