As the book tries to make crystal clear, especially to anyone who might appear to harbour a sneaking admiration for those who wish to change the world by violence, the milieu of terrorists is invariably morally squalid, when it is not merely criminal.
That is especially evident in the chapters below on Russian nihilists, the Baader-Meinhof gang, and both loyalist and republican terrorists in Northern Ireland.
The unexpressed goal of bringing about transformative chaos becomes the element in which terrorists are most at home. Destruction and self-destruction briefly compensate for some perceived slight or more abstract grievances that cause their hysterical rage.
As endless studies of terrorist psychology reveal, they are morally insane, without being clinically psychotic. If that affliction unites most terrorists, then their victims usually have one thing in common, regardless of their social class, politics or religious faith.
That is a desire to live unexceptional lives settled amid their families and friends, without some resentful radical loser - who can be a millionaire loser harbouring delusions of victimhood - wishing to destroy and maim them so as to realise a world that almost nobody wants.
That unites the victims of terror from Algiers, Baghdad, Cairo, via London, Madrid and New York, to Nairobi, Singapore and Jakarta. They all bleed and grieve in the same way. (Preface, X)
In de loop van een dozijn of wat terreuraanslagen heb ik onderhand de gewoonte ontwikkeld na elke nieuwe explosie van geweld en angst het boek Blood and Rage: A Cultural History of Terrorism (2008) van Michael Burleigh op te slaan.
De inhoudsopgave alleen al maakt duidelijk dat terrorisme niet pas met de aanslagen van 9/11 is begonnen, maar al zo'n honderdvijftig jaar rondwaart en een door en door Europese uitvinding is.
