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For nearly twenty years Robert H. Phelps ran interference for, cheered on, and sometimes scolded star reporters and top editors at the New York Times. Starting his editing career at the desk of the Providence Journal-Bulletin, Phelps joined the New York Times as a copy editor, eventually serving as the Times news editor for the Washington bureau. Along the way he struggled with balancing his moral ideals and his personal ambition. In this compelling memoir, Phelps interweaves his personal and professional experiences with some of the most powerful stories of the era. With candor and keen observation, Phelps chronicles both the triumphant and the tragic events at the Times. He explains the missed lessons of the Pentagon Papers, why the Times played catchup with the Washington Post on the Watergate scandal but eventually surpassed it on covering that seminal story, and how the Times failed to report a key element of the riots at the 1968 Democratic convention. Phelps offers mixed appraisals of such luminaries as A. M. Rosenthal, James B. Reston, E. Clifton Daniel, and Max Frankel, and expresses great admiration for Seymour Hersh, Neil Sheehan, and Bill Beecher, three unlikely scoop artists. As Phelps settled in at the New York Times, journalism became the religion he had searched for since his adolescence. Over his tenure of nearly two decades, however, Phelps found that journalism’s stark emphasis on fact was insufficient to address many of life’s dilemmas and failed to provide the sustaining guidance he envied in his wife’s Catholic faith.
In this book, Nobel Prize-winning economist Edmund Phelps draws on a lifetime of thinking to make a sweeping new argument about what makes nations prosper--and why the sources of that prosperity are under threat today. Why did prosperity explode in some nations between the 1820s and 1960s, creating not just unprecedented material wealth but "flourishing"--meaningful work, self-expression, and personal growth for more people than ever before? Phelps makes the case that the wellspring of this flourishing was modern values such as the desire to create, explore, and meet challenges. These values fueled the grassroots dynamism that was necessary for widespread, indigenous innovation. Most innovation wasn't driven by a few isolated visionaries like Henry Ford and Steve Jobs; rather, it was driven by millions of people empowered to think of, develop, and market innumerable new products and processes, and improvements to existing ones. Mass flourishing--a combination of material well-being and the "good life" in a broader sense--was created by this mass innovation. Yet indigenous innovation and flourishing weakened decades ago. In America, evidence indicates that innovation and job satisfaction have decreased since the late 1960s, while postwar Europe has never recaptured its former dynamism. The reason, Phelps argues, is that the modern values underlying the modern economy are under threat by a resurgence of traditional, corporatist values that put the community and state over the individual. The ultimate fate of modern values is now the most pressing question for the West: will Western nations recommit themselves to modernity, grassroots dynamism, indigenous innovation, and widespread personal fulfillment, or will we go on with a narrowed innovation that limits flourishing to a few? A book of immense practical and intellectual importance, Mass Flourishing is essential reading for anyone who cares about the sources of prosperity and the future of the West.
The congregants thanked God that they weren't like all those hopeless people outside the church, bound for hell. So the Westboro Baptist Church's Sunday service began, and Rebecca Barrett-Fox, a curious observer, wondered why anyone would seek spiritual sustenance through other people's damnation. It is a question that piques many a witness to Westboro's more visible activity—the "GOD HATES FAGS" picketing of funerals. In God Hates, sociologist Barrett-Fox takes us behind the scenes of Topeka's Westboro Baptist Church. The first full ethnography of this infamous presence on America's Religious Right, her book situates the church's story in the context of American religious history—and reveals as much about the uneasy state of Christian practice in our day as it does about the workings of the Westboro Church and Fred Phelps, its founder. God Hates traces WBC's theological beliefs to a brand of hyper-Calvinist thought reaching back to the Puritans—an extreme Calvinism, emphasizing predestination, that has proven as off-putting as Westboro's actions, even for other Baptists. And yet, in examining Westboro's role in conservative politics and its contentious relationship with other fundamentalist activist groups, Barrett-Fox reveals how the church's message of national doom in fact reflects beliefs at the core of much of the Religious Right's rhetoric. Westboro's aggressively offensive public activities actually serve to soften the anti-gay theology of more mainstream conservative religious activism. With an eye to the church's protest at military funerals, she also considers why the public has responded so differently to these than to Westboro's anti-LGBT picketing. With its history of Westboro Baptist Church and its founder, and its profiles of defectors, this book offers a complex, close-up view of a phenomenon on the fringes of American Christianity—and a broader, disturbing view of the mainstream theology it at once masks and reflects.
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