"The Papon Affair" is the definitive English-language work on a trial that is now considered to be the most significant in late twentieth-century France. Papon, who served as a Vichy bureaucrat, was charged with assisting in the deportation of several trainloads of Jews from the Bordeaux region to Nazi death camps between 1942 and 1944. After the War, his career included both a stint as Prefect of Paris Police and as a cabinet finance minister. The inconclusiveness of the verdict which, even after six months of testimony, left unresolved not only important legal and historical issues, but political, philosophical and moral issues as well. Richard Golsan has brought together the crucial French journalistic pieces on the trial along with several essays by leading American and British scholars to help contextualize the trial for an English-speaking audience. The book delves deeply into the fascinating debates about the nature of French complicity in the Final Solution and of memory itself.
Contributors: " Nathan Bracher, Philippe Bernard, Philippe Burin, Michel Dubec, Jean-Luc Einaudi, Alain Finkielkraut," "Christopher G. Flood, Richard J. Golsan, Eberhard Jackel, Van Kelly, Francois Maspero, Robert O. Paxton, Acacio Pereira, Henry Rousso, Zeev Sternhell, Benjamin Stora, Tzvetan Todorov, Jean-Marc Varaut, Nancy Wood, Michael Zaoui."

The first in-depth work to explore this topic, this collection challenges commonly-held assumptions about the 'recent increase' of domestic violence in the United States, revealing widespread patterns of abuse across two centuries of American history. It provides new insights into the causes and consequences of personal violence, and offers perspectives for possible solutions.

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

In this comprehensive introduction to the work of contemporary French critic Rene Girard, Richard Golsan focuses on Girard's theory of myth and its connections to his broader exploration of the origins of suffering and violence in Western culture. Golsan highlights two of Girard's primary concepts, mimetic desire and the scapegoat. He employs these concepts to illustrate the ways Girardian analysis of violence in biblical, classical, and folk myths has influenced recent work in theology, psychology, literary studies, and anthropology.
The book concludes with an interview between Golsan and Girard, who offers his own analysis of the appropriation (and criticism) of his work by a politically and intellectually diverse company of scholars.

The sexual revolution is justly celebrated for the freedoms it brought--birth control, the decriminalization of abortion, the liberalization of divorce, greater equality between the sexes, women's massive entry into the workforce, and more tolerance of homosexuality. But as Pascal Bruckner, one of France's leading writers, argues in this lively and provocative reflection on the contradictions of modern love, our new freedoms have also brought new burdens and rules--without, however, wiping out the old rules, emotions, desires, and arrangements: the couple, marriage, jealousy, the demand for fidelity, the war between constancy and inconstancy. It is no wonder that love, sex, and relationships today are so confusing, so difficult, and so paradoxical.

Drawing on history, politics, psychology, literature, pop culture, and current events, this book--a best seller in France--exposes and dissects these paradoxes. With his customary brilliance and wit, Bruckner traces the roots of sexual liberation back to the Enlightenment in order to explain love's supreme paradox, epitomized by the 1960s oxymoron of "free love": the tension between freedom, which separates, and love, which attaches. Ashamed that our sex lives fail to live up to such liberated ideals, we have traded neuroses of repression for neuroses of inadequacy, and we overcompensate: "Our parents lied about their morality," Bruckner writes, but "we lie about our immorality."

Mixing irony and optimism, Bruckner argues that, when it comes to love, we should side neither with the revolutionaries nor the reactionaries. Rather, taking love and ourselves as we are, we should realize that love makes no progress and that its messiness, surprises, and paradoxes are not merely the sources of its pain--but also of its pleasure and glory.