Nuclear waste dumping has further poisoned our environment, and developing nuclear technology in the Third World poses still further risks.

Tells the story of how a group of Soviet and American doctors came together to stop nuclear proliferation and ended up winning the Nobel Peace Prize and influencing the course of history. This book also sheds light on what really drove and still drives the nuclear arms race, and the importance of citizen involvement in social change efforts.

First published in 1978, Helen Caldicott's cri du coeur about the dangers of nuclear power became an instant classic. In the intervening sixteen years much has changed--the Cold War is over, nuclear arms production has decreased, and there has been a marked growth in environmental awareness. But the nuclear genie has not been forced back into the bottle. The disaster at Chernobyl and the "incidents" at other plants around the world have disproven the image of "safe" nuclear power. Nuclear waste dumping has further poisoned our environment, and developing nuclear technology in the Third World poses still further risks. In this completely revised, updated, and expanded edition, Dr. Caldicott defines for the 1990s the dangers of this madness--including the insidious influence of the nuclear power industry and the American government's complicity in medical "experiments" using nuclear material--and calls on us to accept the moral challenge to fight against it, both for our own sake and for that of future generations.

Dr. Bernard Lown conveys in this book the excitement of the occasion, including the famous incident when a member of the audience had a heart attack and the two cardiologists, Lown and Chazov, worked together to resuscitate the man....

This book builds on Robert Jay Lifton's theory of psychic numbing, and takes madness as a guiding metaphor. It shows that public perceptions of the Bomb are a kaleidoscope of ever-changing ideas and images. Recent changes in public awareness only signal new symptoms of this public madness, symptoms unwittingly fostered by the antinuclear movement. Since the newest nuclear images follow the same psychological pattern as their predecessors, they are likely to lead us deeper into nuclear madness. Chernus offers new interpretations of four major theorists int the psychology of religion--Paul Tillich, R.D. Laing, Mircea Eliade, and James Hillman--to trace the roots of nuclear madness back to the onset of modernity, when the West gained technological mastery at the price of losing religious imagination and ontological security. The author develops an interpretation of Lifton's own thought as an ontological and religious psychology. Drawing on the work of Eliade and Hillman, he goes on to suggest that madness reflects a repressed desire to transform life by opening up the floodgates of imagination. A conscious cultivation of the play of imagination can lead the way through madness to sanity and peace. But, imagination can only respond to the nuclear threat if it is acted out in a new brand of peace activism that blends pragmatic politics with psychological and religious transformation.

This book builds on Robert Jay Lifton's theory of psychic numbing, and takes madness as a guiding metaphor. It shows that public perceptions of the Bomb are a kaleidoscope of ever-changing ideas and images. Recent changes in public awareness only signal new symptoms of this public madness, symptoms unwittingly fostered by the antinuclear movement. Since the newest nuclear images follow the same psychological pattern as their predecessors, they are likely to lead us deeper into nuclear madness. Chernus offers new interpretations of four major theorists int the psychology of religion—Paul Tillich, R.D. Laing, Mircea Eliade, and James Hillman—to trace the roots of nuclear madness back to the onset of modernity, when the West gained technological mastery at the price of losing religious imagination and ontological security. The author develops an interpretation of Lifton's own thought as an ontological and religious psychology. Drawing on the work of Eliade and Hillman, he goes on to suggest that madness reflects a repressed desire to transform life by opening up the floodgates of imagination. A conscious cultivation of the play of imagination can lead the way through madness to sanity and peace. But, imagination can only respond to the nuclear threat if it is acted out in a new brand of peace activism that blends pragmatic politics with psychological and religious transformation.