Fisher searches for the traces of these lost futures in the work of David Peace, John Le Carré, Christopher Nolan, Joy Division, Burial and many others.

    He investigates what he considered to be the simplest form of documented religion - totemism among the Aborigines of Australia. For Durkheim, studying Aboriginal religion was a way 'to yield an understanding of the religious nature of man, by showing us an essential and permanent aspect of humanity'. The need and capacity of men and women to relate to one another socially lies at the heart of Durkheim's exploration, in which religion embodies the beliefs that shape our moral universe. The Elementary Forms has been applauded and debated by sociologists, anthropologists, ethnographers, philosophers, and theologians, and continues to speak to new generations about the intriguing origin and nature of religion and society. This new, lightly abridged edition provides an excellent introduction to Durkheim's ideas.

    For this understandable reason, the idea has been banished from polite academic conversation. Arguing that race is more than just a social construct can get a scholar run out of town, or at least off campus, on a rail. Human evolution, the consensus view insists, ended in prehistory. Inconveniently, as Nicholas Wade argues in A Troublesome Inheritance, the consensus view cannot be right. And in fact, we know that populations have changed in the past few thousand years—to be lactose tolerant, for example, and to survive at high altitudes. Race is not a bright-line distinction; by definition it means that the more human populations are kept apart, the more they evolve their own distinct traits under the selective pressure known as Darwinian evolution. For many thousands of years, most human populations stayed where they were and grew distinct, not just in outward appearance but in deeper senses as well. Wade, the longtime journalist covering genetic advances for The New York Times, draws widely on the work of scientists who have made crucial breakthroughs in establishing the reality of recent human evolution. The most provocative claims in this book involve the genetic basis of human social habits. What we might call middle-class social traits—thrift, docility, nonviolence—have been slowly but surely inculcated genetically within agrarian societies, Wade argues. These “values” obviously had a strong cultural component, but Wade points to evidence that agrarian societies evolved away from hunter-gatherer societies in some crucial respects. Also controversial are his findings regarding the genetic basis of traits we associate with intelligence, such as literacy and numeracy, in certain ethnic populations, including the Chinese and Ashkenazi Jews. Wade believes deeply in the fundamental equality of all human peoples. He also believes that science is best served by pursuing the truth without fear, and if his mission to arrive at a coherent summa of what the new genetic science does and does not tell us about race and human history leads straight into a minefield, then so be it. This will not be the last word on the subject, but it will begin a powerful and overdue conversation.

    involvement with Afghanistan, media control, and the long-term implications of America's military attacks abroad. Informed by his deep understanding of the gravity of these issues and the global stakes, 9-11 demonstrates Chomsky's impeccable knowledge of U.S. foreign policy in the Middle East and South Asia, and sheds light on the rapidly shifting balance of world power. Speaking out against escalating violence, Chomsky critically examines the United States' own foreign policy record and considers what international institutions might be employed against underground networks and national states accused of terrorism. 9-11's analysis still stands as a measure of how well the media is able to serve its role of informing the citizenry, so crucial to our democracy in times of war.

    The book focuses on the scene surrounding the extreme heavy metal subgenre black metal in Norway in the early 1990s, with a focus on the string of church burnings and murders that occurred in the country around 1993.

    The Seven Deadly Virtues sits down next to readers at the bar, buys them a drink, and an hour or three later, ushers them into the revival tent without them even realizing it.   The book’s contributors include Sonny Bunch, Christopher Buckley, David “Iowahawk” Burge, Christopher Caldwell, Andrew Ferguson, Jonah Goldberg, Michael Graham, Mollie Hemingway, Rita Koganzon, Matt Labash, James Lileks, Rob Long, Larry Miller, P. J. O’Rourke, Joe Queenan, Christine Rosen, and Andrew Stiles. Jonathan V. Last, senior writer at the Weekly Standard, editor of the collection, is also a contributor. All eighteen essays in this book are appearing for the first time anywhere.   In the book’s opening essay, P. J. O’Rourke observes: “Virtue has by no means disappeared. It’s as much in public view as ever. But it’s been strung up by the heels. Virtue is upside down. Virtue is uncomfortable. Virtue looks ridiculous. All the change and the house keys are falling out of Virtue’s pants pockets.”   Here are the virtues everyone (including the book’s contributors) was taught in Sunday school but have totally forgotten about until this very moment.  In this sanctimony-free zone:   • Joe Queenan observes: “In essence, thrift is a virtue that resembles being very good at Mahjong. You’ve heard about people who can do it, but you’ve never actually met any of them.” • P. J. O’Rourke notes: “Fortitude is quaint. We praise the greatest generation for having it, but they had aluminum siding, church on Sunday, and jobs that required them to wear neckties or nylons (but never at the same time). We don’t want those either.” • Christine Rosen writes: “A fellowship grounded in sociality means enjoying the company of those with whom you actually share physical space rather than those with whom you regularly and enthusiastically exchange cat videos.” • Rob Long offers his version of modern day justice: if you sleep late on the weekend, you are forced to wait thirty minutes in line at Costco. • Jonah Goldberg offers: “There was a time when this desire-to-do-good-in-all-things was considered the only kind of integrity: ‘Angels are better than mortals. They’re always certain about what is right because, by definition, they’re doing God’s will.’ Gabriel knew when it was okay to remove a mattress tag and Sandalphon always tipped the correct amount.” • Sonny Bunch dissects forbearance, observing that the fictional Two Minutes Hate of George Orwell’s 1984 is now actually a reality directed at living, breathing people. Thanks, in part, to the Internet, “Its targets are designated by a spontaneously created mob—one that, due to its hive-mind nature—is virtually impossible to call off.”   By the time readers have completed The Seven Deadly Virtues, they won’t even realize that they’ve just been catechized into an entirely different—and better—moral universe.

    The Undercover Economist is for anyone who's wondered why the gap between rich and poor nations is so great, or why they can't seem to find a decent second-hand car, or how to outwit Starbucks. This book offers the hidden story behind these and other questions, as economist Tim Harford ranges from Africa, Asia, Europe, and of course the United States to reveal how supermarkets, airlines, and coffee chains--to name just a few--are vacuuming money from our wallets. Harford punctures the myths surrounding some of today's biggest controversies, including the high cost of health-care; he reveals why certain environmental laws can put a smile on a landlord's face; and he explains why some industries can have high profits for innocent reasons, while in other industries something sinister is going on. Covering an array of economic concepts including scarce resources, market power, efficiency, price gouging, market failure, inside information, and game theory, Harford sheds light on how these forces shape our day-to-day lives, often without our knowing it. Showing us the world through the eyes of an economist, Tim Harford reveals that everyday events are intricate games of negotiations, contests of strength, and battles of wits. Written with a light touch and sly wit, The Undercover Economist turns "the dismal science" into a true delight.

    It asserts that anthropology must pay more attention to history.

    What are the ten principles of concentration of wealth and power at work in America today? They're simple enough: reduce democracy, shape ideology, redesign the economy, shift the burden onto the poor and middle classes, attack the solidarity of the people, let special interests run the regulators, engineer election results, use fear and the power of the state to keep the rabble in line, manufacture consent, marginalize the population. In Requiem for the American Dream, Chomsky devotes a chapter to each of these ten principles, and adds readings from some of the core texts that have influenced his thinking to bolster his argument.To create Requiem for the American Dream, Chomsky and his editors, the filmmakers Peter Hutchison, Kelly Nyks, and Jared P. Scott, spent countless hours together over the course of five years, from 2011 to 2016. After the release of the film version, Chomsky and the editors returned to the many hours of tape and transcript and created a document that included three times as much text as was used in the film. The book that has resulted is nonetheless arguably the most succinct and tightly woven of Chomsky's long career, a beautiful vessel--including old-fashioned ligatures in the typeface--in which to carry Chomsky's bold and uncompromising vision, his perspective on the economic reality and its impact on our political and moral well-being as a nation."During the Great Depression, which I'm old enough to remember, it was bad–much worse subjectively than today. But there was a sense that we'll get out of this somehow, an expectation that things were going to get better . . ." —from Requiem for the American Dream

    Like civilization, play requires structure and participants willing to create within limits. Starting with Plato, Huizinga traces the contribution of Homo Ludens, or "Man the player" through Medieval Times, the Renaissance, and into our modern civilization. Huizinga defines play against a rich theoretical background, using cross-cultural examples from the humanities, business, and politics. Homo Ludens defines play for generations to come."A happier age than ours once made bold to call our species by the name of Homo Sapiens. In the course of time we have come to realize that we are not so reasonable after all as the Eighteenth Century with its worship of reason and naive optimism, though us; "hence moder fashion inclines to designate our species asHomo Faber Man the Maker. But though faber may not be quite so dubious as sapiens it is, as a name specific of the human being, even less appropriate, seeing that many animals too are makers. There is a third function, howver, applicable to both human and animal life, and just as important as reasoning and making--namely, playing. it seems to me that next to Homo Faber, and perhaps on the same level as Homo Sapiens, Homo Ludens, Man the Player, deserves a place in our nomenclature. "--from the Foreward, by Johan Huizinga

    Carnism causes extensive animal suffering and global injustice, and it drives us to act against our own interests and the interests of others without fully realizing what we are doing. Becoming aware of what carnism is and how it functions is vital to personal empowerment and social transformation, as it enables us to make our food choices more freely—because without awareness, there is no free choice.

    To look back in 1990 at the Britain of ten years earlier was to look into another country. The changes were not superficial, like the revolution in fashion and music that enlivened the 1960s; nor were they quite as unsettling and joyless as the troubles of the 1970s. And yet they were irreversible. By the end of the decade, society as a whole was wealthier, money was easier to borrow, there was less social upheaval, less uncertainty about the future. Perhaps the greatest transformation of the decade was that by 1990, the British lived in a new ideological universe where the defining conflict of the twentieth century, between capitalism and socialism, was over. Thatcherism took the politics out of politics and created vast differences between rich and poor, but no expectation that the existence of such gross inequalities was a problem that society or government could solve - because as Mrs Thatcher said, 'There is no such thing as society … people must look to themselves first.' From the Falklands war and the miners' strike to Bobby Sands and the Guildford Four, from Diana and the New Romantics to Live Aid and the 'big bang', from the Rubik's cube to the ZX Spectrum, McSmith's brilliant narrative account uncovers the truth behind the decade that changed Britain forever.

    It focuses on the relationship between the inmate and the institution, how the setting affects the person and how the person can deal with life on the inside.

    In it, Berger and Luckmann reformulate the task of the sociological subdicipline that, since Max Scheler, has been known as the sociology of knowledge.

    But this is not the whole story.Shedding light on controversial research and investigating the ferocious gender wars in biology, psychology and anthropology, Angela Saini takes readers on an eye-opening journey to uncover how women are being rediscovered. She explores what these revelations mean for us as individuals and as a society, revealing an alternative view of science in which women are included, rather than excluded.