The reader is guided through structuralism, semiotics, post-Marxism and Annales history, on to modernity and postmodernity. With its comprehensive biographical and bibliographical information, this book provides a vital reference work of the last fifty years.

    Although he covers the broad sweep of the American experience of epidemics from yellow fever to COVID-19, he is especially timely in his exploration of the legal background to the current disaster of the American response to the coronavirus. A thought-provoking, readable, and important work.”—Frank Snowden, author of Epidemics and Society From yellow fever to smallpox to polio to AIDS to COVID-19, epidemics have prompted Americans to make choices and answer questions about their basic values and their laws. In five concise chapters, historian John Fabian Witt traces the legal history of epidemics, showing how infectious disease has both shaped, and been shaped by, the law. Arguing that throughout American history legal approaches to public health have been liberal for some communities and authoritarian for others, Witt shows us how history’s answers to the major questions brought up by previous epidemics help shape our answers today: What is the relationship between individual liberty and the common good? What is the role of the federal government, and what is the role of the states? Will long-standing traditions of government and law give way to the social imperatives of an epidemic? Will we let the inequities of our mixed tradition continue?

    Vaporwave is an infant musical micro-genre that foregrounds the horror of electronic media's ability to appear - as media theorist Jeffrey Sconce terms it - "haunted."Experimental musicians such as INTERNET CLUB and MACINTOSH PLUS manipulate Muzak and commercial music to undermine the commodification of nostalgia in the age of global capitalism while accentuating the uncanny properties of electronic music production.Babbling Corpse reveals vaporwave's many intersections with politics, media theory, and our present fascination with uncanny, co(s)mic horror. The book is aimed at those interested in global capitalism's effect on art, musical raids on mainstream "indie" and popular music, and anyone intrigued by the changing relationship between art and commerce.

    So too the monsters that haunt the stories of the Judeo-Christian mythos and earlier traditions: Leviathan, Behemoth, dragons, and other beasts. In this unusual and provocative book, Timothy K. Beal writes about the monsters that lurk in our religious texts, and about how monsters and religion are deeply entwined. Horror and faith are inextricable. Ans as monsters are part of religious texts and traditions, so religion lurks in the modern horror genre, from its birth in Dante's Inferno to the contemporary spookiness of H.P. Lovecraft and the Hellraiser films. Religion and Its Monsters is essential reading for students of religion and popular culture, as well as any readers with an interest in horror.

    How College Works reveals the decisive role that personal relationships play in determining a student's success, and puts forward a set of small, inexpensive interventions that yield substantial improvements in educational outcomes.At a liberal arts college in New York, the authors followed nearly one hundred students over eight years. The curricular and technological innovations beloved by administrators mattered much less than did professors and peers, especially early on. At every turning point in undergraduate lives, it was the people, not the programs, that proved critical. Great teachers were more important than the topics studied, and just two or three good friendships made a significant difference academically as well as socially.For most students, college works best when it provides the daily motivation to learn, not just access to information. Improving higher education means focusing on the quality of relationships with mentors and classmates, for when students form the right bonds, they make the most of their education.

    Merry Wiesner has updated and expanded her prize-winning study; she has added new sections on topics such as sexuality, masculinity, the impact of colonialism, and women's role as consumers. Other themes investigated include the female life cycle, literacy, women's economic role, artistic creation, female piety--and witchcraft--and the relationship between gender and power. Accessible, engrossing, and lively, this book will be of central importance for those interested in gender history, early modern Europe, and comparative history.

    This book offers a selection of seven of Foucault's most important published essays, translated from the French, with an introductory essay and notes by Donald F. Bouchard. Also included are a summary of a course given by Foucault at Collège de France, the transcript of a conversation between Foucault and Gilles Deleuze, and an interview with Foucault that appeared in the journal Actuel.

    Here and there, we can supplement these meager scraps by the use of biochemical markers or geochemical signatures that add useful information, but, even with such additional help, our reconstructions and our models of descent are often tentative. For the fossil record is, as we have seen, as biased as it is incomplete. But fragmentary, selective, and biased though it is, the fossil record, with all its imperfections, is still a treasure. Though whole chapters are missing, many pages lost, and the earliest pages so damaged as to be, as yet, virtually unreadable, this--the greatest biography of all--is one in whose closing pages we find ourselves.--from OriginsIn Origins, Frank H. T. Rhodes explores the origin and evolution of living things, the changing environments in which they have developed, and the challenges we now face on an increasingly crowded and polluted planet. Rhodes argues that the future well-being of our burgeoning population depends in no small part on our understanding of life's past, its long and slow development, and its intricate interdependencies.Rhodes's accessible and extensively illustrated treatment of the origins narrative describes the nature of the search for prehistoric life, the significance of geologic time, the origin of life, the emergence and spread of flora and fauna, the evolution of primates, and the emergence of modern humans.

    He shows with comments and sequence the human delusions and viewpoints that preoccupied the minds of the individuals before, during and after the illegal, cruel, and terrible violent crimes. -- Herbert Mullin, a serial killer who murdered thirteen people in the Santa Cruz area of California between October 1972 and February 1973.A compilation of essays, short stories, memoirs, confessions, letters, manifestoes, poetry, drawings, photographs and other works created by serial killers, mass murderers, cannibals, necrophiles, sexual sadists, psychopaths and assassins."In my lifetime I have murdered 21 human beings. I have committed thousands of burglaries, robberies, larcenies, arsons and last but not least I have committed sodomy on more than 1,000 male human beings. For all of these things I am not the least bit sorry. I have no conscience so that does not worry me. I don't believe in Man, God nor devil. I hate the whole damned human race including myself". -- Carl Panzram, murderer"I wish I could enact a law that would make a dull mind an infamous crime. I'm that embittered. They've done that much to me. Every time they waddle by with a filthy story created by a filthier mind, I wonder. There they go. Free. My potential executioners. Obese in mindand body. The men who perpetrate the world with social, cultural and historical lunacy. They get to kill me. Then I laugh. I know. The whole world has suddenly gone mad. Nothing matters". -- Charles Schmid, Jr., murderer

    By today's standards such displays would be considered cruel and exploitative—the pornography of disability. Yet for one hundred years the freak show was widely accepted as one of America's most popular forms of entertainment. Robert Bogdan's fascinating social history brings to life the world of the freak show and explores the culture that nurtured and, later, abandoned it. In uncovering this neglected chapter of show business, he describes in detail the flimflam artistry behind the shows, the promoters and the audiences, and the gradual evolution of public opinion from awe to embarrassment. Freaks were not born, Bogdan reveals; they were manufactured by the amusement world, usually with the active participation of the freaks themselves. Many of the "human curiosities" found fame and fortune, becoming the celebrities of their time, until the ascent of professional medicine transformed them from marvels into pathological specimans.

    In addressing them, philosophers have made certain fundamental assumptions-that we can know our own minds by introspection, that most of our thinking about the world is literal, and that reason is disembodied and universal-that are now called into question by well-established results of cognitive science. It has been shown empirically that: Most thought is unconscious. We have no direct conscious access to the mechanisms of thought and language. Our ideas go by too quickly and at too deep a level for us to observe them in any simple way. Abstract concepts are mostly metaphorical. Much of the subject matter of philosophy, such as the nature of time, morality, causation, the mind, and the self, relies heavily on basic metaphors derived from bodily experience. What is literal in our reasoning about such concepts is minimal and conceptually impoverished. All the richness comes from metaphor. For instance, we have two mutually incompatible metaphors for time, both of which represent it as movement through space: in one it is a flow past us and in the other a spatial dimension we move along. Mind is embodied. Thought requires a body-not in the trivial sense that you need a physical brain to think with, but in the profound sense that the very structure of our thoughts comes from the nature of the body. Nearly all of our unconscious metaphors are based on common bodily experiences. Most of the central themes of the Western philosophical tradition are called into question by these findings. The Cartesian person, with a mind wholly separate from the body, does not exist. The Kantian person, capable of moral action according to the dictates of a universal reason, does not exist. The phenomenological person, capable of knowing his or her mind entirely through introspection alone, does not exist. The utilitarian person, the Chomskian person, the poststructuralist person, the computational person, and the person defined by analytic philosophy all do not exist. Then what does? Lakoff and Johnson show that a philosophy responsible to the science of mind offers radically new and detailed understandings of what a person is. After first describing the philosophical stance that must follow from taking cognitive science seriously, they re-examine the basic concepts of the mind, time, causation, morality, and the self: then they rethink a host of philosophical traditions, from the classical Greeks through Kantian morality through modern analytic philosophy. They reveal the metaphorical structure underlying each mode of thought and show how the metaphysics of each theory flows from its metaphors. Finally, they take on two major issues of twentieth-century philosophy: how we conceive rationality, and how we conceive language.

    Does the scientific "theory" that HIV came to North America from Haiti stem from underlying attitudes of racism and ethnocentrism in the United States rather than from hard evidence? Anthropologist-physician Paul Farmer answers in the affirmative with this, the first full-length ethnographic study of AIDS in a poor society.

    In such a scenario, it makes sense to focus on the most identifiable and urgent problems, right? Actually, it doesn't. In his classic essay "The Usefulness of Useless Knowledge," Abraham Flexner, the founding director of the Institute for Advanced Study in Princeton and the man who helped bring Albert Einstein to the United States, describes a great paradox of scientific research. The search for answers to deep questions, motivated solely by curiosity and without concern for applications, often leads not only to the greatest scientific discoveries but also to the most revolutionary technological breakthroughs. In short, no quantum mechanics, no computer chips.This brief book includes Flexner's timeless 1939 essay alongside a new companion essay by Robbert Dijkgraaf, the Institute's current director, in which he shows that Flexner's defense of the value of "the unobstructed pursuit of useless knowledge" may be even more relevant today than it was in the early twentieth century. Dijkgraaf describes how basic research has led to major transformations in the past century and explains why it is an essential precondition of innovation and the first step in social and cultural change. He makes the case that society can achieve deeper understanding and practical progress today and tomorrow only by truly valuing and substantially funding the curiosity-driven "pursuit of useless knowledge" in both the sciences and the humanities.

    It's tempting to blame evil acts on evil people, but that leaves the rest us off the hook. Silence, after all, can perpetuate cruelty. Why We Act draws on the latest developments in psychology and neuroscience to tackle an urgent question: Why do so many of us fail to intervene when we're needed--and what would it take to make us step up?A renowned psychologist who has done pioneering research on social norms, Catherine Sanderson was inspired to write this book when a freshman in her son's dorm died twenty hours after a bad fall while drinking. There were many points along the way when a decision to seek help could have saved his life. Why did no one act sooner?Cutting-edge neuroscience offers part of the answer, showing how deviating from the group activates the same receptors in the brain that are triggered by pain. But Sanderson also points to many ways in which our faulty assumptions about what other people are thinking can paralyze us. And she shares surprisingly effective and simple strategies for resisting the pressure to conform. Moral courage, it turns out, is not innate. Small details and the right training can make a big difference. Inspiring and potentially life transforming, Why We Act reveals that while the urge to do nothing is deeply ingrained, even the most hesitant would-be bystander can learn to be a moral rebel.

    Empire of Guns, a rich and ambitious new book by award-winning historian Priya Satia, upends this conventional wisdom by placing war and Britain's prosperous gun trade at the heart of the Industrial Revolution and the state's imperial expansion.Satia brings to life this bustling industrial society with the story of a scandal: Samuel Galton of Birmingham, one of Britain's most prominent gunmakers, has been condemned by his fellow Quakers, who argue that his profession violates the society's pacifist principles. In his fervent self-defense, Galton argues that the state's heavy reliance on industry for all of its war needs means that every member of the British industrial economy is implicated in Britain's near-constant state of war. Empire of Guns uses the story of Galton and the gun trade, from Birmingham to the outermost edges of the British empire, to illuminate the nation's emergence as a global superpower, the roots of the state's role in economic development, and the origins of our era's debates about gun control and the "military-industrial complex" -- that thorny partnership of government, the economy, and the military. Through Satia's eyes, we acquire a radically new understanding of this critical historical moment and all that followed from it. Sweeping in its scope and entirely original in its approach, Empire of Guns is a masterful new work of history -- a rigorous historical argument with a human story at its heart.