And more than any other recent philosopher, Heidegger has a following outside philosophy, among artists, architects, literary theorists, psychologists, and computer scientists.Heidegger Explained is the clearest exposition of Heidegger yet written. It describes his controversial life and career, his relations with contemporaries, the evolution of his thought, and the pathways of his influence.

    In this penetrating study, he addresses the fear that personal creative potential will be trampled by assembly-line monotony, political bureaucracy, and an industrialized culture of uniformity. Armed with his pragmatic approach and his belief in the power of critical intelligence, Dewey argues that individualism has in fact been offered a uniquely higher plane of technological development upon which to grow, mature, and redefine itself.

    She was an important leader in the history of social work and women's suffrage in the US and advocated for world peace. She co-founded Chicago's Hull House, one of America's most famous settlement houses, and in 1910 was awarded an honorary master of arts degree from Yale, becoming the first woman to receive an honorary degree from the school. In 1920 she was a co-founder of the American Civil Liberties Union (ACLU), and in 1931 became the first American woman to be awarded the Nobel Peace Prize. Addams is recognized as the founder of the social work profession in the US, was a radical pragmatist, and the first woman "public philosopher" in the US. One of the most prominent reformers during the Progressive Era, she became a role model for middle-class women who volunteered to uplift their communities. Addams's book Democracy and Social Ethics, published in 1902, presents the substance of a course of twelve lectures which were delivered at various colleges and university extension centres, parts of which had also appeared in a number of journals including The Atlantic Monthly, The International Journal of Ethics, and The American Journal of Sociology. The subjects covered are Charitable Effort, Filial Relations, Household Adjustment, Industrial Amelioration, Educational Methods, and Political Reform.

    This passage, he argues, has brought profound change to all aspects of the human condition. The new remoteness and un-reachability of global systemic structure coupled with the unstructured and under-defined, fluid state of the immediate setting of life-politics and human togetherness, call for the rethinking of the concepts and cognitive frames used to narrate human individual experience and their joint history.This book is dedicated to this task. Bauman selects five of the basic concepts which have served to make sense of shared human life - emancipation, individuality, time/space, work and community - and traces their successive incarnations and changes of meanaing.Liquid Modernity concludes the analysis undertaken in Bauman's two previous books Globalization: The Human Consequences and In Search of Politics. Together these volumes form a brilliant analysis of the changing conditions of social and political life by one of the most original thinkers writing today.

    

    In this new book, David Harvey seeks to determine what is meant by the term in its different contexts and to identify how accurate and useful it is as a description of contemporary experience.But the book is much more than this: in the course of his investigation the author provides a social and semantic history – from the Enlightenment to the present – of modernism and its expression in political and social ideas and movements, as well as in art, literature and architecture. He considers in particular how meaning and perception of time and space themselves vary over time and space, and shows that this variance affects individual values and social processes of the most fundamental kind.This book will be widely welcomed, not only for its clear and critical account of the arguments surrounding the propositions of modernity and postmodernity, but as an incisive contribution to the history of ideas and their relation to social and political change.

    Opposing this materialist view is the idea that condemns a boundless appetite for more and better goods and distrusts "improvements" that only feed desire. Tracing the opposition to the idea of progress from Rousseau through Montesquieu to Carlyle, Max Weber and G.D.H. Cole, Lasch finds much that is desirable in a turn toward moral conservatism, toward a lower-middle-class culture that features egalitarianism, workmanship and loyalty, and recognizes the danger of resentment of the material goods of others.

    In this unparalleled book, Marshall Berman takes account of the social changes that swept millions of people into the capitalist world and the impact of modernism on art, literature and architecture. This new edition contains an updated preface addressing the critical role the onset of modernism played in popular democratic upheavals in the late 1920s.

    Written during the Second World War and circulated privately, it appeared in a printed edition in Amsterdam in 1947. "What we had set out to do," the authors write in the Preface, "was nothing less than to explain why humanity, instead of entering a truly human state, is sinking into a new kind of barbarism."Yet the work goes far beyond a mere critique of contemporary events. Historically remote developments, indeed, the birth of Western history and of subjectivity itself out of the struggle against natural forces, as represented in myths, are connected in a wide arch to the most threatening experiences of the present. The book consists in five chapters, at first glance unconnected, together with a number of shorter notes. The various analyses concern such phenomena as the detachment of science from practical life, formalized morality, the manipulative nature of entertainment culture, and a paranoid behavioral structure, expressed in aggressive anti-Semitism, that marks the limits of enlightenment. The authors perceive a common element in these phenomena, the tendency toward self-destruction of the guiding criteria inherent in enlightenment thought from the beginning. Using historical analyses to elucidate the present, they show, against the background of a prehistory of subjectivity, why the National Socialist terror was not an aberration of modern history but was rooted deeply in the fundamental characteristics of Western civilization.Adorno and Horkheimer see the self-destruction of Western reason as grounded in a historical and fateful dialectic between the domination of external nature and society. They trace enlightenment, which split these spheres apart, back to its mythical roots. Enlightenment and myth, therefore, are not irreconcilable opposites, but dialectically mediated qualities of both real and intellectual life. "Myth is already enlightenment, and enlightenment reverts to mythology." This paradox is the fundamental thesis of the book.This new translation, based on the text in the complete edition of the works of Max Horkheimer, contains textual variants, commentary upon them, and an editorial discussion of the position of this work in the development of Critical Theory.

    What happens when this rationality transposes the constituent elements of democracy into an economic register? In Undoing the Demos, Wendy Brown explains how democracy itself is imperiled. The demos disintegrates into bits of human capital; concerns with justice bow to the mandates of growth rates, credit ratings, and investment climates; liberty submits to the imperative of human capital appreciation; equality dissolves into market competition; and popular sovereignty grows incoherent. Liberal democratic practices may not survive these transformations. Radical democratic dreams may not either.In an original and compelling argument, Brown explains how and why neoliberal reason undoes the political form and political imaginary it falsely promises to secure and reinvigorate. Through meticulous analyses of neoliberalized law, political practices, governance, and education, she charts the new common sense. Undoing the Demos makes clear that for democracy to have a future, it must become an object of struggle and rethinking.

    But if we were to let go of this fond conviction, Bruno Latour asks, what would the world look like? His book, an anthropology of science, shows us how much of modernity is actually a matter of faith.What does it mean to be modern? What difference does the scientific method make? The difference, Latour explains, is in our careful distinctions between nature and society, between human and thing, distinctions that our benighted ancestors, in their world of alchemy, astrology, and phrenology, never made. But alongside this purifying practice that defines modernity, there exists another seemingly contrary one: the construction of systems that mix politics, science, technology, and nature. The ozone debate is such a hybrid, in Latour’s analysis, as are global warming, deforestation, even the idea of black holes. As these hybrids proliferate, the prospect of keeping nature and culture in their separate mental chambers becomes overwhelming—and rather than try, Latour suggests, we should rethink our distinctions, rethink the definition and constitution of modernity itself. His book offers a new explanation of science that finally recognizes the connections between nature and culture—and so, between our culture and others, past and present.Nothing short of a reworking of our mental landscape, We Have Never Been Modern blurs the boundaries among science, the humanities, and the social sciences to enhance understanding on all sides. A summation of the work of one of the most influential and provocative interpreters of science, it aims at saving what is good and valuable in modernity and replacing the rest with a broader, fairer, and finer sense of possibility.

    You might feel schadenfreude when...the boss calls himself "Head of Pubic Services" on an important letter.a cool guy swings back on his chair, and it tips over.a Celebrity Vegan is caught in the cheese aisle.an aggressive driver cuts you off - and then gets pulled over.your co-worker heats up fish in the microwave, then gets food poisoning.an urban unicyclist almost collides with a parked car.someone cuts the line for the ATM - and then it swallows their card.your effortlessly attractive friend gets dumped.We all know the pleasure felt at someone else's misfortune. The Germans named this furtive delight in another's failure schadenfreude (from schaden damage, and freude, joy), and it has perplexed philosophers and psychologists for centuries. Why can it be so satisfying to witness another's distress? And what, if anything, should we do about it?Schadenfreude illuminates this hidden emotion, inviting readers to reflect on its pleasures, and how we use other people's miseries to feel better about ourselves. Written in an exploratory, evocative form, it weaves examples from literature, philosophy, film, and music together with personal observation and historical and cultural analysis. And in today's world of polarized politics, twitter trolls and "sidebars of shame," it couldn't be timelier. Engaging, insightful, and entertaining, Schadenfreude makes the case for thinking afresh about the role this much-maligned emotion plays in our lives -- perhaps even embracing it.

    Bernays, regarded by many as the father of public relations, has tried to set down in this book the broad principles that govern the new profession of public relations counsel. Contents: Part I-Scope and Functions: The Scope of the Public Relations Counsel; The Public Relations Counsel; the Increased and Increasing Importance of the Profession; and The Function of a Special Pleader. Part II-The Group and the Herd: What Constitutes Public Opinion?; Is Public Opinion Stubborn or Malleable; The Interaction of Public Opinion with the Forces that Help Make It; The Power of Interacting Forces that Go to Make Up Public Opinion; An Understanding of the Fundamentals of Public Motivation is Necessary to the Work of the Public Relations Counsel; The Group and Herd are the Basic Mechanisms of Public Change; and The Application of These Principles. Part III-Technique and Method: The Public Can Be Reached Only Through Established Mediums of Communication; The Interlapping Group Formations of Society, the Continuous Shifting of Groups, Changing Conditions and the Flexibility of Human Nature are all Aids to the Counsel on Public Relations; and An Outline of Methods Practicable in Modifying the Point of View of a Group. Part IV-Ethical Relations: A Consideration of the Press and Other Mediums of Communication in Their Relation to the Public Relations Counsel; and His Obligations to the Public as a Special Pleader. See other titles by this author available from Kessinger Publishing.

    In his new book, he offers a fascinating look at how the contemporary world is characterized by an extraordinary social complexity. Since most social entities, from small communities to large nation-states, would disappear altogether if human minds ceased to exist, Delanda proposes a novel approach to social ontology that asserts the autonomy of social entities from the conceptions we have of them.

    But here, at long last, Pulitzer Prize-winning critic William A. Henry III takes on, and debunks, some basic, fundamentally ingrained ideas: that everyone is pretty much alike (and should be); that self-fulfillment is more important than objective achievement; that everyone has something significant to contribute; that all cultures offer something equally worthwhile; that a truly just society would automatically produce equal success results across lines of race, class, and gender; and that the common man is almost always right. Henry makes clear, in a book full of vivid examples and unflinching opinions, that while these notions are seductively democratic they are also hopelessly wrong.