But incentives per se are not really the culprit. Bowles shows that crowding out occurs when the message conveyed by fines and rewards is that self-interest is expected, that the employer thinks the workforce is lazy, or that the citizen cannot otherwise be trusted to contribute to the public good. Using historical and recent case studies as well as behavioral experiments, Bowles shows how well-designed incentives can crowd in the civic motives on which good governance depends.

    A Yale philosopher identifies the ten pillars of fascist politics, and charts their horrifying rise and deep history.As the child of refugees of World War II Europe and a renowned philosopher and scholar of propaganda, Jason Stanley has a deep understanding of how democratic societies can be vulnerable to fascism: Nations don't have to be fascist to suffer from fascist politics. In fact, fascism's roots have been present in the United States for more than a century. Alarmed by the pervasive rise of fascist tactics both at home and around the globe, Stanley focuses here on the structures that unite them, laying out and analyzing the ten pillars of fascist politics--the language and beliefs that separate people into an "us" and a "them." He knits together reflections on history, philosophy, sociology, and critical race theory with stories from contemporary Hungary, Poland, India, Myanmar, and the United States, among other nations. He makes clear the immense danger of underestimating the cumulative power of these tactics, which include exploiting a mythic version of a nation's past; propaganda that twists the language of democratic ideals against themselves; anti-intellectualism directed against universities and experts; law and order politics predicated on the assumption that members of minority groups are criminals; and fierce attacks on labor groups and welfare. These mechanisms all build on one another, creating and reinforcing divisions and shaping a society vulnerable to the appeals of authoritarian leadership.By uncovering disturbing patterns that are as prevalent today as ever, Stanley reveals that the stuff of politics—charged by rhetoric and myth—can quickly become policy and reality. Only by recognizing fascists politics, he argues, may we resist its most harmful effects and return to democratic ideals.

    The term “recognition” shapes debates over Indigenous cultural distinctiveness, Indigenous rights to land and self-government, and Indigenous peoples’ right to benefit from the development of their lands and resources.In a work of critically engaged political theory, Glen Sean Coulthard challenges recognition as a method of organizing difference and identity in liberal politics, questioning the assumption that contemporary difference and past histories of destructive colonialism between the state and Indigenous peoples can be reconciled through a process of acknowledgment. Beyond this, Coulthard examines an alternative politics—one that seeks to revalue, reconstruct, and redeploy Indigenous cultural practices based on self-recognition rather than on seeking appreciation from the very agents of colonialism.Coulthard demonstrates how a “place-based” modification of Karl Marx’s theory of “primitive accumulation” throws light on Indigenous–state relations in settler-colonial contexts and how Frantz Fanon’s critique of colonial recognition shows that this relationship reproduces itself over time. This framework strengthens his exploration of the ways that the politics of recognition has come to serve the interests of settler-colonial power.In addressing the core tenets of Indigenous resistance movements, like Red Power and Idle No More, Coulthard offers fresh insights into the politics of active decolonization.

    There are times, G. A. Cohen notes, when we all behave like socialists. On a camping trip, for example, campers wouldn't dream of charging each other to use a soccer ball or for fish that they happened to catch. Campers do not give merely to get, but relate to each other in a spirit of equality and community. Would such socialist norms be desirable across society as a whole? Why not? Whole societies may differ from camping trips, but it is still attractive when people treat each other with the equal regard that such trips exhibit. But, however desirable it may be, many claim that socialism is impossible. Cohen writes that the biggest obstacle to socialism isn't, as often argued, intractable human selfishness--it's rather the lack of obvious means to harness the human generosity that is there. Lacking those means, we rely on the market. But there are many ways of confining the sway of the market: there are desirable changes that can move us toward a socialist society in which, to quote Albert Einstein, humanity has "overcome and advanced beyond the predatory stage of human development."

    They start from a single assertion: Leaders do whatever keeps them in power. They don’t care about the “national interest”—or even their subjects—unless they have to. This clever and accessible book shows that the difference between tyrants and democrats is just a convenient fiction. Governments do not differ in kind but only in the number of essential supporters, or backs that need scratching. The size of this group determines almost everything about politics: what leaders can get away with, and the quality of life or misery under them. The picture the authors paint is not pretty. But it just may be the truth, which is a good starting point for anyone seeking to improve human governance.

    Professor Gellner asserts here that a society's affluence and economic growth depend on innovation, occupational mobility, the effectiveness of the mass media, universal literacy, and an all-embracing educational system based on a shared, standard idiom. These factors, taken together, govern the relationship between culture and the state. Political units that do not conform to the principle, one state, one culture feel the strain in the form of nationalistic activity.

    Tender, generous and often religiously devout, they speak with eloquence and honesty about the poverty and racial isolation that have wounded but not hardened them. The book does not romanticize or soften the effects of violence and sickness. One fourth of the child-bearing women in the neighborhoods where these children live test positive for HIV. Pediatric AIDs, life-consuming fires and gang rivalries take a high toll. Several children die during the year in which this narrative takes place.A gently written work, Amazing Grace asks questions that are at once political and theological. What is the value of a child's life? What exactly do we plan to do with those whom we appear to have defined as economically and humanly superfluous? How cold -- how cruel, how tough -- do we dare be?

    Written at the birth of post-war consumerism, the Critique was a philosophical inspiration for the 1968 student revolution in France and is considered to be the founding text of all that we know as cultural studies, as well as a major influence on the fields of contemporary philosophy, geography, sociology, architecture, political theory and urbanism. A work of enormous range and subtlety, Lefebvre takes as his starting-point and guide the "trivial" details of quotidian experience: an experience colonized by the commodity, shadowed by inauthenticity, yet one which remains the only source of resistance and change.This is an enduringly radical text, untimely today only in its intransigence and optimism.

    This groundbreaking book reveals how today's global businesses can be both environmentally responsible and highly profitable.

    Federal Election Commission trust in our government has reached an all-time low. More than ever before, Americans believe that money buys results in Congress, and that business interests wield control over our legislature.With heartfelt urgency and a keen desire for righting wrongs, Harvard law professor Lawrence Lessig takes a clear-eyed look at how we arrived at this crisis: how fundamentally good people, with good intentions, have allowed our democracy to be co-opted by outside interests, and how this exploitation has become entrenched in the system. Rejecting simple labels and reductive logic-and instead using examples that resonate as powerfully on the Right as on the Left-Lessig seeks out the root causes of our situation. He plumbs the issues of campaign financing and corporate lobbying, revealing the human faces and follies that have allowed corruption to take such a foothold in our system. He puts the issues in terms that nonwonks can understand, using real-world analogies and real human stories. And ultimately he calls for widespread mobilization and a new Constitutional Convention, presenting achievable solutions for regaining control of our corrupted-but redeemable-representational system. In this way, Lessig plots a roadmap for returning our republic to its intended greatness. While America may be divided, Lessig vividly champions the idea that we can succeed if we accept that corruption is our common enemy and that we must find a way to fight against it. In REPUBLIC, LOST, he not only makes this need palpable and clear-he gives us the practical and intellectual tools to do something about it.

    Writing in Harper's, Irving Howe described it as an exhilarating performance--this, one tells oneself, is what the life of the mind can be. Berlin's editor Henry Hardy has revised the text, incorporating a fifth essay that Berlin himself had wanted to include. He has also added further pieces that bear on the same topic, so that Berlin's principal statements on liberty are at last available together in one volume. Finally, in an extended preface and in appendices drawn from Berlin's unpublished writings, he exhibits some of the biographical sources of Berlin's lifelong preoccupation with liberalism. These additions help us to grasp the nature of Berlin's inner citadel, as he called it--the core of personal conviction from which some of his most influential writing sprung.

    But his penetrating work of political philosophy - now fully revised and with a new introduction for this edition - opened up questions about the nature of statecraft and society that influenced governments across the world.

    It all started back home in Virginia, with the blue sweater, a gift that quickly became her prized possession—until the day she outgrew it and gave it away to Goodwill. Eleven years later in Africa, she spotted a young boy wearing that very sweater, with her name still on the tag inside. That the sweater had made its trek all the way to Rwanda was ample evidence, she thought, of how we are all connected, how our actions—and inaction—touch people every day across the globe, people we may never know or meet.From her first stumbling efforts as a young idealist venturing forth in Africa to the creation of the trailblazing organization she runs today, Novogratz tells gripping stories with unforgettable characters—women dancing in a Nairobi slum, unwed mothers starting a bakery, courageous survivors of the Rwandan genocide, entrepreneurs building services for the poor against impossible odds. She shows, in ways both hilarious and heartbreaking, how traditional charity often fails, but how a new form of philanthropic investing called "patient capital" can help make people self-sufficient and can change millions of lives. More than just an autobiography or a how-to guide to addressing poverty, The Blue Sweater is a call to action that challenges us to grant dignity to the poor and to rethink our engagement with the world.

    Mehrsa Baradaran examines how a significant portion of the population, deserted by banks, is forced to wander through a Wild West of payday lenders and check-cashing services to cover emergency expenses and pay for necessities all thanks to deregulation that began in the 1970s and continues decades later.In an age of corporate megabanks with trillions of dollars in assets, it is easy to forget that America s banking system was originally created as a public service. Banks have always relied on credit from the federal government, provided on favorable terms so that they could issue low-interest loans. But as banks grew in size and political influence, they shed their social contract with the American people, demanding to be treated as a private industry free from any public-serving responsibility. They abandoned less profitable, low-income customers in favor of wealthier clients and high-yield investments. Fringe lenders stepped in to fill the void. This two-tier banking system has become even more unequal since the 2008 financial crisis.Baradaran proposes a solution: reenlisting the U.S. Post Office in its historic function of providing bank services. The post office played an important but largely forgotten role in the creation of American democracy, and it could be deployed again to level the field of financial opportunity."

    In Earth Democracy, Shiva updates the struggles she helped bring to international attention—against genetic food engineering, culture theft, and natural resource privatization-—uncovering their links to the rising tide of fundamentalism, violence against women, and planetary death. Starting in the 16th century with the initial enclosure of the British commons, Shiva reveals how the commons continue to shrink as more and more natural resources are patented and privatized.  As our ecological sustainability and cultural diversity erode, so too is human life rendered disposable. Through the forces of neoliberal globalization, economic and social exclusion ignite violence across lines of difference, threatening the lives of millions. Yet these brutal extinctions are not the only trend shaping human history. Struggles on the streets of Seattle and Cancun and in homes and farms across the world have yielded a set of principles based on inclusion, nonviolence, reclaiming the commons, and freely sharing the earth’s resources. These ideals, which Shiva calls Earth Democracy, serves as an urgent call to peace and as the basis for a just and sustainable future.