Drawing deeply on the study of European philosophy, Matthew Stewart brilliantly tracks the ancient, pagan, and continental ideas from which America’s revolutionaries drew their inspiration. In the writings of Spinoza, Lucretius, and other great philosophers, Stewart recovers the true meanings of “Nature’s God,” “the pursuit of happiness,” and the radical political theory with which the American experiment in self-government began.

    Although translations of the essays have appeared individually in a variety of places, this is the first English translation to bring them together as Heidegger intended. It is an invaluable resource for all students of Heidegger, whether they study philosophy, literary theory, religious studies, or intellectual history.

    He was expelled from Suharto’s Indonesia after revealing the military to be behind the attempted coup of 1965, an event which prompted reprisals that killed up to a million communists and their supporters. Banned from the country for thirty-five years, he continued his research in Thailand and the Philippines, producing a very fine study of the Filipino novelist and patriot José Rizal in The Age of Globalization. In A Life Beyond Boundaries, Anderson recounts a life spent open to the world. Here he reveals the joys of learning languages, the importance of fieldwork, the pleasures of translation, the influence of the New Left on global thinking, the satisfactions of teaching, and a love of world literature. He discusses the ideas and inspirations behind his best-known work, Imagined Communities (1983), whose complexities changed the study of nationalism. Benedict Anderson died in Java in December 2015, soon after he had finished correcting the proofs of this book. The tributes that poured in from Asia alone suggest that his work will continue to inspire and stimulate minds young and old.

    In another time, in another place, this 15 year-old boy could have grown to be a great artist. But in Nazi-occupied Poland during World War II, Yossel, a Jew is an untermensch and thus has no rights - and no future. This is his story, as told through his sketches.

    The crime resonated deeply with America's bitter history of violence against minorities, and something about Matt Shepard himself struck a chord with people across the nation. Although the details of the tragedy are familiar to most people, the complex and ever-shifting context of the killing is not. Losing Matt Shepard explores why the murder still haunts us--and why it should.Beth Loffreda is uniquely qualified to write this account. As a professor new to the state and a straight faculty advisor to the campus Lesbian Gay Bisexual Transgender Association, she is both an insider and outsider to the events. She draws upon her own penetrating observations as well as dozens of interviews with students, townspeople, police officers, journalists, state politicians, activists, and gay and lesbian residents to make visible the knot of forces tied together by the fate of this young man.This book shows how the politics of sexuality--perhaps now the most divisive issue in America's culture wars--unfolds in a remote and sparsely populated area of the country. Loffreda brilliantly captures daily life since October 1998 in Laramie, Wyoming--a community in a rural, poor, conservative, and breathtakingly beautiful state without a single gay bar or bookstore. Rather than focus only on Matt Shepard, she presents a full range of characters, including a panoply of locals (both gay and straight), the national gay activists who quickly descended on Laramie, the indefatigable homicide investigators, the often unreflective journalists of the national media, and even a cameo appearance by Peter, Paul, and Mary.Loffreda courses through a wide ambit of events: from the attempts by students and townspeople to rise above the anti-gay theatrics of defrocked minister Fred Phelps to the spontaneous, grassroots support for Matt at the university's homecoming parade, from the emotionally charged town council discussions about bias crimes legislation to the tireless efforts of the investigators to trace that grim night's trail of evidence. Charting these and many other events, Losing Matt Shepard not only recounts the typical responses to Matt's death but also the surprising stories of those whose lives were transformed but ignored in the media frenzy.

    Many Americans are outraged by liberal hostility to traditional religion. But as Ann Coulter reveals in this, her most explosive book yet, to focus solely on the Left's attacks on our Judeo-Christian tradition is to miss a larger point: liberalism "is" a religion--a godless one. And it is now entrenched as the state religion of this county. Though liberalism rejects the idea of God and reviles people of faith, it bears all the attributes of a religion. In "Godless," Coulter throws open the doors of the Church of Liberalism, showing us its sacraments (abortion), its holy writ ("Roe v. Wade"), its martyrs (from Soviet spy Alger Hiss to cop-killer Mumia Abu-Jamal), its clergy (public school teachers), its churches (government schools, where prayer is prohibited but condoms are free), its doctrine of infallibility (as manifest in the "absolute moral authority" of spokesmen from Cindy Sheehan to Max Cleland), and its cosmology (in which mankind is an inconsequential accident). Then, of course, there's the liberal creation myth: Charles Darwin's theory of evolution. For liberals, evolution is the touchstone that separates the enlightened from the benighted. But Coulter neatly reverses the pretense that liberals are rationalists guided by the ideals of free inquiry and the scientific method. She exposes the essential truth about Darwinian evolution that liberals refuse to confront: "it is bogus science." Writing with a keen appreciation for genuine science, Coulter reveals that the so-called gaps in the theory of evolution are all there is--Darwinism is nothing but a gap. After 150 years of dedicated searching into the fossil record, evolution's proponents have failed utterly to substantiate its claims. And a long line of supposed evidence, from the infamous Piltdown Man to the "evolving" peppered moths of England, has been exposed as hoaxes. Still, liberals treat those who question evolution as religious heretics and prohibit students from hearing about real science when it contradicts Darwinism. And these are the people who say they want to keep faith out of the classroom? Liberals' absolute devotion to Darwinism, Coulter shows, has nothing to do with evolution's scientific validity and everything to do with its refusal to admit the possibility of God as a guiding force. They will brook no challenges to the official religion. Fearlessly confronting the high priests of the Church of Liberalism and ringing with Coulter's razor-sharp wit, "Godless" is the most important and riveting book yet from one of today's most lively and impassioned conservative voices. "Liberals love to boast that they are not 'religious, ' which is what one would expect to hear from the state-sanctioned religion. Of course liberalism is a religion. It has its own cosmology, its own miracles, its own beliefs in the supernatural, its own churches, its own high priests, its own saints, its own total worldview, and its own explanation of the existence of the universe. In other words, liberalism contains all the attributes of what is generally known as 'religion.'" --From Godless

    As the idea of childhood innocence took hold, it became racialized: popular culture constructed white children as innocent and vulnerable while excluding black youth from these qualities. Actors, writers, and visual artists then began pairing white children with African American adults and children, thus transferring the quality of innocence to a variety of racial-political projects—a dynamic that Robin Bernstein calls “racial innocence.” This phenomenon informed racial formation from the mid-19th century through the early 20th century.Racial Innocence takes up a rich archive including books, toys, theatrical props, and domestic knickknacks which Bernstein analyzes as “scriptive things” that invite or prompt historically located practices while allowing for resistance and social improvisation. Integrating performance studies with literary and visual analysis, Bernstein offers singular readings of theatrical productions, from blackface minstrelsy to Uncle Tom’s Cabin to The Wonderful Wizard of Oz; literary works by Joel Chandler Harris, Harriet Wilson, and Frances Hodgson Burnett; material culture including Topsy pincushions, Uncle Tom and Little Eva handkerchiefs, and Raggedy Ann dolls; and visual texts ranging from fine portraiture to advertisements for lard substitute. Throughout, Bernstein shows how “innocence” gradually became the exclusive province of white children—until the Civil Rights Movement succeeded not only in legally desegregating public spaces, but in culturally desegregating the concept of childhood itself.Writing in Children’s Literature, Philip Nel notes that Racial Innocence is “one of those rare books that shifts the paradigm—a book that, in years to come, will be recognized as a landmark in children’s literature and childhood studies.” In the journal Cultural Studies, reviewer Aaron C. Thomas says that Bernstein’s “theory of the scriptive thing asks us to see children as active participants in culture, and, in fact, as expert agents of the culture of childhood into which they have been interpellated. In this way, Bernstein is able not only to describe the effects of 19th-century radicalization on 21st century US culture, but also to illuminate the radicalized residues of our own childhoods in our everyday adult lives.” Racial Innocence was awarded the 2012 Outstanding Book Award from the Association for Theatre in Higher Education, and the award committee noted that the book “is a historiographic tour de force that traces a genealogy of the invention of the innocent (white) child and its racialized roots in 19th and 20th century U.S. popular culture.”

    These tugged in different ways not only on celebrated thinkers such as Machiavelli, Montaigne, Hobbes, and Pascal, but on men and women at every level of society whose voices we hear through their diaries, letters, and court records.Ryrie traces the roots of atheism born of anger, a sentiment familiar to anyone who has ever cursed a corrupt priest, and of doubt born of anxiety, as Christians discovered their faith was flimsier than they had believed. As the Reformation eroded time-honored certainties, Protestant radicals defended their faith by redefining it in terms of ethics. In the process they set in motion secularizing forces that soon became transformational. Unbelievers tells a powerful emotional history of doubt with potent lessons for our own angry and anxious age.

    Instead it is venturing alone into the deepest urban jungle, where human nature is the dangerous, incomprehensible and sometimes wildly uplifting force that tests not only your ability to survive but also your own humanity.One cold November day, Shaughnessy Bishop-Stall heads out on just such a quest. He packs up a new tent, some clothes, his notebooks and a pen and goes to live in Tent City, twenty-seven lawless acres where the largest hobo town on the continent squats in the scandalized shadow of Canada’s largest city. The rules he sets for himself are simple: no access to money, family or friends, except what he can find from that day on. He’ll do whatever people in Tent City do to get by, be whatever bum, wino, beggar, hustler, criminal, junkie or con man he chooses to be on any given day.When he arrives, he finds a dump full of the castaways of the last millennium, human and otherwise. On the edge of the world, yet somehow smack in the middle of it all, fugitives, drug addicts, prostitutes, dealers and ex-cons have created an anarchic society, where the rules are made up nightly and your life depends on knowing them. Not only does Bishop-Stall manage to survive until the bulldozers come, but against all odds his own heart and spirit slowly mend. An astonishing account of birth, suicide, brawls, binges, tears, crazed laughter, good and bad intentions, fiendish charity and the sudden eloquence and generosity of broken souls, Down to This is Bishop-Stall’s iridescent love song to a lost city like no other.From the Hardcover edition.

    Peter Singer’s thoughts on the ethics of consumption are amplified against the backdrop of Fifth Avenue’s posh boutiques. Michael Hardt ponders the nature of revolution while surrounded by symbols of wealth and leisure. Judith Butler and a friend stroll through San Francisco’s Mission District questioning our culture’s fixation on individualism. And while driving through Manhattan, Cornel West — perhaps America’s best-known public intellectual — compares philosophy to jazz and blues, reminding us how intense and invigorating the life of the mind can be.Offering exclusive moments with great thinkers in fields ranging from moral philosophy to cultural theory, Examined Life reveals philosophy’s power to transform the way we see the world around us and imagine our place within it.

    First published in 1938, The Leviathan in the State Theory of Thomas Hobbes used the Enlightenment philosopher’s enduring symbol of the protective Leviathan to address the nature of modern statehood. A work that predicted the demise of the Third Reich and that still holds relevance in today’s security-obsessed society, this volume will be essential reading for students and scholars of political science. “Carl Schmitt is surely the most controversial German political and legal philosopher of this century. . . . We deal with Schmitt, against all odds, because history stubbornly persists in proving many of his tenets right.”—Perspectives on Political Science “[A] significant contribution. . . . The relation between Hobbes and Schmitt is one of the most important questions surrounding Schmitt: it includes a distinct, though occasionally vacillating, personal identification as well as an association of ideas.”—Telos

    His compelling meditation on hope begins with a firm rejection of the role of optimism in life’s course. Like its close relative, pessimism, it is more a system of rationalization than a reliable lens on reality, reflecting the cast of one’s temperament in place of true discernment. Eagleton turns then to hope, probing the meaning of this familiar but elusive word: Is it an emotion? How does it differ from desire? Does it fetishize the future? Finally, Eagleton broaches a new concept of tragic hope, in which this old virtue represents a strength that remains even after devastating loss has been confronted.In a wide-ranging discussion that encompasses Shakespeare’s Lear, Kierkegaard on despair, Aquinas, Wittgenstein, St. Augustine, Kant, Walter Benjamin’s theory of history, and a long consideration of the prominent philosopher of hope, Ernst Bloch, Eagleton displays his masterful and highly creative fluency in literature, philosophy, theology, and political theory. Hope without Optimism is full of the customary wit and lucidity of this writer whose reputation rests not only on his pathbreaking ideas but on his ability to engage the reader in the urgent issues of life.

    It happens frequently in everyday life, such as when we tell the host of a dinner party that we are enjoying the food when we actually find it bland. In Private Truths, Public Lies Kuran argues convincingly that the phenomenon not only is ubiquitous but has huge social and political consequences. Drawing on diverse intellectual traditions, including those rooted in economics, psychology, sociology, and political science, Kuran provides a unified theory of how preference falsification shapes collective decisions, orients structural change, sustains social stability, distorts human knowledge, and conceals political possibilities.A common effect of preference falsification is the preservation of widely disliked structures. Another is the conferment of an aura of stability on structures vulnerable to sudden collapse. When the support of a policy, tradition, or regime is largely contrived, a minor event may activate a bandwagon that generates massive yet unanticipated change.In distorting public opinion, preference falsification also corrupts public discourse and, hence, human knowledge. So structures held in place by preference falsification may, if the condition lasts long enough, achieve increasingly genuine acceptance. The book demonstrates how human knowledge and social structures co-evolve in complex and imperfectly predictable ways, without any guarantee of social efficiency.Private Truths, Public Lies uses its theoretical argument to illuminate an array of puzzling social phenomena. They include the unexpected fall of communism, the paucity, until recently, of open opposition to affirmative action in the United States, and the durability of the beliefs that have sustained India's caste system.

    As young women and boys were abducted, raped, and murdered, residents of the area held their loved ones closer and closer, terrified of the monster -- or monsters -- stalking the streets. Homicide detective Dennis Alsop began hunting the killer in the 1960s, and he didn't stop searching until his death 30 years later. For decades, detectives, actual and armchair, and the victims' families and friends continued to ask questions: Who was the Forest City Killer? Was there more than one person? Or did a depraved individual commit all of these crimes on his own?Combing through the files Detective Alsop left behind, researcher Vanessa Brown reopens the cases, revealing previously unpublished witness statements, details of evidence, and astonishing revelations about how this serial killer got away. And through her investigation, Vanessa discovers the unthinkable: like the notorious Golden State Killer, the Forest City Killer is still alive . . . and a simple DNA test could bring him to justice.

    The furtive discovery of the dark continent of sex in banned magazines, the beauty of black ink on paper, but also the mysteries of space and the grief of mourning: these are some of the things we encounter as the philosopher takes us on a trip through the private theater of his mind, at the whim of his memories. Music, painting, politics, sex, and metaphysics: all contribute to making black more luminous than it has ever been.