She demonstrates how ideas of human relationships portrayed in novels and art helped spread these new ideals and how human rights continue to be contested today.

    This legendary attack on the philosophies of Plato, Hegel and Marx prophesied the collapse of communism in Eastern Europe and exposed the fatal flaws of socially engineered political systems. It remains highly readable, erudite and lucid and as essential reading today as on publication in 1945. It is available here in a special centenary single-volume edition.

    The forces of modernity unleashed by the war had led to astonishing advances in daily life, but technology and mass culture also threatened to erode the country’s traditional moral character. As award-winning historian George M. Marsden explains in The Twilight of the American Enlightenment, postwar Americans looked to the country’s secular, liberal elites for guidance in this precarious time, but these intellectuals proved unable to articulate a coherent common cause by which America could chart its course. Their failure lost them the faith of their constituents, paving the way for a Christian revival that offered America a firm new moral vision—one rooted in the Protestant values of the founders.

    When people are trapped in a cycle of debt it also can affect their subjectivity and how they temporally inhabit the world by making it difficult for them to imagine and plan for the future. What psychic toll does this have on residents? How does it feel to be routinely dehumanized and exploited by the police?—from Carceral CapitalismIn this collection of essays in Semiotext(e)'s Intervention series, Jackie Wang examines the contemporary incarceration techniques that have emerged since the 1990s. The essays illustrate various aspects of the carceral continuum, including the biopolitics of juvenile delinquency, predatory policing, the political economy of fees and fines, cybernetic governance, and algorithmic policing. Included in this volume is Wang's influential critique of liberal anti-racist politics, “Against Innocence,” as well as essays on RoboCop, techno-policing, and the aesthetic problem of making invisible forms of power legible.Wang shows that the new racial capitalism begins with parasitic governance and predatory lending that extends credit only to dispossess later. Predatory lending has a decidedly spatial character and exists in many forms, including subprime mortgage loans, student loans for sham for-profit colleges, car loans, rent-to-own scams, payday loans, and bail bond loans. Parasitic governance, Wang argues, operates through five primary techniques: financial states of exception, automation, extraction and looting, confinement, and gratuitous violence. While these techniques of governance often involve physical confinement and the state-sanctioned execution of black Americans, new carceral modes have blurred the distinction between the inside and outside of prison. As technologies of control are perfected, carcerality tends to bleed into society.

    Benedict was not interested in fame, power, or legacy. He was only interested in living the Christian life to the fullest and helping those around him to do the same. The rest is history—and the work of Providence. St. Benedict is regarded as the Father of the Benedictine Order of both religious men and women that follow his Rule, a key principle of which is ora et labora—pray and work. Today, many people wear holy medals of St. Benedict, invoking his intercession for protection against the powers of evil. Not only consecrated religious but also many lay people find inspiration in his call to balance, discipline, and prayer. Historically, St. Benedict helped bridge the early Church with the medieval period by standing on the shoulders of the fathers of the monastic tradition and bringing that tradition solidly into a new era.

    His profound and poetic speeches are famous around the world, evidence of the greatness of American’s most beloved leader. But did you know that the sixteenth president of the United States was also a backwoods hillbilly from America’s western frontier, with a Kentucky accent so thick you could cut it? Or that he liked wrestling matches, dirty jokes, and had a reputation for telling hilarious, R-rated stories that weren’t suitable for mixed company? From his childhood working as a virtual slave for an abusive father, to sailing a river raft to New Orleans, to the Illinois General Assembly, Congress, and the White House, the story of Abraham Lincoln’s life is the story of America. He mourned the deaths of almost everyone he loved, endured marriage to a wife whose mental health issues made her a domestic abuser, and lost more elections than he won. But Abraham Lincoln believed in one thing above all: that everyone deserved a fair shot at the American dream. Why did John Wilkes Booth really shoot Abraham Lincoln? The truth is as shocking now as it was in 1865.

    From a cabal of thieving plutocrats in the White House to rising inequality and xenophobia worldwide, it is clear that democracy--specifically the principle of government by and for the people--is not living up to its promise.In Democracy May Not Exist, but We'll Miss It When It's Gone, Astra Taylor shows that real democracy--fully inclusive and completely egalitarian--has in fact never existed. In a tone that is both philosophical and anecdotal, weaving together history, theory, the stories of individuals, and conversations with such leading thinkers as Cornel West, Danielle Allen, and Wendy Brown, Taylor invites us to reexamine the term. Is democracy a means or an end, a process or a set of desired outcomes? What if the those outcomes, whatever they may be--peace, prosperity, equality, liberty, an engaged citizenry--can be achieved by non-democratic means? Or if an election leads to a terrible outcome? If democracy means rule by the people, what does it mean to rule and who counts as the people?The inherent paradoxes are too often unnamed and unrecognized. By teasing them out, Democracy May Not Exist, but We'll Miss It When It's Gone offers a better understanding of what is possible, what we want, and why democracy is so hard to realize.

    A combination of detailed historical analysis and far-reaching Utopian vision, this is a step-by-step guide to social revolution: the concrete means of achieving it, and the world that humanity’s “constructive genius” is capable of creating. Includes a new introduction that historically situates and discusses the contemporary relevance of Kropotkin’s ideas.

    By demystifying the fantasies surrounding cancer, Sontag shows cancer for what it is - just a disease. Cancer, she argues, is not a curse, not a punishment, certainly not an embarrassment and, it is highly curable, if good treatment is followed. Almost a decade later, with the outbreak of a new, stigmatized disease replete with mystifications and punitive metaphors, Sontag wrote a sequel to Illness as Metaphor, extending the argument of the earlier book to the AIDS pandemic.These two essays now published together, Illness as Metaphor and AIDS and Its Metaphors, have been translated into many languages and continue to have an enormous influence on the thinking of medical professionals and, above all, on the lives of many thousands of patients and caregivers.

    The book is written by JD (James David by author's full name) Vance and in it the author tries to describe the overall life and struggles of people in post-industrial time in the United States. This book deals with the problems of white working-class and the book is not just some book where the author tries to describe lives of ordinary white people. The book is actually a memento and a message to the readers; in it Vance describes his life and his starts, especially growing up while being poor in Ohio. We can find out about this when we find out that Vance's family is of Scottish-Irish descent and that his ancestors have longer history of poverty and hard work that they need to endure in order to survive the hard times that were at hand. We also find out that since the 18th century many Scottish-Irish people were working as plantation workers, as miners and/or as millworkers. Because these people worked only the hardest jobs that hardly anyone else would take many people belittled them. Words like 'white trash, redneck' and/or 'hillbilly' were unfortunately a common everyday word for those people. Hillbilly Elegy is a fascinating work, not because it was written based on a true story but because it was written from a man who lived 'through' his story. The fact that the entire book contains a message is, of course, welcoming plus and something we want from literature of this genre. Here Is A Preview Of What You Will Get: In Hillbilly Elegy, you will get a summarized version of the book.In Hillbilly Elegy, you will find the book analyzed to further strengthen your knowledge.In Hillbilly Elegy, you will get some fun multiple choice quizzes, along with answers to help you learn about the book.Get a copy, and learn everything about Hillbilly Elegy.

    Within a few years, however, what had been perceived as a national crisis came to be seen as a nuisance, with early sympathies for the plight of the homeless giving way to compassion fatigue and then condemnation. Debates around the problem of homelessness—often set in terms of sin, sickness, and the failure of the social system—have come to profoundly shape how homeless people survive and make sense of their plights. In Hobos, Hustlers, and Backsliders, Teresa Gowan vividly depicts the lives of homeless men in San Francisco and analyzes the influence of the homelessness industry on the streets, in the shelters, and on public policy. Gowan shows some of the diverse ways that men on the street in San Francisco struggle for survival, autonomy, and self-respect. Living for weeks at a time among homeless men—working side-by-side with them as they collected cans, bottles, and scrap metal; helping them set up camp; watching and listening as they panhandled and hawked newspapers; and accompanying them into soup kitchens, jails, welfare offices, and shelters—Gowan immersed herself in their routines, their personal stories, and their perspectives on life on the streets. She observes a wide range of survival techniques, from the illicit to the industrious, from drug dealing to dumpster diving. She also discovered that prevailing discussions about homelessness and its causes—homelessness as pathology, homelessness as moral failure, and homelessness as systemic failure—powerfully affect how homeless people see themselves and their ability to change their situation. Drawing on five years of fieldwork, this powerful ethnography of men living on the streets of the most liberal city in America, Hobos, Hustlers, and Backsliders, makes clear that the way we talk about issues of extreme poverty has real consequences for how we address this problem—and for the homeless themselves.

    It is a brilliant and elegant exercise in model building that provides new insights into some of the old questions about philosophy of history, historical narrative, and what is called straight history."-Hayden White, University of California, Santa CruzWho were the first people to inhabit North America? Does the West Bank belong to the Arabs or the Jews? Why are racists so obsessed with origins? Is a seventh cousin still a cousin? Why do some societies name their children after dead ancestors?As Eviatar Zerubavel demonstrates in Time Maps, we cannot answer burning questions such as these without a deeper understanding of how we envision the past. In a pioneering attempt to map the structure of our collective memory, Zerubavel considers the cognitive patterns we use to organize the past in our minds and the mental strategies that help us string together unrelated events into coherent and meaningful narratives, as well as the social grammar of battles over conflicting interpretations of history. Drawing on fascinating examples that range from Hiroshima to the Holocaust, from Columbus to Lucy, and from ancient Egypt to the former Yugoslavia, Zerubavel shows how we construct historical origins; how we tie discontinuous events together into stories; how we link families and entire nations through genealogies; and how we separate distinct historical periods from one another through watersheds, such as the invention of fire or the fall of the Berlin Wall.Most people think the Roman Empire ended in 476, even though it lasted another 977 years in Byzantium. Challenging such conventional wisdom, Time Maps will be must reading for anyone interested in how the history of our world takes shape.

    Since Wallerstein first developed world-systems analysis, it has become a widely utilized methodology within the historical social sciences and a common point of reference in discussions of globalization. Now, for the first time in one volume, Wallerstein offers a succinct summary of world-systems analysis and a clear outline of the modern world-system, describing the structures of knowledge upon which it is based, its mechanisms, and its future.Wallerstein explains the defining characteristics of world-systems analysis: its emphasis on world-systems rather than nation-states, on the need to consider historical processes as they unfold over long periods of time, and on combining within a single analytical framework bodies of knowledge usually viewed as distinct from one another—such as history, political science, economics, and sociology. He describes the world-system as a social reality comprised of interconnected nations, firms, households, classes, and identity groups of all kinds. He identifies and highlights the significance of the key moments in the evolution of the modern world-system: the development of a capitalist world-economy in the sixteenth-century, the beginning of two centuries of liberal centrism in the French Revolution of 1789, and the undermining of that centrism in the global revolts of 1968. Intended for general readers, students, and experienced practitioners alike, this book presents a complete overview of world-systems analysis by its original architect.

    Mike Davis charts the expected global urbanization explosion over the next 30 years and points out that outside China most of the rest of the world's urban growth will be without industrialization or development, rather a 'peverse' urban boom in spite of stagnant or negative urban economic growth.

    In this study, he reaches further and asks: “Can a society be sick?” He finds that it can, arguing that Western culture is immersed in a “pathology of normalcy” that affects the mental health of individuals. In The Sane Society, Fromm examines the alienating effects of modern capitalism, and discusses historical and contemporary alternatives, particularly communitarian systems. Finally, he presents new ideas for a re-organization of economics, politics, and culture that would support the individual’s mental health and our profound human needs for love and freedom.