As long as we exist, it exists. That's how the argument goes.But longtime Scientific American writer John Horgan disagrees. Applying the scientific method to war leads Horgan to a radical conclusion: biologically speaking, we are just as likely to be peaceful as violent. War is not preordained, and furthermore, it should be thought of as a solvable, scientific problem—like curing cancer. But war and cancer differ in at least one crucial way: whereas cancer is a stubborn aspect of nature, war is our creation. It’s our choice whether to unmake it or not.In this compact, methodical treatise, Horgan examines dozens of examples and counterexamples—discussing chimpanzees and bonobos, warring and peaceful indigenous people, the World War I and Vietnam, Margaret Mead and General Sherman—as he finds his way to war’s complicated origins. Horgan argues for a far-reaching paradigm shift with profound implications for policy students, ethicists, military men and women, teachers, philosophers, or really, any engaged citizen.

    Tracing the global history of inequality from the Stone Age to today, Walter Scheidel shows that inequality never dies peacefully. Inequality declines when carnage and disaster strike and increases when peace and stability return. The Great Leveler is the first book to chart the crucial role of violent shocks in reducing inequality over the full sweep of human history around the world.Ever since humans began to farm, herd livestock, and pass on their assets to future generations, economic inequality has been a defining feature of civilization. Over thousands of years, only violent events have significantly lessened inequality. The "Four Horsemen" of leveling—mass-mobilization warfare, transformative revolutions, state collapse, and catastrophic plagues—have repeatedly destroyed the fortunes of the rich. Scheidel identifies and examines these processes, from the crises of the earliest civilizations to the cataclysmic world wars and communist revolutions of the twentieth century. Today, the violence that reduced inequality in the past seems to have diminished, and that is a good thing. But it casts serious doubt on the prospects for a more equal future.An essential contribution to the debate about inequality, The Great Leveler provides important new insights about why inequality is so persistent—and why it is unlikely to decline anytime soon.

    Soon Gen Xers will be the only cohort of Americans who remember life as it was lived before the arrival of the Internet. They are, as Hennessey dubs them, “the last adult generation,” the sole remaining link to a time when childhood was still a bit dangerous but produced adults who were naturally resilient. More than a decade into the social media revolution, the American public is waking up to the idea that the tech sector’s intentions might not be as pure as advertised. The mountains of money being made off our browsing habits and purchase histories are used to fund ever-more extravagant and utopian projects that, by their very natures, will corrode the foundations of free society, leaving us all helpless and digitally enslaved to an elite crew of ultra-sophisticated tech geniuses. But it’s not too late to turn the tide. There’s still time for Gen X to write its own future. A spirited defense of free speech, eye contact, and the virtues of patience, Zero Hour for Gen X is a cultural history of the last 35 years, an analysis of the current social and historical moment, and a generational call to arms.

    Challenging the reductionist division of people by race, religion, and class, Sen presents an inspiring vision of a world that can be made to move toward peace as firmly as it has spiraled in recent years toward brutality and war.

    Over the next three months, 800,000 Tutsis were murdered in the most unambiguous case of genocide since Hitler's war against the Jews. Philip Gourevitch's haunting work is an anatomy of the killings in Rwanda, a vivid history of the genocide's background, and an unforgettable account of what it means to survive in its aftermath.

    Neiman is a white woman who came of age in the civil rights–era South and a Jewish woman who has spent much of her adult life in Berlin. Working from this unique perspective, she combines philosophical reflection, personal stories, and interviews with both Americans and Germans who are grappling with the evils of their own national histories.Through discussions with Germans, including Jan Philipp Reemtsma, who created the breakthrough Crimes of the Wehrmacht exhibit, and Friedrich Schorlemmer, the East German dissident preacher, Neiman tells the story of the long and difficult path Germans faced in their effort to atone for the crimes of the Holocaust. In the United States, she interviews James Meredith about his battle for equality in Mississippi and Bryan Stevenson about his monument to the victims of lynching, as well as lesser-known social justice activists in the South, to provide a compelling picture of the work contemporary Americans are doing to confront our violent history. In clear and gripping prose, Neiman urges us to consider the nuanced forms that evil can assume, so that we can recognize and avoid them in the future.

    He studies a variety of conflicts over the course of history, as well as the testimony of those who have been most directly involved--participants, decision makers, and victims. In his introduction to this new edition, Walzer specifically addresses the moral issues surrounding the war in and occupation of Iraq, reminding us once again that "the argument about war and justice is still a political and moral necessity."

    I’m Tim. I’m a single cell in society’s body. U.S. society, to be specific.So let me explain why we’re here.As a writer and a generally thinky person, I’ve spent a lot of my life thinking about the society I live in, and societies in general. I’ve always imagined society as a kind of giant human—a living organism like each of us, only much bigger.When you’re a single cell in the body of a giant, it’s hard to understand what the giant’s doing, or why it is the way it is, because you can’t really zoom out and look at the whole thing all at once. But we do our best.The thing is, when I’ve recently tried to imagine what society might look like, I haven’t really been picturing this:Giant stick figure: "I am grown up."Based on what I see around me, in person and online, it seems like my society is actually more like this:Giant stick figure throwing a giant tantrum because their chocolate ice cream fell on the ground.Individual humans grow older as they age—but it kind of seems like the giant human I live in has been getting more childish each year that goes by.So I decided to write a blog post about this. But then something else happened.When I told people I was planning to write a post about society, and the way people are acting, and the way the media is acting, and the way the government is acting, and the way everyone else is acting, people kept saying the same thing to me.Don’t do it. Don’t touch it. Write about something else. Anything else. It’s just not worth it.They were right. With so many non-controversial topics to write about, why take on something so loaded and risk alienating a ton of readers? I listened to people’s warnings, and I thought about moving on to something else, but then I was like, “Wait what? I live inside a giant and the giant is having a six-year-old meltdown in the grocery store candy section and that’s a not-okay thing for me to talk about?”It hit me that what I really needed to write about was that—about why it’s perilous to write about society."

    We can understand innovations like electricity, agriculture and democracy. The twentieth century, in contrast, gave us relativity, cubism, quantum mechanics, the id, existentialism, Stalin, psychedelics, chaos mathematics, climate change and postmodernism. In order to understand such a disorienting barrage of unfamiliar and knotty ideas, Higgs shows us, we need to shift the framework of our interpretation and view these concepts within the context of a new kind of historical narrative. Instead of looking at it as another step forward in a stable path, we need to look at the twentieth century as a chaotic seismic shift, upending all linear narratives.Higgs invites us along as he journeys across a century “about which we know too much” in order to grant us a new perspective on it. He brings a refreshingly non-academic, eclectic and infectiously energetic approach to his subjects as well as a unique ability to explain how complex ideas connect and intersect—whether he’s discussing Einstein’s theories of relativity, the Beat poets' interest in Eastern thought or the bright spots and pitfalls of the American Dream.

    In a quick, easy read, you can take the main principles from White Fragility: Why It’s So Hard for White People to Talk About Racism! The phrase “white fragility” has grown into a term that many people have accepted and referenced when talking about the defensiveness and discomfort a white person feels when talking about race. The term, originally coined in a 2011 article by Robin DiAngelo, is now used in various articles, books, TV shows, and more. Although it’s commonly heard, not many people truly understand what it means. That’s why Robin DiAngelo wrote the book entitled White Fragility: Why it’s So Hard for White People to Talk About Racism. DiAngelo is an author, former professor, and lecturer with a PhD in Multicultural Education from the University of Washington in Seattle. For more than 20 years, she’s focused on racial justice and whiteness studies. Her book on white fragility is a culmination of everything she’s learned from her personal experiences, her studies, and her interactions with white people and people of color. Her book aims to create a dialogue about race despite the white fragility that Americans feel when confronted with that topic. The book, published in 2018, has gained strong reviews because it explores race in-depth and attempts to break down those walls that white people have built in order to protect themselves from acknowledging their race and the benefits it gives them in life. The book debuted on the New York Times Bestseller List. DiAngelo is the two-time winner of the Student’s Choice Award for Educator of the Year at the University of Washington’s School of Social Work. Aside from her White Fragility book, DiAngelo has numerous other publications and books under her belt. White Fragility: Why It's So Hard for White People to Talk About Racism is the #1 bestseller in the discrimination & racism category on Amazon. That’s because it’s a useful tool that can be used in classrooms, discussions, lectures, and more. For those not in an academic setting, it’s also simply just a book that people from all different cultures can learn from, as it aims to teach us all how we got to this point in society, why we have the racial biases we do, and how we can overcome white fragility in order to have meaningful relationships with people of color.

    Art has succumbed to the techniques of advertising and in politics, the battle for hearts and minds has become a mere convergence of opinion. TV ratings have triumphed over universal suffrage. The events of September 11 reflect both the manipulation of a global sub-proletariat and the delusions of an elite of rich students and technicians who resemble the ‘suicidal members of the Heaven’s Gate cybersect’. And, in this post-humanist dystopia, we are morally rudderless before the threat of biological manipulations as yet undreamt.About the series: Appearing on the first anniversary of the attacks on the World Trade Center and the Pentagon, these series of books from Verso present analyses of the United States, the media, and the events surrounding September 11 by Europe’s most stimulating and provocative philosophers. Probing beneath the level of TV commentary, political and cultural orthodoxies, and ‘rent-a-quote’ punditry, Baudrillard, Virilio, and Žižek offer three highly original and readable accounts that serve as fascinating introductions to the direction of their respective projects, and as insightful critiques of the unfolding events. This series seeks to comprehend the philosophical meaning of September 11 and will leave untouched none of the prevailing views currently propagated.

    From the author of the Pulitzer Prize–winning novel The Sympathizer comes a searching exploration of the conflict Americans call the Vietnam War and Vietnamese call the American War—a conflict that lives on in the collective memory of both nations.From a kaleidoscope of cultural forms—novels, memoirs, cemeteries, monuments, films, photography, museum exhibits, video games, souvenirs, and more—Nothing Ever Dies brings a comprehensive vision of the war into sharp focus. At stake are ethical questions about how the war should be remembered by participants that include not only Americans and Vietnamese but also Laotians, Cambodians, South Koreans, and Southeast Asian Americans. Too often, memorials valorize the experience of one’s own people above all else, honoring their sacrifices while demonizing the “enemy”—or, most often, ignoring combatants and civilians on the other side altogether. Visiting sites across the United States, Southeast Asia, and Korea, Viet Thanh Nguyen provides penetrating interpretations of the way memories of the war help to enable future wars or struggle to prevent them.Drawing from this war, Nguyen offers a lesson for all wars by calling on us to recognize not only our shared humanity but our ever-present inhumanity. This is the only path to reconciliation with our foes, and with ourselves. Without reconciliation, war’s truth will be impossible to remember, and war’s trauma impossible to forget.

    In Sri Lanka, he conducts a clandestine interview with a terrified young woman escaped from a suicide-bomber training camp . . . he journeys, blindfolded, into the Colombian jungle to interview a psychotic drug lord who considers himself the successor to Che Guevara and fronts a bloodthirsty "guerilla" army . . . Lévy surreptitiously observes the nameless slaves working the diamond mines that fund an endless war in Angola . . . airdrops into a rebel stronghold in the blockaded Nuba mountains of the Sudan . . . and reports on the ongoing carnage in Burundi between Hutus and Tutsis. But Lévy is more than just a journalist: as France's leading philosopher, he follows the reports with a series of intensely personal and probing "reflections" considering how, in an enlightened, cultured, and well-informed society, these wars have acquired such a perverse "non-meaning." He considers war literature from Stendhal, Hemingway, Proust and others, and issues an excoriating response to those who have glorified it. He reconsiders his own background as a student revolutionary in Paris in May 1968, and as a 22-year-old war reporter in Bangladesh. And, in one of the book's most moving passages, he recounts his travels with Ahmad Massoud, the anti-Taliban Afghan leader assassinated hours before the September 11 attacks. Already a huge bestseller in Europe, WAR, EVIL, AND THE END OF HISTORY is the work of a scintillating intellect at the height of its powers. Bernard-Henri Lévy's previous book foresaw today's headlines about Pakistan's secret trading of nuclear technology and the nexus of terrorist groups behind the murder of Daniel Pearl. WAR, EVIL, AND THE END OF HISTORY is his brilliant foray into the next danger zones.

    Written over 150 years ago in 1848, a period of history with great upheaval, it continues to be an important work on political economy, especially as we enter the dawn of the global economy. Politicians, business leaders, acamdemics and students of very different persuasions find the manifesto a basic and essential treatise to be understood. It has had a tremendous effect throughout history and will continue to influence the future of mankind. A Collector's Edition.

    Ironically, it also became the chant of millions on the streets of India against the project of Hindu Nationalism.Even as Arundhati Roy began to ask what lay between these two calls for Freedom—a chasm or a bridge?—the streets fell silent. Not only in India, but all over the world. The coronavirus brought with it another, more terrible understanding of Azadi, making a nonsense of international borders, incarcerating whole populations, and bringing the modern world to a halt like nothing else ever could.In this series of electrifying essays, Arundhati Roy challenges us to reflect on the meaning of freedom in a world of growing authoritarianism.The essays include meditations on language, public as well as private, and on the role of fiction and alternative imaginations in these disturbing times.The pandemic, she says, is a portal between one world and another. For all the illness and devastation it has left in its wake, it is an invitation to the human race, an opportunity, to imagine another world.