By examining the contradictions between the democratic and market principles proclaimed by those in power and those actually practiced, Chomsky critiques the tyranny of the few that restricts the public arena and enacts policies that vastly increase private wealth, often with complete disregard for social and ecological consequences. Combining detailed historical examples and uncompromising criticism, Chomsky offers a profound sense of hope that social activism can reclaim people's rights as citizens rather than as consumers, redefining democracy as a global movement, not a global market.

    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.

    Freedom, Sen argues, is both the end and most efficient means of sustaining economic life and the key to securing the general welfare of the world's entire population. Releasing the idea of individual freedom from association with any particular historical, intellectual, political, or religious tradition, Sen clearly demonstrates its current applicability and possibilities. In the new global economy, where, despite unprecedented increases in overall opulence, the contemporary world denies elementary freedoms to vast numbers—perhaps even the majority of people—he concludes, it is still possible to practically and optimistically regain a sense of social accountability. Development as Freedom is essential reading.

    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.

    It is how China and India began to embrace neoliberal ideas of economics and attributed a sense of dignity and liberty to the bourgeoisie they had denied for so long. The result was an explosion in economic growth and proof that economic change depends less on foreign trade, investment, or material causes, and a whole lot more on ideas and what people believe.Or so says Deirdre N. McCloskey in Bourgeois Dignity, a fiercely contrarian history that wages a similar argument about economics in the West. Here she turns her attention to seventeenth- and eighteenth-century Europe to reconsider the birth of the industrial revolution and the rise of capitalism. According to McCloskey, our modern world was not the product of new markets and innovations, but rather the result of shifting opinions about them. During this time, talk of private property, commerce, and even the bourgeoisie itself radically altered, becoming far more approving and flying in the face of prejudices several millennia old. The wealth of nations, then, didn’t grow so dramatically because of economic factors: it grew because rhetoric about markets and free enterprise finally became enthusiastic and encouraging of their inherent dignity.An utterly fascinating sequel to her critically acclaimed book The Bourgeois Virtues, Bourgeois Dignity is a feast of intellectual riches from one of our most spirited and ambitious historians—a work that will forever change our understanding of how the power of persuasion shapes our economic lives.

    The convergence of old technology and new has centralized unimaginable power into the hands of a few gigantic corporations that now dictate how we communicate with each other and perceive the outside world. Media analyst Mark Dice details how the rise of social media that tipped the balance of power regarding the production and distribution of information has also resulted in a massive backslash from those conspiring to regain the influence they once held. Now conservatives are experiencing widespread censorship as the tech giants scramble to put the genie back in the bottle. The liberal media has launched an information war against President Trump and his supporters, and are using their monopolies to manipulate public opinion in order to further their aims of a socialist revolution.

    The post-industrial society’s dimensions would include the spread of a knowledge class, the change from goods to services and the role of women. All of these would be dependent on the expansion of services in the economic sector and an increasing dependence on science as the means of innovating and organizing technological change.Bell prophetically stated in The Coming of the Post-Industrial Society that we should expect “… new premises and new powers, new constraints and new questions—with the difference that these are now on a scale that had never been previously imagined in world history.”

    For years scholars have constructed—and the media has pushed—elaborate theories designed to demonstrate that conservatives suffer from a host of personality defects and character flaws. According to these supposedly unbiased studies, conservatives are mean-spirited, greedy, selfish malcontents with authoritarian tendencies. Far from the belief of a few cranks, prominent liberals from John Kenneth Galbraith to Hillary Clinton have succumbed to these prejudices. But what do the facts show?Peter Schweizer has dug deep—through tax documents, scholarly data, primary opinion research surveys, and private records—and has discovered that these claims are a myth. Indeed, he shows that many of these claims actually apply more to liberals than conservatives. Much as he did in his bestseller Do as I Say (Not as I Do), he brings to light never-before-revealed facts that will upset conventional wisdom.Conservatives such as Ronald Reagan and Robert Bork have long argued that liberal policies promote social decay. Schweizer, using the latest data and research, exposes how, in general:* Liberals are more self-centered than conservatives.* Conservatives are more generous and charitable than liberals.* Liberals are more envious and less hardworking than conservatives.* Conservatives value truth more than liberals, and are less prone to cheating and lying.* Liberals are more angry than conservatives.* Conservatives are actually more knowledgeable than liberals.* Liberals are more dissatisfied and unhappy than conservatives.Schweizer argues that the failure lies in modern liberal ideas, which foster a self-centered, “if it feels good do it” attitude that leads liberals to outsource their responsibilities to the government and focus instead on themselves and their own desires.

    The Seven Deadly Virtues sits down next to readers at the bar, buys them a drink, and an hour or three later, ushers them into the revival tent without them even realizing it.   The book’s contributors include Sonny Bunch, Christopher Buckley, David “Iowahawk” Burge, Christopher Caldwell, Andrew Ferguson, Jonah Goldberg, Michael Graham, Mollie Hemingway, Rita Koganzon, Matt Labash, James Lileks, Rob Long, Larry Miller, P. J. O’Rourke, Joe Queenan, Christine Rosen, and Andrew Stiles. Jonathan V. Last, senior writer at the Weekly Standard, editor of the collection, is also a contributor. All eighteen essays in this book are appearing for the first time anywhere.   In the book’s opening essay, P. J. O’Rourke observes: “Virtue has by no means disappeared. It’s as much in public view as ever. But it’s been strung up by the heels. Virtue is upside down. Virtue is uncomfortable. Virtue looks ridiculous. All the change and the house keys are falling out of Virtue’s pants pockets.”   Here are the virtues everyone (including the book’s contributors) was taught in Sunday school but have totally forgotten about until this very moment.  In this sanctimony-free zone:   • Joe Queenan observes: “In essence, thrift is a virtue that resembles being very good at Mahjong. You’ve heard about people who can do it, but you’ve never actually met any of them.” • P. J. O’Rourke notes: “Fortitude is quaint. We praise the greatest generation for having it, but they had aluminum siding, church on Sunday, and jobs that required them to wear neckties or nylons (but never at the same time). We don’t want those either.” • Christine Rosen writes: “A fellowship grounded in sociality means enjoying the company of those with whom you actually share physical space rather than those with whom you regularly and enthusiastically exchange cat videos.” • Rob Long offers his version of modern day justice: if you sleep late on the weekend, you are forced to wait thirty minutes in line at Costco. • Jonah Goldberg offers: “There was a time when this desire-to-do-good-in-all-things was considered the only kind of integrity: ‘Angels are better than mortals. They’re always certain about what is right because, by definition, they’re doing God’s will.’ Gabriel knew when it was okay to remove a mattress tag and Sandalphon always tipped the correct amount.” • Sonny Bunch dissects forbearance, observing that the fictional Two Minutes Hate of George Orwell’s 1984 is now actually a reality directed at living, breathing people. Thanks, in part, to the Internet, “Its targets are designated by a spontaneously created mob—one that, due to its hive-mind nature—is virtually impossible to call off.”   By the time readers have completed The Seven Deadly Virtues, they won’t even realize that they’ve just been catechized into an entirely different—and better—moral universe.

    For A Magazine Dedicated to debunking the nation's business culture, the final years of the twentieth century overflowed with bounty. "It was the most spectacular outbreak of mass delirium that we are likely to see in our lifetimes, " wrote the editors of The Baffler. What was for others the dawn of a "New Economy" was for The Baffler a cornucopia of absurdity--the costliest political and financial hustle in living memory. Reporting from places far from the white-hot centers of the libertarian revolution, Baffler writers were the people of whom it was fashionable to say they just don't get it. While New Democrats turned somersaults for Wall Street and economic commentary became puffery, these bold, talented, and very funny writers observed the crescendo of folly with which the century turned. Here their best writings are selected, updated, and reaffirmed, to sharpen our wits and inoculate us against follies yet to come.

    In the second and third volumes, The History of Eroticism and Sovereignty, Bataille explores the same paradox of utility from an anthropological and an ethical perspective, respectively. The History of Eroticism analyzes the fears and fascination, the prohibitions and transgressions attached to the realm of eroticism as so many expressions of the "uselessness" of erotic life.

    Most people of the current generation lack a sense of the historical sweep of the intellectual side of the right-wing collectivist position. Jeffrey Tucker, in this collection written between 2015 and 2017, argues that this movement represents the revival of a tradition of interwar collectivist thought that might at first seem like a hybrid but was distinctly mainstream between the two world wars. It is anti-communist but not for the reasons that were conventional during the Cold War, that is, because communism opposed freedom in the liberal tradition.Right-collectivism also opposes traditional liberalism. It opposes free trade, freedom of association, free migration, and capitalism understood as a laissez-faire free market. It rallies around nation and state as the organizing principles of the social order—and trends in the direction of favoring one-man rule—but positions itself as opposed to leftism traditionally understood.We know about certain fascist leaders from the mid-20th century, but not the ideological orientation that led to them or the ideas they left on the table to be picked up generations later. For the most part, and until recently, it seemed to have dropped from history. Meanwhile, the prospects for social democratic ideology are fading, and something else is coming to fill that vacuum. What is it? Where does it come from? Where is it leading?This book seeks to fill the knowledge gap, to explain what this movement is about and why anyone who genuinely loves and longs for liberty classically understood needs to develop a nose and instinct for spotting the opposite when it comes in an unfamiliar form. We need to learn to recognize the language, the thinkers, the themes, the goals of a political ethos that is properly identified as fascist."Jeffrey Tucker in his brilliant book calls right-wing populism what it actually is, namely, fascism, or, in its German form national socialism, nazism. You need Tucker’s book. You need to worry. If you are a real liberal, you need to know where the new national socialism comes from, the better to call it out and shame it back into the shadows. Now."— Deirdre McCloskey

    Why?In an era of growing cultural pessimism, many thoughtful individuals believe that different civilisations – especially Islam and the West – cannot live together in peace. The ten countries of ASEAN provide a thriving counter-example of civilizational co-existence. Here 625m people live together in peace. This miracle was delivered by ASEAN.In an era of growing economic pessimism, where many young people believe that their lives will get worse in coming decades, Southeast Asia bubbles with optimism. In an era where many thinkers predict rising geopolitical competition and tension, ASEAN regularly brings together all the world’s great powers.Stories of peace are told less frequently than stories of conflict and war. ASEAN’s imperfections make better headlines than its achievements. But in the hands of thinker and writer Kishore Mahbubani, the good news story is also a provocation and a challenge to the rest of the world."This excellent book explains, in clear and simple terms, how and why ASEAN has become one of the most successful regional organizations in the world."George Yeo"A powerful and passionate account of how, against all odds, ASEAN transformed the region and why Asia and the world need it even more today."Amitav Acharya“Kishore and I have written that the world is coming together in a Fusion of Civilisations. This book documents beautifully how ASEAN has achieved this fusion. The ASEAN story is hugely instructive and this book tells it very well.”Larry SummersKishore Mahbubani is Dean of the Lee Kuan Yew School of Public Policy, National University of Singapore, and author of The New Asian Hemisphere: The Irresistible Shift of Global Power to the East. Jeffery Sng is a writer and former diplomat based in Bangkok, co-author of A History of the Thai-Chinese.

    Writing for a wide audience, David Harvey, author of The New Imperialism and The Condition of Postmodernity, here tells the political-economic story of where neoliberalization came from and how it proliferated on the world stage. Through critical engagement with this history, he constructs a framework, not only for analyzing the political and economic dangers that now surround us, but also for assessing the prospects for the more socially just alternatives being advocated by many oppositional movements.

    Over the past two centuries or so, capitalism has undergone continual change - economic cycles that lurch from boom to bust - and has always emerged transformed and strengthened. Surveying this turbulent history, Paul Mason wonders whether today we are on the brink of a change so big, so profound, that this time capitalism itself, the immensely complex system by which entire societies function, has reached its limits and is changing into something wholly new.At the heart of this change is information technology: a revolution that, as Mason shows, has the potential to reshape utterly our familiar notions of work, production and value; and to destroy an economy based on markets and private ownership - in fact, he contends, it is already doing so. Almost unnoticed, in the niches and hollows of the market system, whole swathes of economic life are changing.. Goods and services that no longer respond to the dictates of neoliberalism are appearing, from parallel currencies and time banks, to cooperatives and self-managed online spaces. Vast numbers of people are changing their behaviour, discovering new forms of ownership, lending and doing business that are distinct from, and contrary to, the current system of state-backed corporate capitalism.In this groundbreaking book Mason shows how, from the ashes of the recent financial crisis, we have the chance to create a more socially just and sustainable global economy. Moving beyond capitalism, he shows, is no longer a utopian dream. This is the first time in human history in which, equipped with an understanding of what is happening around us, we can predict and shape, rather than simply react to, seismic change.