In one, it advanced the enlightenment project of a universal civilization. In the other, it framed terms for peaceful coexistence between warring communities and different ways of life. Each of these liberal ideals of toleration, developed when a single worldview dominated society, has many historic achievements to its credit. But how relevant is traditional liberalism in a world where Kosovo represents the collapse of the spirit of cohabitation?In a spirited attack on today’s liberal orthodoxies, Gray argues that establishing a modus vivendi between different cultures and regimes should be at the heart of contemporary liberalism. In this major contribution to political theory, Gray proposes a new framework for liberal thought that addresses these burning issues.

    It contains the Jewish nursery blueprint, complete with panic room, fireproof wallpaper and guardian ninja, the top-ten list of Jewish 'dont's', the complete timeline of Jewish expulsion, and much more.

    During the summer of his senior year at college, while earning a B.A. in Economics and Political Science, David P. Spears spent eighty hours undercover as a panhandler. Systematically recording every transaction at the exit ramp, Spears captured a rarely seen picture of how modern urban charity works.This book is the record of his adventures, part economic research, part investigative journalism. Both the numbers and the stories behind the numbers provide answers to the questions we’ve all been wondering: Who gives more to panhandlers—men or women? What percentage of drivers roll down their windows to donate? And most important of all, how much can a panhandler earn per hour?Get out your bi-weekly pay stub—by the end of this book you’ll know if you make more or less than the guy with the cardboard sign.

    But thousands of others are not ready to give up on democracy just yet. Working outside the notice of the national media, ordinary citizens across the nation are meeting in living rooms, church basements, synagogues, and schools to identify shared concerns, select and cultivate leaders, and take action. Their goal is to hold big government and big business accountable. In this important new book, Jeffrey Stout bears witness to the successes and failures of progressive grassroots organizing, and the daunting forces now arrayed against it.Stout tells vivid stories of people fighting entrenched economic and political interests around the country. From parents and teachers striving to overcome gang violence in South Central Los Angeles, to a Latino priest north of the Rio Grande who brings his parish into a citizens' organization, to the New Orleans residents who get out the vote by taking a jazz band through streets devastated by Hurricane Katrina, Stout describes how these ordinary people conceive of citizenship, how they acquire and exercise power, and how religious ideas and institutions contribute to their successes.The most important book on organizing and grassroots democracy in a generation, Blessed Are the Organized is a passionate and hopeful account of how our endangered democratic principles can be put into action.

    The academy is shown to be not just a realm of dialogue and debate, but also a sphere of power in which reputations and careers are made, defended and destroyed.Employing the distinctive methods for which he has become well known, Bourdieu examines the social background and practical activities of his fellow academics—from Foucault, Derrida, and Lacan to figures who are lesser known but not necessarily less influential. Bourdieu analyzes their social origins and current positions, how much they publish and where they publish it, their institutional connections, media appearances, political involvements and so on.This enables Bourdieu to construct a map of the intellectual field in France and to analyze the forms of capital and power, the lines of conflict and the patterns of change, which characterize the system of higher education in France today.Homo Academicus paints a vivid and dynamic picture of French intellectual life today and develops a general approach to the study of modern culture and education. It will be of great interest to students of sociology, education and politics as well as to anyone concerned with the role of intellectuals and higher education today.

    The result was a classic column full of Bombecks signature wit and warmth. Now the beloved column that has hung on hundreds of refrigerator doors has been cheerily illustrated and designed as a handsome gift book, Eat Less Cottage and More Ice Cream. In it, Bombeck gently reminds us of what is really important in life: If I had my life to live over again I would have waxed less and listened more.I would have cried and laughed less while watching television . . . and more while watching real life.But mostly, given another shot at life, I would seize every minute of it . . . look at it and really see it . . . try it on . . . live it . . . exhaust it . . . and never give that minute back until there was nothing left of it. . . . Long-time fans of Erma Bombeck will be thrilled to have this favorite column in the form of a beautiful keepsake. Readers discovering Bombeck for the first time will become fans instantly. Eat Less Cottage and More Ice Cream offers wisdom to inspire all of us.

    Why has social science failed in attempts to emulate natural science and produce normal theory? Bent Flyvbjerg argues that the strength of social science is in its rich, reflexive analysis of values and power, essential to the social and economic development of any society. Richly informed, powerfully argued, and clearly written, this book provides essential reading for all those in the social and behavioral sciences.

    By living the wabi sabi life, Westerners would be seeking to find peace and truth through nature, harmony and the little things. Readers can explore all aspects of this wondrous way of life: - Wabi sabi working - doing what one loves and not overdoing it; Wabi sabi eating - valuing the humble and familiar and savouring the exotic; Wabi sabi socializing - gleaning the lessons of the ancient tea ceremony; Wabi sabi creativity - enriching one's life by; valuing individual moments. The author serves as a highly eloquent guide on the reader's journey to a simpler, more fulfilling life

    Originally published in 1988, it was the one of the first works to detail and critically analyze the various styles and narrative conventions associated with written representations of culture. This is a book about the deskwork of fieldwork and the various ways culture is put forth in print. The core of the work is an extended discussion and illustration of three forms or genres of cultural representation—realist tales, confessional tales, and impressionist tales. The novel issues raised in Tales concern authorial voice, style, truth, objectivity, and point-of-view. Over the years, the work has both reflected and shaped changes in the field of ethnography. In this second edition, Van Maanen’s substantial new Epilogue charts and illuminates changes in the field since the book’s first publication. Refreshingly humorous and accessible, Tales of the Field remains an invaluable introduction to novices learning the trade of fieldwork and a cornerstone of reference for veteran ethnographers.

    Now he turns that eye on perhaps his most fascinating subject: himself and the world that formed him.Things I Didn’t Know is a memoir unlike any other because Hughes is a writer unlike any other. He analyzes his experiences the way he might examine a Van Gogh or a Picasso: he describes the surface so we can picture the end result, then he peels away the layers and scratches underneath that surface so we can understand all the beauty and tragedy and passion and history that lie below. So when Hughes describes his relationship with his stern and distant father, an Australian Air Force hero of the First World War, we’re not simply simply told of typical father/son complications, we see the thrilling exploits of a WWI pilot, learn about the nature of heroism, get the history of modern warfare — from the air and from the trenches — and we become aware how all of this relates to the wars we’re fighting today, and we understand how Hughes’s brilliant anti-war diatribe comes from both the heart and an understanding of the horrors of combat. The same high standards apply throughout as Hughes explores, with razor  sharpness and lyrical intensity, his Catholic upbringing and Catholic school years; his development as an artist and writer and the honing of his critical skills; his growing appreciation of art; his exhilaration at leaving Australia to discover a new life in Italy and then in “swinging 60’s” London. In each and every instance, we are not just taken on a tour of Bob Hughes’s life, we are taken on a tour of his mind — and like the perfect tour, it is educational, funny, expansive and genuinely entertaining, never veering into sentimental memories, always looking back with the right sharpness of objectivity and insight to examine a rebellious period in art, politics and sex.One of the extraordinary aspects of this book is that Hughes allows his observations of the world around him to be its focal point rather than the details of his past. He is able to regale us with anecdotes of unknown talents and eccentrics as well as famous names such as Irwin Shaw, Robert Rauschenberg, Cyril Connolly, Kenneth Tynan, Marcel Duchamp, and many others. He revels in the joys of sensuality and the anguish of broken relationships. He appreciates genius and craft and deplores waste and stupidity. The book can soar with pleasure and vitality as well as drag us into almost unbearable pain.Perhaps the most startling section of Things I Didn’t Know comes in the very opening, when Hughes describes his near fatal car crash of several years ago. He shows not just how he survived and changed — but also how he refused to soften or weaken when facing mortality. He begins by dealing with what was almost the end of life, and then goes on from there to show us the value of life, in particular the value of exploring and celebrating one specific and extraordinary life.

    He covers the long avenues with their great buildings, he gets lost in the crowds of the grands magasins. Buttoned up in his black overcoat, he wanders, restless, through the city. But what is he looking for? Where is he going? The word flâneur derives from the French verb flâner, which means “to wander”, “to waste one’s time”. Being a flâneur means walking, free of all commitments, immersing oneself in the living spectacle of Paris. Flâneur teaches how to roam without an aim, to get lost in the city. It contains some stories about rovers, about people who have lost their way and who have thus discovered new and wonderful things on their route. It provides information on the personages, artists and the authors who have made the history of the aimless strolling in Paris. The reader has two possibilities: • A sequential reading, from the first to the last chapter. • A free reading that allows for the creation of a preferred route through the text. The rule of the game is simple: the chapters with odd numbers are fiction, while the chapters with even numbers are nonfiction. Flâneur is, ultimately, an exercise for the mind. It teaches how to immerse oneself in exteriority, and how to give less importance to the self and one’s own petty needs. Because in order to listen to the voice of the world, one must first of all silence the ego.

    Some system of authority is a requirement of all communal living, and it is only the man dwelling in isolation who is not forced to respond, through defiance or submission, to the commands of others. Obedience, as a determinant of behavior is of particular relevance to our time. It has been reliably established that from 1933 to 1945 millions of innocent people were systematically slaughtered on command. Gas chambers were built, death camps were guarded, daily quotas of corpses were produced with the same efficiency as the manufacture of appliances. These inhumane policies may have originated in the mind of a single person, but they could only have been carried out on a massive scale if a very large number of people obeyed orders.Obedience is the psychological mechanism that links individual action to political purpose. It is the dispositional cement that binds men to systems of authority. Facts of recent history and observation in daily life suggest that for many people obedience may be a deeply ingrained behavior tendency, indeed, a prepotent impulse overriding training in ethics, sympathy, and moral conduct. C. P. Snow (1961) points to its importance when he writes:When you think of the long and gloomy history of man, you will find more hideous crimes have been committed in the name of obedience than have ever been committed in the name of rebellion. If you doubt that, read William Sbirer's 'Rise and Fall of the Third Reich.' The German Officer Corps were brought up in the most rigorous code of obedience . . . in the name of obedience they were party to, andassisted in, the most wicked large scale actions in the history of the world. (p. 24)The Nazi extermination of European Jews is the most extremeinstance of abhorrent immoral acts carried out by thousands ofpeople in the name of obedience. Yet in lesser degree this type ofthing is constantly recurring: ordinary citizens are ordered todestroy other people, and they do so because they consider ittheir duty to obey orders. Thus, obedience to authority, longpraised as a virtue, takes on a new aspect when it serves amalevolent cause; far from appearing as a virtue, it is transformedinto a heinous sin. Or is it?The moral question of whether one should obey when commands conflict with conscience was argued by Plato, dramatized in "Antigone," and treated to philosophic analysis in every historical epoch Conservative philosophers argue that the very fabric of society is threatened by disobedience, and even when the act prescribed by an authority is an evil one, it is better to carry out the act than to wrench at the structure of authority. Hobbes stated further that an act so executed is in no sense the responsibility of the person who carries it out but only of the authority that orders it. But humanists argue for the primacy of individual conscience in such matters, insisting that the moral judgments of the individual must override authority when the two are in conflict.The legal and philosophic aspects of obedience are of enormous import, but an empirically grounded scientist eventually comes to the point where he wishes to move from abstract discourse to the careful observation of concrete instances. In order to take a close look at the act of obeying, I set up a simple experimentat Yale University. Eventually, the experiment was to involve more than a thousand participants and would be repeated at several universities, but at the beginning, the conception was simple. A person comes to a psychological laboratory and is told to carry out a series of acts that come increasingly into conflict with conscience. The main question is how far the participant will comply with the experimenter's instructions before refusing to carry out the actions required of him.But the reader needs to know a little more detail about the experiment. Two people come to a psychology laboratory to take part in a study of memory and learning. One of them is designated as a "teacher" and the other a "learner." The experimenter explains that the study is concerned with the effects of punishment on learning. The learner is conducted into a room, seated in a chair, his arms strapped to prevent excessive movement, and an electrode attached to his wrist. He is told that he is to learn a list of word pairs; whenever he makes an error, be will receive electric shocks of increasing intensity.The real focus of the experiment is the teacher. After watching the learner being strapped into place, he is taken into the main experimental room and seated before an impressive shock generator. Its main feature is a horizontal line of thirty switches, ranging from 15 volts to 450 volts, in 15-volt increments. There are also verbal designations which range from Slight SHOCK to Danger--Severe SHOCK. The teacher is told that he is to administer the learning test to the man in the other room. When the learner responds correctly, the teacher moves on to the next item; when the other man gives an incorrectanswer, the teacher is to give him an electric shock. He is to start at the lowest shock level ( 15 volts) and to increase the level each time the man makes an error, going through 30 volts, 45 volts, and so on.The "teacher" is a genuinely naive subject who has come to the laboratory to participate in an experiment. The learner, or victim, is an actor who actually receives no shock at all. The point of the experiment is to see how far a person will proceed in a concrete and measurable situation in which he is ordered to inflict increasing pain on a protesting victim.

    Turner demonstrates how the analysis of ritual behavior and symbolism may be used as a key to understanding social structure and processes. He extends Van Gennep's notion of the "liminal phase" of rites of passage to a more general level, and applies it to gain understanding of a wide range of social phenomena. Once thought to be the "vestigial" organs of social conservatism, rituals are now seen as arenas in which social change may emerge and be absorbed into social practice.As Roger Abrahams writes in his foreword to the revised edition: "Turner argued from specific field data. His special eloquence resided in his ability to lay open a sub-Saharan African system of belief and practice in terms that took the reader beyond the exotic features of the group among whom he carried out his fieldwork, translating his experience into the terms of contemporary Western perceptions. Reflecting Turner's range of intellectual interests, the book emerged as exceptional and eccentric in many ways: yet it achieved its place within the intellectual world because it so successfully synthesized continental theory with the practices of ethnographic reports."

    Living Inspired Akiva Tatz Ever wondered why there is no parking on Golders Green Road on Wednesday nights? Because Wednesday night is Coffee Lounge and Deluxe Desserts with..

    It is written by the leading figure in the school of symbolic interactionism, and presents what might be regarded as the most authoritative statement of its point of view, outlining its fundamental premises and sketching their implications for sociological study. Blumer states that symbolic interactionism rests on three premises: that human beings act toward things on the basis of the meanings of things have for them; that the meaning of such things derives from the social interaction one has with one's fellows; and that these meanings are handled in, and modified through, an interpretive process.