Now he declares it's time to admit that the capitalist engine is broken--that in its current form it inevitably leads to rampant inequality, massive unemployment, and environmental destruction. We need a new economic system that unleashes altruism as a creative force just as powerful as self-interest. Is this a pipe dream? Not at all. In the last decade, thousands of people and organizations have already embraced Yunus's vision of a new form of capitalism, launching innovative social businesses designed to serve human needs rather than accumulate wealth. They are bringing solar energy to millions of homes in Bangladesh; turning thousands of unemployed young people into entrepreneurs through equity investments; financing female-owned businesses in cities across the United States; bringing mobility, shelter, and other services to the rural poor in France; and creating a global support network to help young entrepreneurs launch their start-ups. In A World of Three Zeros, Yunus describes the new civilization emerging from the economic experiments his work has helped to inspire. He explains how global companies like McCain, Renault, Essilor, and Danone got involved with this new economic model through their own social action groups, describes the ingenious new financial tools now funding social businesses, and sketches the legal and regulatory changes needed to jumpstart the next wave of socially driven innovations. And he invites young people, business and political leaders, and ordinary citizens to join the movement and help create the better world we all dream of.

    But the environmental emergency is also a crisis for our philosophical habits of thought, confronting us with a problem that seems to defy not only our control but also our understanding. Global warming is perhaps the most dramatic example of what Timothy Morton calls “hyperobjects”—entities of such vast temporal and spatial dimensions that they defeat traditional ideas about what a thing is in the first place. In this book, Morton explains what hyperobjects are and their impact on how we think, how we coexist with one another and with nonhumans, and how we experience our politics, ethics, and art.Moving fluidly between philosophy, science, literature, visual and conceptual art, and popular culture, the book argues that hyperobjects show that the end of the world has already occurred in the sense that concepts such as world, nature, and even environment are no longer a meaningful horizon against which human events take place. Instead of inhabiting a world, we find ourselves inside a number of hyperobjects, such as climate, nuclear weapons, evolution, or relativity. Such objects put unbearable strains on our normal ways of reasoning.Insisting that we have to reinvent how we think to even begin to comprehend the world we now live in, Hyperobjects takes the first steps, outlining a genuinely postmodern ecological approach to thought and action.

    She sizes up the continuing assaults on America's public lands and the erosion of our commitment to the open space of democracy. She asks: "How do we find the strength to not look away from all that is breaking our hearts?"We know the elements of erosion: wind, water, and time. They have shaped the spectacular physical landscape of our nation. Here, Williams bravely and brilliantly explores the many forms of erosion we face: of democracy, science, compassion, and trust. She examines the dire cultural and environmental implications of the gutting of Bear Ears National Monument—sacred lands to Native Peoples of the American Southwest; of the undermining of the Endangered Species Act; of the relentless press by the fossil fuel industry that has led to a panorama in which "oil rigs light up the horizon." And she testifies that the climate crisis is not an abstraction, offering as evidence the drought outside her door and, at times, within herself.These essays are Williams's call to action, blazing a way forward through difficult and dispiriting times. We will find new territory—emotional, geographical, communal. The erosion of desert lands exposes the truth of chnage. What has been weathered, worn, and whittled away is as powerful as what remains. Our undoing is also our becoming.Erosion is a book for this moment, political and spiritual at once, written by one of our greatest naturalists, essayists, and defenders of the environment. She reminds us that beauty is its own form of resistance, and that water can crack stone.Preface: The turquoise triangle --Map of Bears Ears and Grand Staircase-Escalante National Monuments --The cutting edge of time: erosion of home --What love looks like: erosion of safety --This moment: erosion of democracy --Boom: erosion of belief --Coda: The liturgy of home

    The Structure of Scientific Revolutions is that kind of book. When it was first published in 1962, it was a landmark event in the history and philosophy of science. Fifty years later, it still has many lessons to teach. With The Structure of Scientific Revolutions, Kuhn challenged long-standing linear notions of scientific progress, arguing that transformative ideas don’t arise from the day-to-day, gradual process of experimentation and data accumulation but that the revolutions in science, those breakthrough moments that disrupt accepted thinking and offer unanticipated ideas, occur outside of “normal science,” as he called it. Though Kuhn was writing when physics ruled the sciences, his ideas on how scientific revolutions bring order to the anomalies that amass over time in research experiments are still instructive in our biotech age. This new edition of Kuhn’s essential work in the history of science includes an insightful introduction by Ian Hacking, which clarifies terms popularized by Kuhn, including paradigm and incommensurability, and applies Kuhn’s ideas to the science of today. Usefully keyed to the separate sections of the book, Hacking’s introduction provides important background information as well as a contemporary context.  Newly designed, with an expanded index, this edition will be eagerly welcomed by the next generation of readers seeking to understand the history of our perspectives on science.

    In this classic collection of meditations on the wonders of this region, Austin generously shares “such news of the land, of its trails and what is astir in them, as one lover of it can give to another.” Her vivid writings capture the landscape—from burnt hills to sun-baked mesas—as well as the rich variety of plant and animal life, and the few human beings who inhabit the land, including cattlemen, miners, and Paiute Indians. This Modern Library Paperback Classic is set from the original 1903 edition.

    It is a true existential crisis. Those alive today will decide the fate of humanity. Meanwhile, the leaders of the most powerful state in human history are dedicating themselves with passion to destroying the prospects for organized human life. At the same time, there is a solution at hand, which is the Green New Deal. Putting meat on the bones of the Green New Deal starts with a single simple idea: we have to absolutely stop burning fossil fuels to produce energy within the next 30 years at most; and we have to do this in a way that also supports rising living standards and expanding opportunities for working people and the poor throughout the world. This version of a Green New Deal program is, in fact, entirely realistic in terms of its purely economic and technical features. The real question is whether it is politically feasible. Chomsky and Pollin examine how we can build the political force to make a global Green New Deal a reality.

    In Denialism, New Yorker staff writer Michael Specter reveals that Americans have come to mistrust institutions and especially the institution of science more today than ever before. For centuries, the general view had been that science is neither good nor bad—that it merely supplies information and that new information is always beneficial. Now, science is viewed as a political constituency that isn’t always in our best interest. We live in a world where the leaders of African nations prefer to let their citizens starve to death rather than import genetically modified grains. Childhood vaccines have proven to be the most effective public health measure in history, yet people march on Washington to protest their use. In the United States a growing series of studies show that dietary supplements and “natural” cures have almost no value, and often cause harm. We still spend billions of dollars on them. In hundreds of the best universities in the world, laboratories are anonymous, unmarked, and surrounded by platoons of security guards—such is the opposition to any research that includes experiments with animals. And pharmaceutical companies that just forty years ago were perhaps the most visible symbol of our remarkable advance against disease have increasingly been seen as callous corporations propelled solely by avarice and greed. As Michael Specter sees it, this amounts to a war against progress. The issues may be complex but the choices are not: Are we going to continue to embrace new technologies, along with acknowledging their limitations and threats, or are we ready to slink back into an era of magical thinking? In Denialism, Specter makes an argument for a new Enlightenment, the revival of an approach to the physical world that was stunningly effective for hundreds of years: What can be understood and reliably repeated by experiment is what nature regarded as true. Now, at the time of mankind’s greatest scientific advances—and our greatest need for them—that deal must be renewed.

    Examining navigation and shipbuilding; cultural analogies between Native Americans and Africans; the transportation of plants, animals, and textiles between the continents; and the diaries, journals, and oral accounts of the explorers themselves, Ivan Van Sertima builds a pyramid of evidence to support his claim of an African presence in the New World centuries before Columbus. Combining impressive scholarship with a novelist’s gift for storytelling, Van Sertima re-creates some of the most powerful scenes of human history: the launching of the great ships of Mali in 1310 (two hundred master boats and two hundred supply boats), the sea expedition of the Mandingo king in 1311, and many others. In They Came Before Columbus, we see clearly the unmistakable face and handprint of black Africans in pre-Columbian America, and their overwhelming impact on the civilizations they encountered.

    Its members included Oliver Wendell Holmes, Jr, founder of modern jurisprudence; William James, the father of modern American psychology; and Charles Sanders Peirce, logician, scientist and the founder of semiotics. The club was probably in existence for about nine months. No records were kept. The one thing we know that came out of it was an idea - an idea about ideas. This book is the story of that idea. Holmes, James and Peirce all believed that ideas are not things out there waiting to be discovered but are tools people invent - like knives and forks and microchips - to make their way in the world. They thought that ideas are produced not by individuals, but by groups of individuals - that ideas are social. They do not develop according to some inner logic of their own but are entirely dependent - like germs - on their human carriers and environment. They also thought that the survival of any idea depends not on its immutability but on its adaptability.

    Here is a blend of history, anthropology and politics.

    It quite literally underlies and underpins everything. Employing the keen intellect, insatiable curiosity, and narrative verve that are the foundations of his previous bestselling works, Simon Winchester examines what we human beings are doing—and have done—with the billions of acres that together make up the solid surface of our planet.Land: How the Hunger for Ownership Shaped the Modern World examines in depth how we acquire land, how we steward it, how and why we fight over it, and finally, how we can, and on occasion do, come to share it. Ultimately, Winchester confronts the essential question: who actually owns the world’s land—and why does it matter?

    It is the root of our existence, supporting our feet, our farms, our cities. This fascinating yet disquieting book finds, however, that we are running out of dirt, and it's no laughing matter. An engaging natural and cultural history of soil that sweeps from ancient civilizations to modern times, Dirt: The Erosion of Civilizations explores the compelling idea that we are—and have long been—using up Earth's soil. Once bare of protective vegetation and exposed to wind and rain, cultivated soils erode bit by bit, slowly enough to be ignored in a single lifetime but fast enough over centuries to limit the lifespan of civilizations. A rich mix of history, archaeology and geology, Dirt traces the role of soil use and abuse in the history of Mesopotamia, Ancient Greece, the Roman Empire, China, European colonialism, Central America, and the American push westward. We see how soil has shaped us and we have shaped soil—as society after society has risen, prospered, and plowed through a natural endowment of fertile dirt. David R. Montgomery sees in the recent rise of organic and no-till farming the hope for a new agricultural revolution that might help us avoid the fate of previous civilizations.

    Climate changes are cyclical and are driven by the Earth's position in the galaxy, the sun, wobbles in the Earth's orbit, ocean currents, and plate tectonics. In previous times, atmospheric carbon dioxide was far higher than at present but did not drive climate change. No runaway greenhouse effect or acid oceans occurred during times of excessively high carbon dioxide. During past glaciations, carbon dioxide was higher than it is today. The non-scientific popular political view is that humans change climate. Do we have reason for concern about possible human-induced climate change? This book's 504 pages and over 2,300 references to peer-reviewed scientific literature and other authoritative sources engagingly synthesize what we know about the sun, earth, ice, water, and air. Importantly, in a parallel to his 1994 book challenging "creation science," Telling Lies for God, Ian Plimer describes Al Gore's book and movie An Inconvenient Truth as long on scientific "misrepresentations." "Trying to deal with these misrepresentations is somewhat like trying to argue with creationists," he writes, "who misquote, concoct evidence, quote out of context, ignore contrary evidence, and create evidence ex nihilo."

    Calling someone a fascist is the fastest way to shut them up, defining their views as beyond the political pale. But who are the real fascists in our midst? Liberal Fascism offers a startling new perspective on the theories and practices that define fascist politics. Replacing conveniently manufactured myths with surprising and enlightening research, Jonah Goldberg reminds us that the original fascists were really on the left, and that liberals from Woodrow Wilson to FDR to Hillary Clinton have advocated policies and principles remarkably similar to those of Hitler's National Socialism and Mussolini's Fascism. Contrary to what most people think, the Nazis were ardent socialists (hence the term -National socialism-). They believed in free health care and guaranteed jobs. They confiscated inherited wealth and spent vast sums on public education. They purged the church from public policy, promoted a new form of pagan spirituality, and inserted the authority of the state into every nook and cranny of daily life. The Nazis declared war on smoking, supported abortion, euthanasia, and gun control. They loathed the free market, provided generous pensions for the elderly, and maintained a strict racial quota system in their universities--where campus speech codes were all the rage. The Nazis led the world in organic farming and alternative medicine. Hitler was a strict vegetarian, and Himmler was an animal rights activist. Do these striking parallels mean that today's liberals are genocidal maniacs, intent on conquering the world and imposing a new racial order? Not at all. Yet it is hard to deny that modern progressivism and classical fascism shared the same intellectual roots. We often forget, for example, that Mussolini and Hitler had many admirers in the United States. W.E.B. Du Bois was inspired by Hitler's Germany, and Irving Berlin praised Mussolini in song. Many fascist tenets were espoused by American progressives like John Dewey and Woodrow Wilson, and FDR incorporated fascist policies in the New Deal. Fascism was an international movement that appeared in different forms in different countries, depending on the vagaries of national culture and temperament. In Germany, fascism appeared as genocidal racist nationalism. In America, it took a -friendlier, - more liberal form. The modern heirs of this -friendly fascist- tradition include the New York Times, the Democratic Party, the Ivy League professoriate, and the liberals of Hollywood. The quintessential Liberal Fascist isn't an SS storm trooper; it is a female grade school teacher with an education degree from Brown or Swarthmore. These assertions may sound strange to modern ears, but that is because we have forgotten what fascism is. In this angry, funny, smart, contentious book, Jonah Goldberg turns our preconceptions inside out and shows us the true meaning of Liberal Fascism.

    Metaphor, the authors explain, is a fundamental mechanism of mind, one that allows us to use what we know about our physical and social experience to provide understanding of countless other subjects. Because such metaphors structure our most basic understandings of our experience, they are "metaphors we live by", metaphors that can shape our perceptions and actions without our ever noticing them.In this updated edition of Lakoff and Johnson's influential book, the authors supply an afterword surveying how their theory of metaphor has developed within the cognitive sciences to become central to the contemporary understanding of how we think and how we express our thoughts in language.