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"It is likely that this book will be regarded as the most important piece of grand sociological theory in English of the past decade."—Mark Poster, University of California "This book will take its place alongside such major statements of sociological theory as those of Parsons and Habermas. Anyone interested int eh state of the social sciences today, the character of social theory or the relevance of philosophy to social theory will now find it essential to grapple with Giddens's bold and incisive book."—Richard Bernstein, Haverford College, USA "Anthony Giddens's new book is the fullest presentation yet of his theoretical views . . . . it has the lean, sparse, utterly serious, craftsmanlike qualities we have learned to expect from its author and which make it a real pleasure to read."—Dennis Wrong, Times Higher Education Supplement
Edward Shils's attempt to work out a macrosociological theory which does justice both to the spiritual and intellectual dispositions and powers of the mind and to the reality of the larger society is an enterprise that has spanned several decades. In his steps toward the development of this theory he has not proceeded deductively; rather he has worked from his own concrete observations of Western, Asian, and African societies. Thus, despite the inevitable abstractness of marcrosociological theory, the papers in this volume—which have been published separately since the Second World War—have a quality of vivid substantiality that makes the theoretical statements they present easier to comprehend. Professor Shils has attempted to develop a theory that has a place for more than those parts of society that are generated from the biological nature of human beings and those parts that are engendered by the desires of individuals, acting for themselves or for groups and categories of individuals, to maintain and increase their power over other human beings and to secure material goods and services for themselves. He has argued that there are constituents of society in which human beings seek and cultivate connections with objects that transcend those needed to satisfy biological necessity and the desire for material objects and power over others. This third stratum of social existence, he concludes, cannot be reduced to the other two and cannot be disregarded in any serious attempt to understand the function of any society. Thus Edward Shils, without disregarding its many valuable achievements, has nevertheless parted ways with much of modern sociology. For this collection of papers the author has written an introductory intellectual autobiography that places each essay in the setting of the development of his thought and that connects it with his other writings.
What are individual rights? What is freedom? How are they related to each other? Why are they so crucial to human life? How do you protect them? These are some of the questions that A Declaration and Constitution for a Free Society answers. The book uses Objectivist philosophy—the philosophy of Ayn Rand—to analyze subjective, intrinsic, and objective theories of rights and show why rights and freedom are objective necessities of human life. This knowledge is then used to make changes to the Declaration of Independence and U.S. Constitution. Through these changes, the book shows the fundamental legal requirements of a free society and why we should create such a society. It demonstrates why a free society is morally, politically, and economically beneficial to human beings.
The purpose of this volume is to help develop, through a variety of exploratory essays, the art and science of institutional design. The authors identify themselves with the New Constitutionalism movement, which aims to develop and promote the knowledge necessary for institutional reform and institutional creation through understanding the designer's, creator's, founder's, or reformer's perspective. They look at a variety of good societies as artifacts, as products--at least partly--of design, and consider how such societies can be crafted. Book jacket.
An investigation into the foundations of democratic societies and the ongoing struggle over the power of concentrated wealth Much of our politics today, Paul Starr writes, is a struggle over entrenchment—efforts to bring about change in ways that opponents will find difficult to undo. That is why the stakes of contemporary politics are so high. In this wide-ranging book, Starr examines how changes at the foundations of society become hard to reverse—yet sometimes are overturned. Overcoming aristocratic power was the formative problem for eighteenth-century revolutions. Overcoming slavery was the central problem for early American democracy. Controlling the power of concentrated wealth has been an ongoing struggle in the world’s capitalist democracies. The battles continue today in the troubled democracies of our time, with the rise of both oligarchy and populist nationalism and the danger that illiberal forces will entrench themselves in power. Entrenchment raises fundamental questions about the origins of our institutions and urgent questions about the future.
This book offers a social theoretical analysis of imaginaries as constituent social forces of positive law and politics. Constitutional imaginaries invite constitutional and political theorists, philosophers and sociologists to rethink the concept of constitution as the normative legal limitation and control of political power. They show that political constitutions include societal forces impossible to contain by legal norms and political institutions. The constitution of society as one polity defined by the unity of topos-ethnos-nomos, that is the unity of territory, people and their laws, informed the rise of modern nations and nationalisms as much as constitutional democratic statehood and its liberal and republican regimes. However, the imaginary of polity as one nation living on a given territory under the constitutional rule of law is challenged by the process of European integration and its imaginaries informed by transnational legal and societal pluralism, administrative governance, economic performativity and democratically mobilised polity. This book discusses the sociology of imagined communities and the philosophy of modern social imaginaries in the context of transnational European constitutionalism and its recent theories, most notably the theory of societal constitutions. It offers a new approach to the legal constitutions as societal power formations evolving at national, European and global levels. The book will be of interest to scholars and students interested in constitutional and European law theory and philosophy as much as interdisciplinary and socio-legal studies of transnational law and society.
Practices – specific, recurrent types of human action and activity – are perhaps the most fundamental "building blocks" of social reality. This book argues that the detailed empirical study of practices is essential to effective social-scientific inquiry. It develops a philosophical infrastructure for understanding human practices, and argues that practice theory should be the analytical centrepiece of social theory and the philosophy of the social sciences. What would social scientists’ research look like if they took these insights seriously? To answer this question, the book offers an analytical framework to guide empirical research on practices in different times and places. The author explores how practices can be identified, characterised and explained, how they function in concrete contexts and how they might change over time and space. The Constitution of Social Practices lies at the intersection of philosophy, social theory, cultural theory and the social sciences. It is essential reading for scholars in social theory and the philosophy of social science, as well as the broad range of researchers and students across the social sciences and humanities whose work stands to benefit from serious consideration of practices.
Nearly everyone would agree that humans and their societies evolved by natural selection, that humans are biologically a single species but societies vary greatly, and neither genetic inheritance nor cultural inheritance alone can fully explain humans and their social systems. While there is a literature that addresses dual inheritance theory or the coevolution of culture and genetics, almost all of it is written from a perspective that accepts the neo-Darwinian evolutionary framework but does not give proper weight to social and cultural theory as it has been developed by cultural anthropologists. At the same time, cultural anthropologists have ignored the question of dual inheritance altogether, leaving the theorizing of how it works almost exclusively in the hands of those with a strong biological viewpoint. In this book anthropologist and psychoanalyst Robert Paul attempts to reconcile evolutionary and cultural approaches in anthropology through a comparative ethnographic exploration of how humans receive behavioral instructions from two separate channelsthe genetic code carried in the DNA and the symbolic systems that constitute culture. He develops a dual inheritance model that aims to do justice to both the genetic and cultural channels of inheritance. Paul elaborates his model of the relationship between genes and cultural symbols and then shows how it can make sense of both the similarities and variations found in human social life as captured in the now very extensive ethnographic record. He argues that cultural systems evolve to manage intra-group competition that would ensue from the genetic program pursuing its interests. The book uses thick descriptions and heavy interpretations from the ethnographic record to demonstrate how different societies tackle this challenge. The book fills a niche, connecting the dual-inheritance literature and symbolic cultural anthropology, using insights from the former to detect patterns in the latter. This is a rare and well-researched project, and should receive a broad readership among biological and cultural anthropologists, and students of human nature more broadly."
Chief Justice John Marshall argued that a constitution "requires that only its great outlines should be marked [and] its important objects designated." Ours is "intended to endure for ages to come, and consequently, to be adapted to the various crises of human affairs." In recent years, Marshall's great truths have been challenged by proponents of originalism and strict construction. Such legal thinkers as Supreme Court Justice Antonin Scalia argue that the Constitution must be construed and applied as it was when the Framers wrote it. In Keeping Faith with the Constitution, three legal authorities make the case for Marshall's vision. They describe their approach as "constitutional fidelity"--not to how the Framers would have applied the Constitution, but to the text and principles of the Constitution itself. The original understanding of the text is one source of interpretation, but not the only one; to preserve the meaning and authority of the document, to keep it vital, applications of the Constitution must be shaped by precedent, historical experience, practical consequence, and societal change. The authors range across the history of constitutional interpretation to show how this approach has been the source of our greatest advances, from Brown v. Board of Education to the New Deal, from the Miranda decision to the expansion of women's rights. They delve into the complexities of voting rights, the malapportionment of legislative districts, speech freedoms, civil liberties and the War on Terror, and the evolution of checks and balances. The Constitution's framers could never have imagined DNA, global warming, or even women's equality. Yet these and many more realities shape our lives and outlook. Our Constitution will remain vital into our changing future, the authors write, if judges remain true to this rich tradition of adaptation and fidelity.