Hodges Supreme Court decision in 2015, sexual identity has dominated both public discourse and cultural trends--and yet, no historical phenomenon is its own cause. From Augustine to Marx, various views and perspectives have contributed to the modern understanding of self. In The Rise and Triumph of the Modern Self, Carl Trueman carefully analyzes the roots and development of the sexual revolution as a symptom, rather than the cause, of the human search for identity. This timely exploration of the history of thought behind the sexual revolution teaches readers about the past, brings clarity to the present, and gives guidance for the future as Christians navigate the culture's ever-changing search for identity.

    He examines the retreat to the exotic, the pursuit of intense physical or spiritual experiences, and the search for cultural self-sufficiency through the Arts and Crafts movement. Lears argues that their antimodern impulse, more pervasive than historians have supposed, was not "simple escapism," but reveals some enduring and recurring tensions in American culture.

    Before air travel overtook trains, nearly every coast-to-coast journey included a stop there, and this flow of people and commodities made it America's central clearinghouse, laboratory, and factory. Between the end of World War II and 1960, Mies van der Rohe's glass and steel architecture became the face of corporate America, Ray Kroc's McDonald's changed how we eat, Hugh Hefner unveiled Playboy, and the Chess brothers supercharged rock and roll with Chuck Berry. At the University of Chicago, the atom was split and Western civilization was packaged into the Great Books.Yet even as Chicago led the way in creating mass-market culture, its artists pushed back in their own distinct voices. In literature, it was the outlaw novels of Nelson Algren (then carrying on a passionate affair with Simone de Beauvoir), the poems of Gwendolyn Brooks, and Studs Terkel's oral histories. In music, it was the gospel of Mahalia Jackson, the urban blues of Muddy Waters and Howlin' Wolf, and the trippy avant-garde jazz of Sun Ra. In performance, it was the intimacy of Kukla, Fran and Ollie, the Chicago School of Television, and the improvisational Second City whose famous alumni are now everywhere in American entertainment.Despite this diversity, racial divisions informed virtually every aspect of life in Chicago. The chaos—both constructive and destructive—of this period was set into motion by the second migration north of African Americans during World War Two. As whites either fled to the suburbs or violently opposed integration, urban planners tried to design away “blight” with projects that marred a generation of American cities. The election of Mayor Richard J. Daley in 1955 launched a frenzy of new building that came at a terrible cost—monolithic housing projects for the black community and a new kind of self-satisfied provincialism that sped the end of Chicago's role as America's meeting place.In luminous prose, Chicago native Thomas Dyja re-creates the story of the city in its postwar prime and explains its profound impact on modern America.

    R., Mr. Big, The Fixer, The Big Bankroll, The Man Uptown, and The Brain -- Rothstein seemed more myth than man. He was gambling, and he was money. The inspiration for Meyer Wolfsheim in The Great Gatsby and Nathan Detroit in Guys and Dolls, he was rumored to be the mastermind of the Black Sox scandal, the fixing of the 1919 World Series. He was Mr. Broadway and had his own booth at Lindy's Restaurant in Manhattan, where he held court.Now, in King of the Jews, Nick Tosches, "one of the greatest living American writers" (Dallas Observer), examines Rothstein's extraordinary legacy by placing him at the center of nothing less than the history of the entire Western world.

    In the belief that Steinbeck already adequately explored the subject matter, Babb's lyrical novel about a farm family's relentless struggle to survive in both Depression-era Oklahoma and in the California migrant labor camps gathered dust for decades. Rescued from obscurity by the University of Oklahoma Press, the members of the poor but proud Dunne family and their circle of equally determined friends provide another legitimate glimpse into life on the dust-plagued prairies of the Southwest and in the fertile, but bitterly disappointing, orchards and vineyards of the so-called promised land. Babb, a native of Oklahoma's arid panhandle and a volunteer with the Farm Security Administration in Depression-era California, brings an insider's knowledge and immediacy to this authentically compelling narrative. A slightly less political, more female-oriented, companion piece to The Grapes of Wrath.

    This abridged version of her two-volume autobiography takes her from her birthplace in czarist Russia to the socialist enclaves of Manhattan’s Lower East Side. Against a dramatic backdrop of political argument, show trials, imprisonment, and tempestuous romances, Goldman chronicles the epoch that she helped shape: the reform movements of the Progressive Era, the early years of and later disillusionment with Lenin’s Bolshevik experiment, and more. Sounding a call still heard today, Living My Life is a riveting account of political ferment and ideological turbulence.First time in Penguin ClassicsCondensed to half the length of Goldman's original work, this edition is accessible to those interested in the activist and her extraordinary era

    After discovering LSD, they took to Timothy Leary’s mantra of “Turn on, tune in, and drop out” and resolved to make that vision a reality by becoming the biggest group of acid dealers and hashish smugglers in the nation, and literally providing the fuel for the psychedelic revolution in the process. Just days after California became the first state in the union to ban LSD, the Brotherhood formed a legally registered church in its headquarters at Mystic Arts World on Pacific Coast Highway in Laguna Beach, where they sold blankets and other countercultural paraphernalia retrieved through surfing safaris and road trips to exotic locales in Asia and South America. Before long, they also began to sell Afghan hashish, Hawaiian pot (the storied “Maui Wowie”), and eventually Colombian cocaine, much of which the Brotherhood smuggled to California in secret compartments inside surfboards and Volkswagen minibuses driven across the border. They also befriended Leary himself, enlisting him in the goal of buying a tropical island where they could install the former Harvard philosophy professor and acid prophet as the high priest of an experimental utopia. The Brotherhood’s most legendary contribution to the drug scene was homemade: Orange Sunshine, the group’s nickname for their trademark orange-colored acid tablet that happened to produce an especially powerful trip. Brotherhood foot soldiers passed out handfuls of the tablets to communes, at Grateful Dead concerts, and at love-ins up and down the coast of California and beyond. The Hell’s Angels, Charles Mason and his followers, and the unruly crowd at the infamous Altamont music festival all tripped out on this acid. Jimi Hendrix even appeared in a film starring Brotherhood members and performed a private show for the fugitive band of outlaws on the slope of a Hawaiian volcano. Journalist Nicholas Schou takes us deep inside the Brotherhood, combining exclusive interviews with both the group’s surviving members as well as the cops who chased them. A wide-sweeping narrative of sex, drugs, and rock ’n’ roll (and more drugs) that runs from Laguna Beach to Maui to Afghanistan, Orange Sunshine explores how America moved from the era of peace and free love into a darker time of hard drugs and paranoia.

    His theories, which the French press has termed "l'hypothèse girardienne," have sparked interdisciplinary, even international, controversy. In The Scapegoat, Girard applies his approach to "texts of persecution," documents that recount phenomena of collective violence from the standpoint of the persecutor--documents such as the medieval poet Guillaume de Machaut's Judgement of the King of Navarre, which blames the Jews for the Black Death and describes their mass murder.Girard compares persecution texts with myths, most notably with the myth of Oedipus, and finds strikingly similar themes and structures. Could myths regularly conceal texts of persecution? Girard's answers lies in a study of the Christian Passion, which represents the same central event, the same collective violence, found in all mythology, but which is read from the point of view of the innocent victim. The Passion text provides the model interpretation that has enabled Western culture to demystify its own violence--a demystification Girard now extends to mythology.Underlying Girard's daring textual hypothesis is a powerful theory of history and culture. Christ's rejection of all guilt breaks the mythic cycle of violence and the sacred. The scapegoat becomes the Lamb of God; "the foolish genesis of blood-stained idols and the false gods of superstition, politics, and ideologies" are revealed.

    Jay Stevens uses the "curious molecule" known as LSD as a kind of tracer bullet, illuminating one of postwar America's most improbable shadow-histories. His prodigiously researched narrative moves from Aldous Huxley's earnest attempts to "open the doors of perception" to Timothy Leary's surreal experiments at Millbrook; from the CIA's purchase of millions of doses to the thousands of flower children who turned on and burned out in Haight-Ashbury. Along the way, this brilliant, novelistic work of cultural history unites such figures as Allen Ginsberg, Cary Grant, G. Gordon Liddy, and Charles Manson. Storming Heaven irrefutably demonstrates LSD's pivotal role in the countercultural upheavals that shook America in the 1960s and changed the country forever.

    With peerless authority, Cannato explores how Lindsay Liberalism failed to save New York, and, in the opinion of many, left it worse off than it was in the mid-1960's.

    It was a fevered yearlong party fueled by the appetites of youth and by the shared sense of urgency to take action as artists in the months before America entered the war.In spite of the sheer intensity of life at 7 Middagh, the house was for its residents a creative crucible. Carson McCullers's two masterpieces, The Member of the Wedding and The Ballad of the Sad Cafe, were born, bibulously, in Brooklyn. Gypsy Rose Lee, workmanlike by day, party girl by night, wrote her book The G-String Murders in her Middagh Street bedroom. Auden -- who along with Britten was being excoriated at home in England for absenting himself from the war -- presided over the house like a peevish auntie, collecting rent money and dispensing romantic advice. And yet all the while he was composing some of the most important work of his career.Sherill Tippins's February House, enlivened by primary sources and an unforgettable story, masterfully recreates daily life at the most fertile and improbable live-in salon of the twentieth century.

    delicatessen, a group of Brooklyn natives gets together to discuss basketball, boxing, the weather back east, and the Jewish gangsters of yesteryear. Meyer Lansky. Bugsy Siegel. Louis Lepke, the self-effacing mastermind of Murder, Inc. Red Levine, the Orthodox hit man who refused to kill on the Sabbath. Abe "Kid Twist" Reles, who looked like a mama's boy but once buried a rival alive. These are just some of the vibrant, vicious characters Rich Cohen's father reminisced about and the author evokes so pungently in Tough Jews.Tracing a generation of Jewish gangsters from the candy stores of Brownsville to the clubhouses of the Lower East Side--and, occasionally, to suites at the Waldorf--Cohen creates a densely anecdotal and gruesomely funny history of muscle, moxie, and money. Filled with fixers and schlammers, the squeal of tires and the rattle of gunfire, his book shatters stereotypes as deftly as its subjects once shattered kneecaps.

    Hailed for her lifesaving efforts by President Ulysses S. Grant, Admiral Dewey, Susan B. Anthony, and other luminaries of the day, Lewis was the first person awarded a Congressional medal for her years of bravery and extraordinary heroism. Weaving thrilling nautical adventures with tales of other female lighthouse keepers, this compelling biography opens a fascinating and previously unexplored chapter in the history of American women.

    The Force of Things follows two families across the twentieth century—one starting in czarist Russia, the other starting in the American Midwest—and takes them across revolution, war, fascism, and racial persecution, until they collide at mid-century. Their immediate attraction and tumultuous marriage is part of a much larger story: the mass migration of Jews from fascist-dominated Europe in the 1930s and 1940s. It is a micro-story of that moment of cross-pollination that reshaped much of American culture and society. Theirs was an uneasy marriage between Europe and America, between Jew and WASP; their differences were a key to their bond yet a source of constant strife. Alexander Stille's The Force of Things is a powerful, beautifully written work with the intimacy of a memoir, the pace and readability of a novel, and the historical sweep and documentary precision of nonfiction writing at its best. It is a portrait of people who are buffeted about by large historical events, who try to escape their origins but find themselves in the grip of the force of things.

    The "treason of the intellectuals" is a phrase that evokes much but is inherently ambiguous. The book bearing this title is well known but little understood. This edition is introduced by Roger Kimball.From the time of the pre-Socratics, intellectuals were a breed apart. They were non-materialistic knowledge-seekers who believed in a universal humanism and represented a cornerstone of civilized society. According to Benda, this all began to change in the early twentieth century. In Europe in the 1920s, intellectuals began abandoning their attachment to traditional philosophical and scholarly ideals, and instead glorified particularisms and moral relativism.The "treason" of which Benda writes is the betrayal by the intellectuals of their unique vocation. He criticizes European intellectuals for allowing political commitment to insinuate itself into their understanding of the intellectual vocation, ushering the world into "the age of the intellectual organization of political hatreds." From the savage flowering of ethnic and religious hatreds in the Middle East and throughout Europe today to the mendacious demand for political correctness and multiculturalism on college campuses everywhere in the West, the treason of the intellectuals continues to play out its unedifying drama.