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A noted urban historian traces the story of the suburb from its origins in nineteenth-century London to its twentieth-century demise in decentralized cities like Los Angeles.
This fascinating account of Los Angeles’ buried past tells the story of Job Harriman, a former minister turned union organizer and attorney, who in 1911 was narrowly defeated as mayor of Los Angeles running on the Socialist ticket. Behind his defeat lay an unthinkably brutal, stop-at-nothing campaign headed by Los Angeles’ de facto political boss, General Harrison Gray Otis, publisher of the Los Angeles Times. Harriman’s progressive mayoral campaign represented an epic battle for the future of Los Angeles against the bitterly reactionary forces of Otis and his backers. The authors amply demonstrate that Otis was the victor in this contest, and how that victory explains much about why Los Angeles is the way it is today. "Bread and Hyacinths" follows Harriman through his childhood as an Indiana farm boy, through his formative years as a union organizer to his emergence as a key figure in the pivotal era of American socialism. It eloquently describes his lifelong optimism and determination in the face of poor health, financial woes, and personal and political troubles. Viewed in perspective against the backdrop of a city - and a nation - torn by labor strife and political corruption, Harriman emerges as a crucial, if ultimately marginalized, figure in American political history. Viewed in the light of today's uncertain economy and political unrest, this period of California history can be seen as a disturbing omen of things to come. "Bread and Hyacinths" has been optioned as a motion picture by director Paul Haggis ("Crash", "Billion Dollar Baby", "Flags of Our Fathers"). This brief, useful book illuminates an obscure chapter in the history of Los Angeles and America’s socialist movement...The book also serves as a corrective to the Times’s distorted history of the Llano del Rio Cooperative Colony, a socialist community founded by Harriman in Southern Calfornia’s Antelope Valley. – Los Angeles Times This slender but potent book draws us into an early and unfamiliar era of Southern California, when Los Angeles seemed more like Charcoal Alley than Lotusland...[A] fine example of what regional publishing can and ought to be: vigorous, knowing, committed and unafraid, even if a bit eccentric. – Los Angeles Daily News
I am. We are. That is enough. Now we have to start. These are the opening words of Ernst Bloch's first major work, The Spirit of Utopia, written mostly in 1915-16, published in its first version just after the First World War, republished five years later, 1923, in the version here presented for the first time in English translation. The Spirit of Utopia is one of the great historic books from the beginning of the century, but it is not an obsolete one. In its style of thinking, a peculiar amalgam of biblical, Marxist, and Expressionist turns, in its analytical skills deeply informed by Simmel, taking its information from both Hegel and Schopenhauer for the groundwork of its metaphysics of music but consistently interpreting the cultural legacy in the light of a certain Marxism, Bloch's Spirit of Utopia is a unique attempt to rethink the history of Western civilizations as a process of revolutionary disruptions and to reread the artworks, religions, and philosophies of this tradition as incentives to continue disrupting. The alliance between messianism and Marxism, which was proclaimed in this book for the first time with epic breadth, has met with more critique than acclaim. The expressive and baroque diction of the book was considered as offensive as its stubborn disregard for the limits of "disciplines." Yet there is hardly a "discipline" that didn't adopt, however unknowingly, some of Bloch's insights, and his provocative associations often proved more productive than the statistical account of social shifts. The first part of this philosophical meditation--which is also a narrative, an analysis, a rhapsody, and a manifesto--concerns a mode of "self-encounter" that presents itself in the history of music from Mozart through Mahler as an encounter with the problem of a community to come. This "we-problem" is worked out by Bloch in terms of a philosophy of the history of music. The "self-encounter," however, has to be conceived as "self-invention," as the active, affirmative fight for freedom and social justice, under the sign of Marx. The second part of the book is entitled "Karl Marx, Death and the Apocalypse." I am. We are. That's hardly anything. But enough to start.
Continuing the epic of Christendom told in earlier volumes, The Age of Paradise and The Age of Division, the author explains how, between the Italian Renaissance of the fourteenth century and the Russian Revolution of the twentieth, secular humanism displaced Christianity to become the source of modern culture. The result was some of the most illustrious music, science, philosophy, and literature ever produced. But the cultural reorientation from paradise to utopia-from an experience of the kingdom of heaven to one bound exclusively by this world-all but eradicated the traditional culture of the West, leaving it at the beginning of the twentieth century without roots in anything transcendent.
Utopia is a work of fiction and socio-political satire by Thomas More published in 1516 in Latin. The book is a frame narrative primarily depicting a fictional island society and its religious, social and political customs. Many aspects of More's description of Utopia are reminiscent of life in monasteries.
"Before there was a West, there was Christendom. This book tells the story of how both came to be." (from the Introduction) The Age of Paradise is the first of a projected four-volume history of Christendom, a civilization with a supporting culture that gave rise to what we now call the West. At a time of renewed interest in the future of Western culture, author John Strickland-an Orthodox scholar, professor, and priest-offers a vision rooted in the deep past of the first millennium. At the heart of his story is the early Church's "culture of paradise," an experience of the world in which the kingdom of heaven was tangible and familiar. Drawing not only on worship and theology but statecraft and the arts, the author reveals the remarkably affirmative character Western culture once had under the influence of Christianity-in particular, of Eastern Christendom, which served the West not only as a cradle but as a tutor and guardian as well.
Human rights offer a vision of international justice that today’s idealistic millions hold dear. Yet the very concept on which the movement is based became familiar only a few decades ago when it profoundly reshaped our hopes for an improved humanity. In this pioneering book, Samuel Moyn elevates that extraordinary transformation to center stage and asks what it reveals about the ideal’s troubled present and uncertain future. For some, human rights stretch back to the dawn of Western civilization, the age of the American and French Revolutions, or the post–World War II moment when the Universal Declaration of Human Rights was framed. Revisiting these episodes in a dramatic tour of humanity’s moral history, The Last Utopia shows that it was in the decade after 1968 that human rights began to make sense to broad communities of people as the proper cause of justice. Across eastern and western Europe, as well as throughout the United States and Latin America, human rights crystallized in a few short years as social activism and political rhetoric moved it from the hallways of the United Nations to the global forefront. It was on the ruins of earlier political utopias, Moyn argues, that human rights achieved contemporary prominence. The morality of individual rights substituted for the soiled political dreams of revolutionary communism and nationalism as international law became an alternative to popular struggle and bloody violence. But as the ideal of human rights enters into rival political agendas, it requires more vigilance and scrutiny than when it became the watchword of our hopes.
If you have ever wondered exactly how we got from the Christian society of the early centuries, united in its faithfulness to apostolic tradition, to the fragmented and secular state of the West today, The Age of Division will answer all your questions and more. In this second of a four-volume cultural history of Christendom, author John Strickland applies insights from the Orthodox Church to trace the decline and disintegration of both East and West after the momentous but often neglected Great Schism. For five centuries, a divided Christendom was led further and further from the culture of paradise that defined its first millennium, resulting in the Protestant Reformation and the secularization that defines our society today.
The true story of an anarchist colony on a remote Puget Sound peninsula, Trying Home traces the history of Home, Washington, from its founding in 1896 to its dissolution amid bitter infighting in 1921. As a practical experiment in anarchism, Home offered its participants a rare degree of freedom and tolerance in the Gilded Age, but the community also became notorious to the outside world for its open rejection of contemporary values. Using a series of linked narratives, Trying Home reveals the stories of the iconoclastic individuals who lived in Home, among them Lois Waisbrooker, an advocate of women's rights and free love, who was arrested for her writings after the assassination of President McKinley; Jay Fox, editor of The Agitator, who defended his right to free speech all the way to the Supreme Court; and Donald Vose, a young man who grew up in Home and turned spy for a detective agency. Justin Wadland weaves his own discovery of Home--and his own reflections on the concept of home--into the story, setting the book apart from a conventional history. After discovering the newspapers published in the colony, Wadland ventures beyond the documents to explore the landscape, travelling by boat along the steamer route most visitors once took to the settlement. He visits Home to talk with people who live there now. Meticulously researched and engagingly written, Trying Home will fascinate scholars and general readers alike, especially those interested in the history of the Pacific Northwest, utopian communities, and anarchism.
Individual freedom and liberty are fundamental principles upon which a good society is based. Regrettably, those principles have been under attack for over one hundred years around the globe. The notion that paradise on earth can be achieved by coercive means has led to the spread of tyranny and despotism. Dr. Clarence B. Carson originally explained this truth in his 1978 book, The World in the Grip of an Idea.Proponents of the idea often argue that freedom promotes the worst kind of human behavior and, therefore, must be rejected if moral human action is to prevail. They argue that liberty in general and free enterprise in particular promote jealousy, envy, and greed. In their opinion, life on this planet would be better served if we substituted government control over individual human action. The assumption is that such a collectivization of life would promote the highest level of virtuous living amongst us. But, this assessment is simply wrong. In a 1996 article reflecting on his book, Carson observed:The notion that government is responsible for the material and intellectual well-­?being of populaces has great appeal, especially when it is accompanied by actual payments and subsidies from government. Many people become dependent upon government handouts, and even those who are not particularly dependent may lose confidence in their ability to provide for themselves. These feelings, attitudes, and practices are residues from the better part of a century of socialism in its several varieties. They have produced vastly overgrown governments and the politicalization of life. Governments and politicians are the problem, not the solution.Sturdy individuals, stable families, vital communities, limited government, and faith in a transcendent God who provides for us through the natural order and the bounties of nature-these alone can break the grip of the idea. -- Clarence B. Carson, "The World in the Grip of an Idea Revisited," The Freeman, May, 1996.