And Man Creates God tells readers, for the first time, what religious feeling is really about, what it consists of, and how it originates. It is a beautifully written, very accessible book by an anthropologist who is highly respected on both sides of the Atlantic. As a scientific explanation for religious feeling, it is sure to arouse controversy.

    Senator Ben Sasse warns the nation about the existential threat to America's future. Raised by well-meaning but overprotective parents and coddled by well-meaning but misbegotten government programs, America's youth are ill-equipped to survive in our highly-competitive global economy. Many of the coming-of-age rituals that have defined the American experience since the Founding: learning the value of working with your hands, leaving home to start a family, becoming economically self-reliant—are being delayed or skipped altogether. The statistics are daunting: 30% of college students drop out after the first year, and only 4 in 10 graduate. One in three 18-to-34 year-olds live with their parents. From these disparate phenomena: Nebraska Senator Ben Sasse who as president of a Midwestern college observed the trials of this generation up close, sees an existential threat to the American way of life.In The Vanishing American Adult, Sasse diagnoses the causes of a generation that can't grow up and offers a path for raising children to become active and engaged citizens. He identifies core formative experiences that all young people should pursue: hard work to appreciate the benefits of labor, travel to understand deprivation and want, the power of reading, the importance of nurturing your body—and explains how parents can encourage them.Our democracy depends on responsible, contributing adults to function properly—without them America falls prey to populist demagogues. A call to arms, The Vanishing American Adult will ignite a much-needed debate about the link between the way we're raising our children and the future of our country.

    She puts the English national character under her anthropological microscope, and finds a strange and fascinating culture, governed by complex sets of unspoken rules and byzantine codes of behaviour. The rules of weather-speak. The ironic-gnome rule. The reflex apology rule. The paranoid-pantomime rule. Class indicators and class anxiety tests. The money-talk taboo and many more ...Through a mixture of anthropological analysis and her own unorthodox experiments (using herself as a reluctant guinea-pig), Kate Fox discovers what these unwritten behaviour codes tell us about Englishness.

    This suggestion, coming from the pulpit, platform and press, has hypnotized the minds of men and proves to be one of the strongest pillars of exploitation. The history of the family dates from 1861, the year of the publication of Bachofen's Mutterrecht (maternal law) Engles makes the following propositions: 1. That in the beginning people lived in unrestricted sexual intercourse, which he dubs, not very felicitously, hetaerism. 2. That such an intercourse excludes any absolutely certain means of determining parentage; that consequently descent could only be traced by the female line in compliance with maternal law; and that this was universally practiced by all the nations of antiquity. 3. That consequently women as mothers, being the only well known parents of younger generations, received a high tribute of respect and deference, amounting to a complete women's rule (gynaicocracy), according to Bachofen's idea. 4. That the transition to monogamy, reserving a certain woman exclusively to one man, implied the violation of the primeval religious law (i.e., practically a violation of the customary right of all other men to the same woman), which violation had to be atoned for its permission purchased by the surrender of the women to the public for a limited time.

    These books use excerpts from the major texts to explain essential topics, such as Jacques Lacan's core ideas about enjoyment, which re-created our concept of psychoanalysis.Lacan’s motto of the ethics of psychoanalysis involves a profound paradox. Traditionally, psychoanalysis was expected to allow the patient to overcome the obstacles which prevented access to "normal" sexual enjoyment; today, however, we are bombarded by different versions of the injunction "Enjoy!" Psychoanalysis is the only discourse in which you are allowed not to enjoy.Slavoj Žižek’s passionate defense of Lacan reasserts Lacan’s ethical urgency. For Lacan, psychoanalysis is a procedure of reading and each chapter reads a passage from Lacan as a tool to interpret another text from philosophy, art or popular ideology.

    Nothing of the anti-Semite either in his subtle form as a snob, or in his crude form as a gangster, escapes Sartre's sharp eye, and the whole problem of the Jew's relationship to the Gentile is examined in a concrete and living way, rather than in terms of sociological abstractions.

    Born in 1926 in France, over the course of his life he dabbled in drugs, politics, and the Paris SM scene, all whilst striving to understand the deep concepts of identity, knowledge, and power.From aesthetics to the penal system; from madness and civilisation to avant-garde literature, Foucault was happy to reject old models of thinking and replace them with versions that are still widely debated today. A major influence on Queer Theory and gender studies (he was openly gay and died of an AIDS-related illness in 1984), he also wrote on architecture, history, law, medicine, literature, politics and of course philosophy, and even managed a best-seller in France on a book dedicated to the history of systems of thought.Because of the complexity of his arguments, people trying to come to terms with his work have desperately sought introductory material that makes his theories clear and accessible for the beginner. Ideally suited for the Very Short Introductions series, Gary Gutting presents a comprehensive but non-systematic treatment of some highlights of Foucault's life and thought. Beginning with a brief biography to set the social and political stage, he then tackles Foucault's thoughts on literature, in particular the avant-garde scene; his philosophical and historical work; his treatment of knowledge and power in modern society; and his thoughts on sexuality.

    Like civilization, play requires structure and participants willing to create within limits. Starting with Plato, Huizinga traces the contribution of Homo Ludens, or "Man the player" through Medieval Times, the Renaissance, and into our modern civilization. Huizinga defines play against a rich theoretical background, using cross-cultural examples from the humanities, business, and politics. Homo Ludens defines play for generations to come."A happier age than ours once made bold to call our species by the name of Homo Sapiens. In the course of time we have come to realize that we are not so reasonable after all as the Eighteenth Century with its worship of reason and naive optimism, though us; "hence moder fashion inclines to designate our species asHomo Faber Man the Maker. But though faber may not be quite so dubious as sapiens it is, as a name specific of the human being, even less appropriate, seeing that many animals too are makers. There is a third function, howver, applicable to both human and animal life, and just as important as reasoning and making--namely, playing. it seems to me that next to Homo Faber, and perhaps on the same level as Homo Sapiens, Homo Ludens, Man the Player, deserves a place in our nomenclature. "--from the Foreward, by Johan Huizinga

    His previous books, including the Pulitzer Prize finalist The Blank Slate, have catapulted him into the limelight as one of today's most important and popular science writers. Now, in The Stuff of Thought, Pinker marries two of the subjects he knows best: language and human nature. The result is a fascinating look at how our words explain our nature. What does swearing reveal about our emotions? Why does innuendo disclose something about relationships? Pinker reveals how our use of prepositions and tenses taps into peculiarly human concepts of space and time, and how our nouns and verbs speak to our notions of matter. Even the names we give our babies have important things to say about our relations to our children and to society. With his signature wit and style, Pinker takes on scientific questions like whether language affects thought, as well as forays into everyday life: why is bulk e-mail called spam and how do romantic comedies get such mileage out of the ambiguities of dating? The Stuff of Thought is a brilliantly crafted and highly readable work that will appeal to fans of readers of everything from The Selfish Gene and Blink to Eats, Shoots & Leaves.

    Hebdige [...] is concerned with the UK's postwar, music-centred, white working-class subcultures, from teddy boys to mods and rockers to skinheads and punks.' - Rolling StoneWith enviable precision and wit Hebdige has addressed himself to a complex topic - the meanings behind the fashionable exteriors of working-class youth subcultures - approaching them with a sophisticated theoretical apparatus that combines semiotics, the sociology of devience and Marxism and come up with a very stimulating short book - Time OutThis book is an attempt to subject the various youth-protest movements of Britain in the last 15 years to the sort of Marxist, structuralist, semiotic analytical techniques propagated by, above all, Roland Barthes. The book is recommended whole-heartedly to anyone who would like fresh ideas about some of the most stimulating music of the rock era - The New York Times

    These changes are roughly predictable because they can be interpreted on the basis of a revised version of modernization theory presented here. Drawing on a massive body of evidence from societies containing 85% of the world's population, the authors demonstrate that modernization is a process of human development, in which economic development triggers cultural changes that make individual autonomy, gender equality, and democracy increasingly likely.

    Paradoxical portraits of seven neurological patients, including a surgeon consumed by the compulsive tics of Tourette's syndrome unless he is operating; an artist who loses all sense of color in a car accident, but finds new creative power in black & white; & others.

    The methodology of the late Paulo Freire has helped to empower countless impoverished and illiterate people throughout the world. Freire's work has taken on especial urgency in the United States and Western Europe, where the creation of a permanent underclass among the underprivileged and minorities in cities and urban centers is increasingly accepted as the norm. With a substantive new introduction on Freire's life and the remarkable impact of this book by writer and Freire confidant and authority Donaldo Macedo, this anniversary edition of Pedagogy of the Oppressed will inspire a new generation of educators, students, and general readers for years to come.

    But satisfactory answers have been hard to find for lack of adequate data and clear guiding theories. In Capital in the Twenty-First Century, Thomas Piketty analyzes a unique collection of data from twenty countries, ranging as far back as the eighteenth century, to uncover key economic and social patterns. His findings will transform debate and set the agenda for the next generation of thought about wealth and inequality.Piketty shows that modern economic growth and the diffusion of knowledge have allowed us to avoid inequalities on the apocalyptic scale predicted by Karl Marx. But we have not modified the deep structures of capital and inequality as much as we thought in the optimistic decades following World War II. The main driver of inequality—the tendency of returns on capital to exceed the rate of economic growth—today threatens to generate extreme inequalities that stir discontent and undermine democratic values. But economic trends are not acts of God. Political action has curbed dangerous inequalities in the past, Piketty says, and may do so again.

    Eliade traces manifestations of the sacred from primitive to modern times in terms of space, time, nature, and the cosmos. In doing so he shows how the total human experience of the religious man compares with that of the nonreligious. This book of great originality and scholarship serves as an excellent introduction to the history of religion, but its perspective also encompasses philosophical anthropology, phenomenology, and psychology. It will appeal to anyone seeking to discover the potential dimensions of human existence.