100 books like Why We Fight

I learned a great deal from this book’s insightful and wide-ranging coverage of the motives of terrorists; economic, political, and social causes and effects of terrorism; and government and private-sector counterterrorism efforts.

I especially like the book’s accessible coverage of leading research results in the field including risk factors for terrorism and conundrums associated with policy efforts to stymie terrorism. I loved how the book offered a fruitful blend of theoretical models, data trends, empirical results, and policy perspectives.

The authors are economists, so the book is strongly economic in approach, yet multidisciplinary perspectives are richly woven into the chapters, giving rise to a true “political economy” of terrorism.

I especially like how this book powerfully demonstrates that economists should care deeply about violent conflicts because of the severe harms that violence inflicts on economies (and ultimately people) in both the short- and long-run.

The book also persuasively shows that peace advocates should seriously consider economics in their work because conflict prevention must get the economic policies right to avoid the outbreak (or renewal) of violence.

I felt that the book succeeded wonderfully as a primer by explaining important economic concepts in layperson terms, applying economic concepts to violence and peace issues across a wide range of countries (including in several mini case studies), and highlighting economics policies that promote long-term growth and development, macroeconomic stability, and stable peace.

I especially like how this book widens the scope of analysis of humanitarian responses to include both human-made disasters (e.g., war, genocide, terrorism) and natural disasters (e.g., earthquakes, cyclones).

I learned much from the author’s multidisciplinary perspectives on the economics of humanitarianism based on his decades-long policy experiences in humanitarian aid and development.

I found several chapters in the book to be unique or rarely found elsewhere including “The Humanitarian Market” (covering data and perspectives on the supply and demand of humanitarian aid), “Survival Economics” (covering the deep needs of individuals and families living through disasters), and “The Transformative Power of Humanitarian Crises” (on how disasters can be springboards for institutional reform and long-term development).

I appreciated how this book took on the challenge of applying advanced mathematical modeling and simulation techniques to gain new insights into the social evolution of norms and institutions in societies, which is a critical topic in many fields, including conflict and peace economics.

I learned much from the book’s coverage of selected conflict and peace topics such as riots, revolutions, the 2010 Arab Spring movement, and the social evolution of cooperation. I especially like how the mathematical models in the book are described intuitively using wonderfully imaginative diagrams.

In this way, both the mathematically and non-mathematically inclined can come away with a richer understanding of human behavior in dynamically changing social systems.

A memoir that blends science and history with myth and memoir, Susan Griffin’s writing is like sinking into deep water to find buried treasure. Every time I pick this book up (again and again), I find relevance, for my own family and the world around me, particularly related to the earthquake that truth-telling has for individuals, families, and nations. It reminds me that interconnectedness is not just an image or an idea; the web of our lives is created and held together by the secrets we keep, and the truths that inevitably surface after years of denial.

Here’s a radical idea: let’s think deeply about murder. Let’s imagine that understanding why we fight and kill each other is as lofty an intellectual challenge as any other great, sweeping mystery of human nature or human origins.

Roger C. Gould never came out and said that a higher vision of murder was his purpose, but his book Collision of Wills achieves nothing less. It set a new bar for theorizing on human violence, and is a great, complex, and surprising tour de force about petty street violence.

If you're interested in lawlessness, Collision of Wills is indispensable, right up there with Donald Black's Behavior of Law. On a personal level, I'm grateful to this Harvard sociologist simply because he took the topic of petty street violence so seriously. Gould related rampant argument violence to the problem of unstable status in the criminal underworld.

His ideas are game-changing. He died… show more.

On May 8, 1970, just days after the killing of four college students at Kent State University, construction workers in New York City violently attacked a group that had gathered to protest the Vietnam War.

Kuhn offers a riveting account of the events (dubbed the “Hardhat Riot” by some and “Workers’ Woodstock” by others), but he also situates them into a broader story of how the war and other developments of the 1960s exacerbated divisions within the Democratic Party between white, heavily unionized blue-collar workers in the urban North and an emerging class of college-educated professionals. 

Nixon successfully courted many of the blue-collar workers on the way to his landslide victory in 1972. Kuhn is no apologist for the workers, but he also avoids facile stereotypes about the white working class, some of which persist to this day.  

I think this little book is invaluable for its portrayal of power, not as power over others or as power to do something but as power with other people.

It took me a long time to appreciate this insight, and I still think there is a lot to disagree with and dislike about Arendt’s work in general, but I am indebted to her argument that human power is rooted in solidarity.

The late Rabbi Sacks served as the Chief Rabbi of the United Hebrew Congregations of the British Commonwealth. This was one of the last books he wrote before his death. He makes the case that religion is not only the cause of violence but also part of the solution to violence. In each chapter, he deeply analyzes a different religious text and evinces eye-opening interpretations. Perhaps most prescient are his notions of “altruistic evil” and “pathological dualism.” Pathological dualism operates in three ways: first, it dehumanizes and demonizes your enemies; second, it portrays the perpetrator as the victim; and third, it leads the perpetrator to commit altruistic evil—killing others as a perceived favor to humanity. As Sacks so movingly asserts, “When religion turns men into murderers, God weeps.”

Most people’s idea of lynching is the sanitized version that they have picked up from movies and TV. However, the practice of lynching, as it was carried out in the United States from the late 19th to well into the 20th century, was far more hideous than a few people hanging a man from a tree. This classic contribution concentrates on spectacle lynchings. These were public lynchings attended by hundreds or even thousands of spectators. They involved hours of torture and bodily mutilation, often culminating in the victim being burned alive. Lynching and Spectacle is a vital read for anyone wishing to understand the full horror of American Racism.