-- A passionate critique of Milosevic's trial and the PR machine at the heart of international justice -- 'Study this story...The truth is hard to find, but in John Laughland we are fortunate to have a man blessed with the freedom to seek all facts, and the desire to find the truth.' Ramsey Clark, from the Foreword Slobodan Milosevic died in prison in 2006 during a four-year marathon trial at The Hague for war crimes. John Laughland was one of the last Western journalists to meet him. He followed the trial from the beginning and wrote extensively on it, challenging the legitimacy of the Yugoslav Tribunal and the hypocrisy of 'international justice' in the Guardian and The Spectator. In this short and readable book Laughland gives a full account of the trial -- the longest criminal trial in history -- from the moment the indictment was issued at the height of NATO's attack on Yugoslavia to the day of Milosevic's mysterious death in custody. 'International justice' is supposed to hold war criminals to account but, as the trials of both Milosevic and Saddam Hussein show, the indictments are politically motivated and the judicial procedures are irredeemably corrupt. Laughland argues that international justice is an impossible dream and that such show trials are little more than a propaganda exercise designed to distract attention from the war crimes committed by Western states.

In tracing Friedrich von Schelling's long philosophical development, John Laughland examines in particular his disentanglement from German idealism and his reaction, later in life, against Hegel. He argues that this story has relevance beyond the facts themselves and that it explains much about the direction philosophy took in the century between the French Revolution and the rise of Communism. Schelling's development turned principally on the related questions of human liberty and the creation. Following a sharp disagreement with his old friend Hegel over the Phenomenology in 1807, Schelling wrote a short but brilliant essay on human freedom in 1809, after which he never published another word. In the remaining decades of his life (d. 1854) Schelling developed in an increasingly conservative and Christian direction, preoccupied with the relationship between Christianity and metaphysics. In numerous lectures and unpublished works, he attacked what he saw as the hubris and artificiality of Hegelian rationalism. However the path against which Schelling warned was the one which philosophy finally took. Schelling was determined to show how philosophy (especially ontology) explained and was explained by Christianity, and that both had been damaged by modern rationalism. But Hegel's Marxist epigones who attended his later lectures scoffed and Hegelianism triumphed. This is an elegantly written and engaging study in the history of ideas of a philosopher on the losing side.

In tracing Friedrich von Schelling's long philosophical development, John Laughland examines in particular his disentanglement from German idealism and his reaction, later in life, against Hegel. He argues that this story has relevance beyond the facts themselves and that it explains much about the direction philosophy took in the century between the French Revolution and the rise of Communism. Schelling's development turned principally on the related questions of human liberty and the creation. Following a sharp disagreement with his old friend Hegel over the Phenomenology in 1807, Schelling wrote a short but brilliant essay on human freedom in 1809, after which he never published another word. In the remaining decades of his life (d. 1854) Schelling developed in an increasingly conservative and Christian direction, preoccupied with the relationship between Christianity and metaphysics. In numerous lectures and unpublished works, he attacked what he saw as the hubris and artificiality of Hegelian rationalism. However the path against which Schelling warned was the one which philosophy finally took. Schelling was determined to show how philosophy (especially ontology) explained and was explained by Christianity, and that both had been damaged by modern rationalism. But Hegel's Marxist epigones who attended his later lectures scoffed and Hegelianism triumphed. This is an elegantly written and engaging study in the history of ideas of a philosopher on the losing side.

European Governments and other institutions are currently engaged in complex negotiations over the question of the accession of Turkey to the European Union. Many doubts and reservations on this matter have been raised in the past years. Those who support Turkey's joining the EU maintain that it would prove to be a natural ally of the West in the fight against Islamist Fundamentalism. However, Turkey today is no longer the lay country of Kemal Ataturk: with the 2002 elections, further confirmed by the 2004 elections, the "party of the veil" led by the Prime Minister Recep Tayyip Erdogan and the President Abdullah Gul, both with a proven background of radical Islamist fundamentalism, came into power. The Treaty of Lisbon stipulates that each State in the European Union has a political weight directly proportional to its demographics. Turkey, with its almost 85 millions inhabitants, would therefore be the most populated country and, as a consequence, the most represented in the European Parliament. While Europe is giving up on its Christian roots, Turkey exhibits an extremely well-defined and strong religious - political identity and its request to join the EU has not been put forward in order to renounce such identity, but, on the contrary, to impose it more widely. With or without Erdogan, Turkey would become the leader of the Islamic minority within the European institutions, where it will no doubt play a central role. So would the potential joining of Turkey be of benefit or, instead, an irreparable catastrophe for our Continent? This book poses the question and raises the alarm.