The response was tremendous — clearly she articulated something many women had sensed for years: the problem is with capitalism, not with us.Ghodsee, an acclaimed ethnographer and professor of Russian and East European Studies, spent years researching what happened to women in countries that transitioned from state socialism to capitalism. She argues here that unregulated capitalism disproportionately harms women, and that we should learn from the past. By rejecting the bad and salvaging the good, we can adapt some socialist ideas to the 21st century and improve our lives.She tackles all aspects of a woman's life - work, parenting, sex and relationships, citizenship, and leadership. In a chapter called "Women: Like Men, But Cheaper," she talks about women in the workplace, discussing everything from the wage gap to harassment and discrimination. In "What To Expect When You're Expecting Exploitation," she addresses motherhood and how "having it all" is impossible under capitalism.Women are standing up for themselves like never before, from the increase in the number of women running for office to the women's march to the long-overdue public outcry against sexual harassment. Interest in socialism is also on the rise -- whether it's the popularity of Bernie Sanders or the skyrocketing membership numbers of the Democratic Socialists of America. It's become increasingly clear to women that capitalism isn't working for us, and Ghodsee is the informed, lively guide who can show us the way forward.

    Drawing upon such diverse sources as theories of Benjamin, Adorno and Horckheimer, research on the Cuna Indians, and theories of colonialism and postcolonialism, Taussig shows that the history of mimesis is deeply tied to colonialism, and more specifically, to the colonial trade's construction of "savages." With analysis that is vigorous, unorthodox, and often breathtaking, Taussig's cross-cultural discussion of mimesis deepens our understanding of the relationship between ethnography, racism and society.

    We secretly want to know: could it happen to me? Amanda Montell’s argument is that, on some level, it already has . . .Our culture tends to provide pretty flimsy answers to questions of cult influence, mostly having to do with vague talk of “brainwashing.” But the true answer has nothing to do with freaky mind-control wizardry or Kool-Aid. In Cultish, Montell argues that the key to manufacturing intense ideology, community, and us/them attitudes all comes down to language. In both positive ways and shadowy ones, cultish language is something we hear—and are influenced by—every single day.Through juicy storytelling and cutting original research, Montell exposes the verbal elements that make a wide spectrum of communities “cultish,” revealing how they affect followers of groups as notorious as Heaven’s Gate, but also how they pervade our modern start-ups, Peloton leaderboards, and Instagram feeds. Incisive and darkly funny, this enrapturing take on the curious social science of power and belief will make you hear the fanatical language of “cultish” everywhere.

    Why did the southern states secede from the Union? What did the north hope to achieve by fighting against the south? Was Abraham Lincoln really an abolitionist? Why is Ulysses S. Grant the most famous Union general, when he didn’t take command of all the Union armies until near the very end of the war? How did Robert E. Lee end up having to deal with issues left unresolved by George Washington’s will, and was he a hero or a traitor?This book provides an exhaustive summary, not just of the major battles and major personalities of the Civil War, but of the political issues that brought the United States to the point of a terrible internal conflict. You’ll learn how the founding fathers predicted a great national conflict over slavery, and how Thomas Jefferson’s political philosophies influenced secessionist thinking in the south. From the history of the abolitionist movement to the election of 1860 and the creation of the Republican party, this book will give you all the facts you need to understand how the Civil War started, why Lincoln was so fed up with his generals, and how the war affects American society today.

    J. Hollingdale's distinguished translation, together with a new historical introduction by Richard Schacht. Subtitled "A Book for Free Spirits," Human, All Too Human marked for Nietzsche a new "positivism" and skepticism with which he challenged his previous metaphysical and psychological assumptions. Nearly all the themes of his later work are displayed here with characteristic perceptiveness and honesty--not to say suspicion and irony--in language of great brio. It remains one of the fundamental works for an understanding of his thought.

    A malicious online rumor costs a company millions. A political sideshow derails the national news cycle and destroys a candidate. Some product or celebrity zooms from total obscurity to viral sensation. What you don't know is that someone is responsible for all this. Usually, someone like me.I'm a media manipulator. In a world where blogs control and distort the news, my job is to control blogs--as much as any one person can. In today's culture... 1) Blogs like "Gawker," "Buzzfeed" and the "Huffington Post" drive the media agenda. 2) Bloggers are slaves to money, technology, and deadlines. 3) Manipulators wield these levers to shape everything you read, see and watch--online and off.Why am I giving away these secrets? Because I'm tired of a world where blogs take indirect bribes, marketers help write the news, reckless journalists spread lies, and no one is accountable for any of it. I'm pulling back the curtain because I don't want anyone else to get blindsided. I'm going to explain exactly how the media "really" works. What you choose to do with this information is up to you.

    It has not been by shaping the opinions or directing the actions of the holders of power that modern intellectuals have most influenced the course of events, but by shaping public opinion in ways that affect the actions of power holders in democratic societies, whether or not those power holders accept the general vision or the particular policies favored by intellectuals. Even government leaders with disdain or contempt for intellectuals have had to bend to the climate of opinion shaped by those intellectuals.Intellectuals and Society not only examines the track record of intellectuals in the things they have advocated but also analyzes the incentives and constraints under which their views and visions have emerged. One of the most surprising aspects of this study is how often intellectuals have been proved not only wrong, but grossly and disastrously wrong in their prescriptions for the ills of society—and how little their views have changed in response to empirical evidence of the disasters entailed by those views.

    These books that were left out of the New Testament shed light on the life and relationships of Jesus Christ and his friends and family, especially his mother Mary.

    He coined the word for it--cybernetics. In God & Golem, Inc., the author concerned himself with major points in cybernetics which are relevant to religious issues.The first point he considers is that of the machine which learns. While learning is a property almost exclusively ascribed to the self-conscious living system, a computer now exists which not only can be programmed to play a game of checkers, but one which can learn from its past experience and improve on its own game. For a time, the machine was able to beat its inventor at checkers. It did win, writes the author, and it did learn to win; and the method of its learning was no different in principle from that of the human being who learns to play checkers.A second point concerns machines which have the capacity to reproduce themselves. It is our commonly held belief that God made man in his own image. The propagation of the race may also be interpreted as a function in which one living being makes another in its own image. But the author demonstrates that man has made machines which are very well able to make other machines in their own image, and these machine images are not merely pictorial representations but operative images. Can we then say: God is to Golem as man is to Machines? in Jewish legend, golem is an embryo Adam, shapeless and not fully created, hence a monster, an automation.The third point considered is that of the relation between man and machine. The concern here is ethical. render unto man the things which are man's and unto the computer the things which are the computer's, warns the author. In this section of the book, Dr. Wiener considers systems involving elements of man and machine. The book is written for the intellectually alert public and does not involve any highly technical knowledge. It is based on lectures given at Yale, at the Soci�t� Philosophique de Royaumont, and elsewhere.

    They are told that in the name of sexual consent and feminist empowerment, they must proclaim their desires clearly and confidently. Sex researchers tell us that women don't know what they want. And men are on hand to persuade women that what they want is, in fact, exactly what men want. In this environment, how can women possibly know what they want—and how can they be expected to?In this elegantly written, searching book Katherine Angel surveys medical and psychoanalytic understandings of female desire, from Freud to Kinsey to present-day science; MeToo-era debates over consent, assault, and feminism; and popular culture, TV, and film to challenge our assumptions about female desire. Why, she asks, do we expect desire to be easily understood? Why is there not space for the unsure, the tentative, the maybe, the let's just see? In contrast to the endless exhortation to know what we want, Angel proposes that sex can be a conversation, requiring insight, interaction, and mutual vulnerability—a shared collaboration into the unknown.In this crucial moment of renewed attention to violence and power, Angel urges that we remake our thinking about sex, pleasure, and autonomy without any illusions of perfect self-knowledge. Only then will we bring about Michel Foucault's sardonic promise, in 1976, that "tomorrow sex will be good again."

    The metamorphosis is partially visible in the ascendance of glittering, coastal hubs for finance, infotech, and the so-called creative class. But this is only the tip of an economic iceberg, the bulk of which lies in the darkness of the declining heartland or on the dimly lit fringe of sprawling cities. This is America’s hinterland, populated by towering grain threshers and hunched farmworkers, where laborers drawn from every corner of the world crowd into factories and “fulfillment centers” and where cold storage trailers are filled with fentanyl-bloated corpses when the morgues cannot contain the dead. Urgent and unsparing, this book opens our eyes to America’s new heart of darkness. Driven by an ever-expanding socioeconomic crisis, America’s class structure is recomposing itself in new geographies of race, poverty, and production. The center has fallen. Riots ricochet from city to city led by no one in particular. Anarchists smash financial centers as a resurgent far right builds power in the countryside. Drawing on his direct experience of recent popular unrest, from the Occupy movement to the wave of riots and blockades that began in Ferguson, Missouri, Phil A. Neel provides a close-up view of this landscape in all its grim but captivating detail. Inaugurating the new Field Notes series, published in association with the Brooklyn Rail, Neel’s book tells the intimate story of a life lived within America’s hinterland.

    Beginning with: "It was Sappho who first called eros 'bittersweet.' No one who has been in love disputes her. What does the word mean?", Carson examines her subject from numerous points of view and styles, transcending the constraints of the scholarly exercise for an evocative and lyrical meditation in the tradition of William Carlos William's Spring and All and William H. Gass's On Being Blue.

    We have to see that the economy is itself the crisis. It's not that there's not enough work, it's that there is too much of it. The Coming Insurrection is an eloquent call to arms arising from the recent waves of social contestation in France and Europe. Written by the anonymous Invisible Committee in the vein of Guy Debord—and with comparable elegance—it has been proclaimed a manual for terrorism by the French government (who recently arrested its alleged authors). One of its members more adequately described the group as “the name given to a collective voice bent on denouncing contemporary cynicism and reality.” The Coming Insurrection is a strategic prescription for an emergent war-machine capable of “spreading anarchy and live communism.” Written in the wake of the riots that erupted throughout the Paris suburbs in the fall of 2005 and presaging more recent riots and general strikes in France and Greece, The Coming Insurrection articulates a rejection of the official Left and its reformist agenda, aligning itself instead with the younger, wilder forms of resistance that have emerged in Europe around recent struggles against immigration control and the “war on terror.” Hot-wired to the movement of '77 in Italy, its preferred historical reference point, The Coming Insurrection formulates an ethics that takes as its starting point theft, sabotage, the refusal to work, and the elaboration of collective, self-organized life forms. It is a philosophical statement that addresses the growing number of those—in France, in the United States, and elsewhere—who refuse the idea that theory, politics, and life are separate realms.

    But his most daring writing took place in the shadows. Thrown into prison for his atheism in 1749, Diderot decided to reserve his best books for posterity--for us, in fact. In the astonishing cache of unpublished writings left behind after his death, Diderot challenged virtually all of his century's accepted truths, from the sanctity of monarchy, to the racial justification of the slave trade, to the norms of human sexuality. One of Diderot's most attentive readers during his lifetime was Catherine the Great, who not only supported him financially, but invited him to St. Petersburg to talk about the possibility of democratizing the Russian empire.In this thematically organized biography, Andrew S. Curran vividly describes Diderot's tormented relationship with Rousseau, his curious correspondence with Voltaire, his passionate affairs, and his often iconoclastic stands on art, theater, morality, politics, and religion. But what this book brings out most brilliantly is how the writer's personal turmoil was an essential part of his genius and his ability to flout taboos, dogma, and convention.

    As a child, he rooted for conventionally good characters like wide-eyed Luke Skywalker in Star Wars. But as Klosterman aged, his alliances shifted—first to Han Solo and then to Darth Vader. Vader was a hero who consciously embraced evil; Vader wanted to be bad. But what, exactly, was that supposed to mean? When we classify someone as a bad person, what are we really saying (and why are we so obsessed with saying it)? In I Wear the Black Hat, Klosterman questions the very nature of how modern people understand the culture of villainy. What was so Machiavellian about Machiavelli? Why don’t we see Batman the same way we see Bernhard Goetz? Who’s more worthy of our vitriol—Bill Clinton or Don Henley? What was O.J. Simpson’s second-worst decision? And why is Klosterman still obsessed with some kid he knew for one week in 1985?Masterfully blending cultural analysis with self-interrogation and limitless imagination, I Wear the Black Hat delivers perceptive observations on the complexity of the anti-hero (seemingly the only kind of hero America still creates). I Wear the Black Hat is the rare example of serious criticism that’s instantly accessible and really, really funny. Klosterman is the only writer doing whatever it is he’s doing.