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With the 2003 invasion and subsequent occupation of Iraq, the most controversial question in world politics fast became whether the United States stands within the order of international law or outside it. Does America still play by the rules it helped create? American Exceptionalism and Human Rights addresses this question as it applies to U.S. behavior in relation to international human rights. With essays by eleven leading experts in such fields as international relations and international law, it seeks to show and explain how America's approach to human rights differs from that of most other Western nations. In his introduction, Michael Ignatieff identifies three main types of exceptionalism: exemptionalism (supporting treaties as long as Americans are exempt from them); double standards (criticizing "others for not heeding the findings of international human rights bodies, but ignoring what these bodies say of the United States); and legal isolationism (the tendency of American judges to ignore other jurisdictions). The contributors use Ignatieff's essay as a jumping-off point to discuss specific types of exceptionalism--America's approach to capital punishment and to free speech, for example--or to explore the social, cultural, and institutional roots of exceptionalism. These essays--most of which appear in print here for the first time, and all of which have been revised or updated since being presented in a year-long lecture series on American exceptionalism at Harvard University's John F. Kennedy School of Government--are by Stanley Hoffmann, Paul Kahn, Harold Koh, Frank Michelman, Andrew Moravcsik, John Ruggie, Frederick Schauer, Anne-Marie Slaughter, Carol Steiker, and Cass Sunstein.
What, then, was the supposed role of poverty, the fear of poverty, and other negative work incentives in the era of early industrial capitalism and escalating sectional conflict over slavery? American Exceptionalism, American Anxiety examines a wide spectrum of antebellum American thought on these and related issues, including slavery and cheap immigrant and female sweated labor."--BOOK JACKET.
A lucid and rewarding synthesis of cultural and western history. -- Richard W. Etulain, author of Writing Western History. Wrobel makes a fine contribution to the study of myth by analyzing the anxiety, or angst, Americans felt about the frontier in the half-century after 1890. This is an excellent book on a big subject, executed with much skill. -- Western Historical Quarterly. Direct, admirably brief, and crisply written. -- Journal of American History.
Why socialism has failed to play a significant role in the United States - the most developed capitalist industrial society and hence, ostensibly, fertile ground for socialism - has been a critical question of American history and political development. This study surveys the various explanations for this phenomenon of American political exceptionalism.
We live in a profoundly spiritual age, but not in any good way. Huge swaths of American culture are driven by manic spiritual anxiety and relentless supernatural worry. Radicals and traditionalists, liberals and conservatives, together with politicians, artists, environmentalists, followers of food fads, and the chattering classes of television commentators: America is filled with people frantically seeking confirmation of their own essential goodness. We are a nation desperate to stand of the side of morality--to know that we are righteous and dwell in the light. In An Anxious Age, Joseph Bottum offers an account of modern America, presented as a morality tale formed by a collision of spiritual disturbances. And the cause, he claims, is the most significant and least noticed historical fact of the last fifty years: the collapse of the mainline Protestant churches that were the source of social consensus and cultural unity. Our dangerous spiritual anxieties, broken loose from the churches that once contained them, now madden everything in American life. Updating The Protestant Ethic and the Sprit of Capitalism, Max Weber's sociological classic, An Anxious Age undertakes two case studies of contemporary social classes adrift in a nation without the religious understandings that gave them meaning. Looking at the college-educated elite he calls "the Poster Children," Bottum sees the post-Protestant heirs of the old mainline Protestant domination of culture: dutiful descendants who claim the high social position of their Christian ancestors even while they reject their ancestors' Christianity. Turning to the Swallows of Capistrano, the Catholics formed by the pontificate of John Paul II, Bottum evaluates the early victories--and later defeats--of the attempt to substitute Catholicism for the dying mainline voice in public life. Sweeping across American intellectual and cultural history, An Anxious Age traces the course of national religion and warns about the strange angels and even stranger demons with which we now wrestle. Insightful and contrarian, wise and unexpected, An Anxious Age ranks among the great modern accounts of American culture.
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Is America unique? One of our major political analysts explores the deeply held but often unarticulated beliefs that shape the American creed. "(A) magisterial attempt to distill a lifetime of learning about America into a persuasive brief . . . (by) the dean of American political sociologists".--Carlin Romano, "Boston Globe".
Bridging the Atlantic discusses comparative developments in modern European and American history. The case studies on British, German, and U.S. History since the eighteenth century assembled here seek to establish an integrated vision of Atlantic history. The contributions by European and American historians challenge the concept of American exceptionalism and present a vivid example of the ongoing debate between American and European historians on the structure and nature of European-American relations.
This thoughtful examination of a century of travel writing about the American West overturns a variety of popular and academic stereotypes. Looking at both European and American travelers’ accounts of the West, from de Tocqueville’s Democracy in America to William Least Heat-Moon’s Blue Highways, David Wrobel offers a counter narrative to the nation’s romantic entanglement with its western past and suggests the importance of some long-overlooked authors, lively and perceptive witnesses to our history who deserve new attention. Prior to the professionalization of academic disciplines, the reading public gained much of its knowledge about the world from travel writing. Travel writers found a wide and respectful audience for their reports on history, geography, and the natural world, in addition to reporting on aboriginal cultures before the advent of anthropology as a discipline. Although in recent decades western historians have paid little attention to travel writing, Wrobel demonstrates that this genre in fact offers an important and rich understanding of the American West—one that extends and complicates a simple reading of the West that promotes the notions of Manifest Destiny or American exceptionalism. Wrobel finds counterpoints to the mythic West of the nineteenth century in such varied accounts as George Catlin’s Adventures of the Ojibbeway and Ioway Indians in England, France, and Belgium (1852), Richard Francis Burton’s The City of the Saints (1861), and Mark Twain’s Following the Equator (1897), reminders of the messy and contradictory world that people navigated in the past much as they do in the present. His book is a testament to the instructive ways in which the best travel writers have represented the West.
The first comprehensive history of American Jewish philanthropy and its influence on democracy and capitalism For years, American Jewish philanthropy has been celebrated as the proudest product of Jewish endeavors in the United States, its virtues extending from the local to the global, the Jewish to the non-Jewish, and modest donations to vast endowments. Yet, as Lila Corwin Berman illuminates in The American Jewish Philanthropic Complex, the history of American Jewish philanthropy reveals the far more complicated reality of changing and uneasy relationships among philanthropy, democracy, and capitalism. With a fresh eye and lucid prose, and relying on previously untapped sources, Berman shows that from its nineteenth-century roots to its apex in the late twentieth century, the American Jewish philanthropic complex tied Jewish institutions to the American state. The government’s regulatory efforts—most importantly, tax policies—situated philanthropy at the core of its experiments to maintain the public good without trammeling on the private freedoms of individuals. Jewish philanthropic institutions and leaders gained financial strength, political influence, and state protections within this framework. However, over time, the vast inequalities in resource distribution that marked American state policy became inseparable from philanthropic practice. By the turn of the millennium, Jewish philanthropic institutions reflected the state’s growing investment in capitalism against democratic interests. But well before that, Jewish philanthropy had already entered into a tight relationship with the governing forces of American life, reinforcing and even transforming the nation’s laws and policies. The American Jewish Philanthropic Complex uncovers how capitalism and private interests came to command authority over the public good, in Jewish life and beyond.