It ultimately challenges the cultural assumptions of both conservatives and traditional liberals. 47 photographs.

    Senator S. I. Hayakawa discusses the role of language in human life, the many functions of language, and how language—sometimes without our knowing—shapes our thinking in this engaging and highly respected book. Provocative and erudite, it examines the relationship between language and racial and religious prejudice; the nature and dangers of advertising from a linguistic point of view; and, in an additional chapter called “The Empty Eye,” the content, form, and hidden message of television, from situation comedies to news coverage to political advertising.

    In Coming Apart, Charles Murray explores the formation of American classes that are different in kind from anything we have ever known, focusing on whites as a way of driving home the fact that the trends he describes do not break along lines of race or ethnicity. Drawing on five decades of statistics and research, Coming Apart demonstrates that a new upper class and a new lower class have diverged so far in core behaviors and values that they barely recognize their underlying American kinship—divergence that has nothing to do with income inequality and that has grown during good economic times and bad. The top and bottom of white America increasingly live in different cultures, Murray argues, with the powerful upper class living in enclaves surrounded by their own kind, ignorant about life in mainstream America, and the lower class suffering from erosions of family and community life that strike at the heart of the pursuit of happiness. That divergence puts the success of the American project at risk. The evidence in Coming Apart is about white America. Its message is about all of America.

    When he died in 2002, he was considered to be the most influential sociologist in the world and a thinker on a par with Foucault and Lévi-Strauss—a public intellectual as important to his generation as Sartre was to his.Sketch for a Self-Analysis is the ultimate outcome of Bourdieu’s lifelong preoccupation with reflexivity. Vehemently not an autobiography, this unique book is instead an application of Bourdieu’s theories to his own life and intellectual trajectory; along the way it offers compelling and intimate insights into the most important French intellectuals of the time—including Foucault, Sartre, Aron, Althusser, and de Beauvoir—as well as Bourdieu’s own formative experiences at boarding school and his moral outrage at the colonial war in Algeria.

    Bruno Latour's contention is that the word "social" as used by Social Scientists has become laden with assumptions to the point where it has become a misnomer. When the adjective is applied to a phenomenon, it is used to indicate a stabilized state of affairs, a bundle of ties that in due course may be used to account for another phenomenon. Latour also finds the word used as if it described a type of material, in a comparable way to an adjective such as "wooden" or "steely".Rather than simply indicating what is already assembled together, it is now used in a way that makes assumptions about the nature of what is assembled. It has become a word that designates two distinct things: a process of assembling: and a type of material, distinct from others. Latour shows why "the social" cannot be thought of as a kind of material or domain, and disputes attempts to provide a "social explanation" of other states of affairs. While these attempts have been productive (and probably necessary) in the past, the very success of the social sciences mean that they are largely no longer so. At the present stage it is no longer possible to inspect the precise constituents entering the social domain. Latour returns to the original meaning of "the social" to redefine the notion and allow it to trace connections again. It will then be possible to resume the traditional goal of the social sciences, but using more refined tools. Drawing on his extensive work examining the "assemblages" of nature, Latour finds it necessary to scrutinize thoroughly the exact content of what is assembled under the umbrella of Society. This approach, a "sociology of associations" has become known as Actor-Network-Theory, and this book is an essential introduction both for those seeking to understand Actor-Network-Theory, or the ideas of one of its most influential proponents.

    In this life-enhancing audio, Ziglar helps listeners develop the attitude needed to win at anything.

      It details her historic journey to American Samoa, taken where she was just twenty-three, where she did her first fieldwork.  Here, for the first time, she presented to the public the idea that the individual experience of developmental stages could be shaped by cultural demands and expectations.  Adolescence, she wrote, might be more or less stormy, and sexual development more or less problematic in different cultures.  The "civilized" world, she taught us had much to learn from the "primitive."  Now this groundbreaking, beautifully written work as been reissued for the centennial of her birth, featuring introductions by Mary Pipher and by Mead's daughter, Mary Catherine Bateson.

    The original pragmatic treatise on personal development gets a contemporary, Tarantinoesque gloss in eighty-one spare, stripped-down chapters. What does it mean to be alive? What do you want from life? With a unique voice and incisive style, Hogan gets right to what matters.

    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

    By experimenting with new concepts of time, integrating Eastern philosophies into Western music, and exploring multiphonics and other new sounds on his saxophone, he opened avenues of expression that influenced musicians and composers from jazz to rock to avant-garde.Bill Cole focuses on two aspects of John Coltrane in this provocative study: Coltrane the musician and Coltrane the religious person. Deeply interrelated, both aspects are bound up with Coltrane's identification as an African- American. Coltrane accepted the traditional African belief in the magical powers of sound and connected his music to its African roots via a devout religiosity. Cole shows how Coltrane's influences extended from tribal tone languages to speeches by Martin Luther King, Jr. -- he even adapted King's rhythmic inflections into a saxophone solo.Bill Cole offers a lengthy musical analysis of Coltrane's career; it also includes a detailed discography with recording data and personnel and over two dozen photographs. Cole draws on quotes from Coltrane himself, transcriptions of his improvisations, analyses of his music, research into West African religion, and his own personal reminiscences of the man, to offer a stimulating perspective on Coltrane's music, life, and thought.

    In this widely acclaimed work, Benedict Anderson examines the creation and global spread of the 'imagined communities' of nationality.Anderson explores the processes that created these communities: the territorialization of religious faiths, the decline of antique kingship, the interaction between capitalism and print, the development of vernacular languages-of-state, and changing conceptions of time. He shows how an originary nationalism born in the Americas was modularly adopted by popular movements in Europe, by the imperialist powers, and by the anti-imperialist resistances in Asia and Africa.This revised edition includes two new chapters, one of which discusses the complex role of the colonialist state's mindset in the develpment of Third World nationalism, while the other analyses the processes by which, all over the world, nations came to imagine themselves as old.

    Skeptics and True Believersis the culmination of that search—a passionate, ever-inquisitive statement that science and religion can mutually reinforce the way we experience the world.Acknowledging that the scientific and the spiritual communities are increasingly split, Raymo builds strong bridges between them. He illustrates his argument with an array of thought-provoking stories, such as the remarkable migratory flight of a small bird called the red knot; the long, glorious glide of the Comet Hyakutake across the night sky; a hilarious alien abduction that didn't happen. Together, they are compelling evidence that religion should embrace the reliable knowledge of the world that science provides, while at the same time science should respect and nourish humankind's need for spiritual sustenance. "Miracles are explainable," Raymo paraphrases the writer Tim Robinson, "it is the explanations that are miraculous."For anyone drawn to reflect on life's meaning and purpose, Chet Raymo's uncompromising skepticism and reverence for mystery will affirm and inspire.

    The freedom to explore and exchange - whether it's goods, ideas or people - has led to stunning achievements in science, technology and culture. As a result, we live at a time of unprecedented wealth and opportunity. So why are we so intent on ruining it? From Stone Age hunter-gatherers to contemporary Chinese-American relations, Open explores how across time and cultures, we have struggled with a constant tension between our yearning for co-operation and our profound need for belonging. Providing a bold new framework for understanding human history, bestselling author and thinker Johan Norberg examines why we're often uncomfortable with openness - but also why it is essential for progress. Part sweeping history and part polemic, this urgent book makes a compelling case for why an open world with an open economy is worth fighting for more than ever.

    Different kinds of institutions allow individuals to think different kinds of thoughts and to respond to different emotions. It is just as difficult to explain how individuals come to share the categories of their thought as to explain how they ever manage to sink their private interests for a common good. Douglas forewarns us that institutions do not think independently, nor do they have purposes, nor do they build themselves. As we construct our institutions, we are squeezing each other's ideas into a common shape in order to prove their legitimacy by sheer numbers. She admonishes us not to take comfort in the thought that primitives may think through institutions, but moderns decide on important issues individually. Our legitimated institutions make major decisions, and these decisions always involve ethical principles.

    The new edition maintains the authors' innovative solutions to two central problems of the course: first, the text continues to focus on about 80 sites, giving students less encyclopedic detail but essential coverage of the discoveries that have produced the major insights into prehistory; second, it continues to be organized into essays on sites and concepts, allowing professors complete flexibility in organizing their courses.