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.

    More than any other major national leader, he personifies his country in the eyes of the outside world, and dominates Western media coverage of it to an extraordinary extent. In Russia itself, he is likewise the centre of attention for detractors and supporters alike. But as Tony Wood argues, this overwhelming focus on the president and his personality means that we understand Russia less than we ever did before. Too much attention is paid to the man, and not enough to the country outside the Kremlin's walls. In this timely and provocative analysis, Wood looks beyond Putin to explore the profound changes Russia has undergone since 1991. In the process, he challenges many of the common assumptions made about contemporary Russia. Though commonly viewed as an ominous return to Soviet authoritarianism, Putin's rule should instead be seen as a direct continuation of Yeltsin's in the 1990s. And though many of Russia's problems today are blamed on legacies of the Soviet past, Wood argues that the core features of Putinism--a predatory, authoritarian elite presiding over a vastly unequal society--are integral to the system set in place after the fall of Communism.What kind of country has emerged from Russia's post-Soviet transformations, and where might it go in future? Russia Without Putin culminates in an arresting analysis of the country's foreign policy--identifying the real power dynamics behind its escalating clashes with the West--and with reflections on the paths Russia might take in the 21st century.

    In Writing History, Writing Trauma, Dominick LaCapra provides a broad-ranging, critical inquiry into the problem of trauma, notably with respect to major historical events. In a series of interlocking essays, he explores theoretical and literary-critical attempts to come to terms with trauma as well as the crucial role post-traumatic testimonies—particularly Holocaust testimonies—have assumed in recent thought and writing. In doing so, he adapts psychoanalytic concepts to historical analysis and employs sociocultural and political critique to elucidate trauma and its after effects in culture and in people.In the first chapter LaCapra addresses trauma from the perspective of history as a discipline. He then lays a theoretical groundwork for the book as a whole, exploring the concept of historical specificity and insisting on the difference between transhistorical and historical trauma. Subsequent chapters consider how Holocaust testimonies raise the problem of the role of affect and empathy in historical understanding, and respond to the debates surrounding Daniel Jonah Goldhagen's book Hitler's Willing Executioners: Ordinary Germans and the Holocaust. The book's concluding essay, "Writing (About) Trauma," examines the various ways that the voice of trauma emerges in written and oral accounts of historical events. Theoretically ambitious and historically informed, Writing History, Writing Trauma is an important contribution from one of today's foremost experts on trauma.

    Ever since, postmodernism has been haunted by the specter of a compromised past. In this intellectual genealogy of the postmodern spirit, Richard Wolin shows that postmodernism's infatuation with fascism has been widespread and not incidental. He calls into question postmodernism's claim to have inherited the mantle of the left--and suggests that postmodern thought has long been smitten with the opposite end of the political spectrum.In probing chapters on C. G. Jung, Hans-Georg Gadamer, Georges Bataille, and Maurice Blanchot, Wolin discovers an unsettling commonality: during the 1930s, these thinkers leaned to the right and were tainted by a proverbial "fascination with fascism." Frustrated by democracy's shortcomings, they were seduced by fascism's grandiose promises of political regeneration. The dictatorships in Italy and Germany promised redemption from the uncertainties of political liberalism. But, from the beginning, there could be no doubting their brutal methods of racism, violence, and imperial conquest.Postmodernism's origins among the profascist literati of the 1930s reveal a dark political patrimony. The unspoken affinities between Counter-Enlightenment and postmodernism constitute the guiding thread of Wolin's suggestive narrative. In their mutual hostility toward reason and democracy, postmodernists and the advocates of Counter-Enlightenment betray a telltale strategic alliance--they cohabit the fraught terrain where far left and far right intersect.Those who take Wolin's conclusions to heart will never view the history of modern thought in quite the same way."For anyone who has passed through the academic humanities in the last quarter-century and has been exposed to the dubious legacy of postmodernism, The Seduction of Unreason is an indispensable book. It is another important installment in what has become one of the major intellectual enterprises of our time: Richard Wolin's principled defense of liberalism against its most sophisticated enemies."--Adam Kirsch, New York Sun"In this impressive book Wolin does for the Left what Bloom did for the Right; he makes a powerful case for a return to moral seriousness."--Daniel P. Murphy, Magill's Literary Annual 2005"The topic of Richard Wolin's book is the nexus between postmodernism and politics. . . . Wolin's book raises the right questions at the right time. He forces us to think critically about the deepest philosophical underpinnings of our moral and political ideals. We simply cannot rest content with an unmeasured assault on reason."--Andy Wallace,Ethics

    Yet the term itself did not exist before the emergence of the HIV/AIDS epidemic in the 1980s. How did this idea so swiftly come to exert such a strong grip on the scientific, media, and popular consciousness? In Patient Zero, Richard A. McKay interprets a wealth of archival sources and interviews to demonstrate how this seemingly new concept drew upon centuries-old ideas—and fears—about contagion and social disorder. McKay presents a carefully documented and sensitively written account of the life of Gaétan Dugas, a gay man whose skin cancer diagnosis in 1980 took on very different meanings as the HIV/AIDS epidemic developed—and who received widespread posthumous infamy when he was incorrectly identified as patient zero of the North American outbreak. McKay shows how investigators from the US Centers for Disease Control inadvertently created the term amid their early research into the emerging health crisis; how an ambitious journalist dramatically amplified the idea in his determination to reframe national debates about AIDS; and how many individuals grappled with the notion of patient zero—adopting, challenging and redirecting its powerful meanings—as they tried to make sense of and respond to the first fifteen years of an unfolding epidemic. With important insights for our interconnected age, Patient Zero untangles the complex process by which individuals and groups create meaning and allocate blame when faced with new disease threats. What McKay gives us here is myth-smashing revisionist history at its best.

    Why is being authentic the ultimate aim in life for so many people, and why does it mean looking inside rather than out? Is it about finding the 'real' me, or something greater than me, even God? And should we welcome what we find?Thought-provoking and with an astonishing range of references, On Being Authentic is a gripping journey into the self that begins with Socrates and Augustine. Charles Guignon asks why being authentic ceased to mean being part of some bigger, cosmic picture and with Rousseau, Wordsworth and the Romantic movement, took the strong inward turn alive in today's self-help culture.He also plumbs the darker depths of authenticity, with the help of Freud, Joseph Conrad and Alice Miller and reflects on the future of being authentic in a postmodern, global age. He argues ultimately that if we are to rescue the ideal of being authentic, we have to see ourselves as fundamentally social creatures, embedded in relationships and communities, and that being authentic is not about what is owed to me but how I depend on others.

    Herzog’s groundbreaking research on animal rights activists, cockfighters, professional dog-show handlers, veterinary students, and biomedical researchers. Blending anthropology, behavioral economics, evolutionary psychology, and philosophy, Herzog carefully crafts a seamless narrative enriched with real-life anecdotes, scientific research, and his own sense of moral ambivalence.Alternately poignant, challenging, and laugh-out-loud funny, this enlightening and provocative book will forever change the way we look at our relationships with other creatures and, ultimately, how we see ourselves.

    In a spirit of reconciliation, Crane proposes to paint a more accurate picture of religion for his fellow unbelievers." --James Ryerson, New York Times Book ReviewContemporary debate about religion seems to be going nowhere. Atheists persist with their arguments, many plausible and some unanswerable, but these make no impact on religious believers. Defenders of religion find atheists equally unwilling to cede ground. The Meaning of Belief offers a way out of this stalemate.An atheist himself, Tim Crane writes that there is a fundamental flaw with most atheists' basic approach: religion is not what they think it is. Atheists tend to treat religion as a kind of primitive cosmology, as the sort of explanation of the universe that science offers. They conclude that religious believers are irrational, superstitious, and bigoted. But this view of religion is almost entirely inaccurate. Crane offers an alternative account based on two ideas. The first is the idea of a religious impulse: the sense people have of something transcending the world of ordinary experience, even if it cannot be explicitly articulated. The second is the idea of identification: the fact that religion involves belonging to a specific social group and participating in practices that reinforce the bonds of belonging. Once these ideas are properly understood, the inadequacy of atheists' conventional conception of religion emerges.The Meaning of Belief does not assess the truth or falsehood of religion. Rather, it looks at the meaning of religious belief and offers a way of understanding it that both makes sense of current debate and also suggests what more intellectually responsible and practically effective attitudes atheists might take to the phenomenon of religion.

    It is well known that some Americans are obsessed with conspiracies. The Kennedy assassination, the Oklahoma City bombing, and the 2001 terrorist attacks have all generated elaborate stories of hidden plots. What is far less known is the extent to which conspiracist worldviews have recently become linked in strange and unpredictable ways with other "fringe" notions such as a belief in UFOs, Nostradamus, and the Illuminati. Unraveling the extraordinary genealogies and permutations of these increasingly widespread ideas, Barkun shows how this web of urban legends has spread among subcultures on the Internet and through mass media, how a new style of conspiracy thinking has recently arisen, and how this phenomenon relates to larger changes in American culture. This book, written by a leading expert on the subject, is the most comprehensive and authoritative examination of contemporary American conspiracism to date.Barkun discusses a range of material—involving inner-earth caves, government black helicopters, alien abductions, secret New World Order cabals, and much more—that few realize exists in our culture. Looking closely at the manifestions of these ideas in a wide range of literature and source material from religious and political literature, to New Age and UFO publications, to popular culture phenomena such as The X-Files, and to websites, radio programs, and more, Barkun finds that America is in the throes of an unrivaled period of millennarian activity. His book underscores the importance of understanding why this phenomenon is now spreading into more mainstream segments of American culture.

    The book traces the intellectual underpinnings of the two groups in the writings of Herbert Marcuse and Norman O. Brown, Allan Ginsberg and Paul Goodman.

    Unfortunately, skillful propagandists have been so successful in promoting this romanticized view that the Lost Cause has assumed a life of its own. Misrepresenting the war's true origins and its actual course, the myth of the Lost Cause distorts our national memory. In The Myth of the Lost Cause and Civil War History, nine historians describe and analyze the Lost Cause, identifying ways in which it falsifies history -- creating a volume that makes a significant contribution to Civil War historiography.

    It brings the concerns of social science to an analysis of travel and sightseeing in the postindustrial age, during which the middle class acquired leisure time for international travel. This edition includes a new foreword by Lucy R. Lippard and a new afterword by the author.

    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.

    What ended in one atrocity began with another: the savage military takeover of China's capital city, which quickly became known as the Rape of Nanking. The Japanese Army's conduct from December 1937 to February 1938 constitutes one of the most barbarous events not just of the war but of the century. The violence was documented at the time and then redocumented during the war crimes trial in Tokyo after the war. This book brings together materials from both moments to provide the first comprehensive dossier of primary sources on the Rape.Part 1, "The Records," includes two sources written as the Rape was underway. The first is a long set of documents produced by the International Committee for the Nanking Safety Zone, a group of foreigners who strove to protect the Chinese residents. The second is a series of letters that American surgeon Dr. Robert Wilson wrote for his family during the same period. These letters are published here for the first time.The evidence compiled by the International Committee and its members would be decisive for the indictments against Japanese leaders at the International Military Tribunal for the Far East in Tokyo. Part 2, "The Judgments," reprints portions of the tribunal's 1948 judgment dealing with the Rape of Nanking, its judicial consequences, and sections of the dissenting judgment of Justice Radhabinod Pal.These contemporary records and judgments create an intimate firsthand account of the Rape of Nanking. Together they are intended to stimulate deeper reflection than previously possible on how and why we assess and assign the burden of war guilt.Timothy Brook is Professor of Chinese History and Associate Director of the Joint Centre for Asia Pacific Studies, University of Toronto, and is coeditor of Nation Work: Asian Elites and National Identities and Cultureand Economy: The Shaping of Capitalism in Eastern Asia, both published by the University of Michigan Press.

    Barron Lerner thought he had heard it all. But in the mid-1990s, his father, an infectious diseases physician, told him a stunning story: he had physically placed his body over an end-stage patient who had stopped breathing, preventing his colleagues from performing cardiopulmonary resuscitation, even though CPR was the ethically and legally accepted thing to do. Over the next few years, the senior Dr. Lerner tried to speed the deaths of his seriously ill mother and mother-in-law to spare them further suffering.These stories angered and alarmed the younger Dr. Lerner—an internist, historian of medicine and bioethicist—who had rejected physician-based paternalism in favor of informed consent and patient autonomy. The Good Doctor is a fascinating and moving account of how Dr. Lerner came to terms with two very different images of his father: a revered clinician, teacher and researcher who always put his patients first, but also a physician willing to “play God,” opposing the very revolution in patients' rights that his son was studying and teaching to his own medical students.But the elder Dr. Lerner’s journals, which he had kept for decades, showed his son how his outdated paternalism had grown out of a fierce devotion to patient-centered medicine that was rapidly disappearing in a world of managed care, spiraling costs and health care reform. And they raised questions: Are paternalistic doctors just relics or should their expertise be used to overrule patients and families that make ill-advised choices? Does the growing use of personalized medicine—in which specific interventions may be best for specific patients—change the calculus between autonomy and paternalism? And how can we best use technologies that were invented to save lives but now too often prolong death? In an era of high-technology medicine, spiraling costs and healthcare reform, these questions could not be more relevant. As his father slowly died of Parkinson’s disease, Dr. Lerner faced these questions both personally and professionally. He found himself being pulled into his dad’s medical care, even though he had criticized his father for making medical decisions for his relatives. Did playing God—at least in some situations—actually make sense? Did doctors sometimes “know best?” A timely and compelling story of one family’s engagement with medicine over the last half century, The Good Doctor is an important book for those who treat illness—and those who struggle to overcome it.