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This book challenges the myth that individualism necessarily weakens commitments to the common good. It examines environmental and other activist groups in which individualism sometimes enhances political commitment. Rather than criticize individualism and favor a return to "traditional" values, Paul Lichterman examines the untraditional, personalized politics of many recent social movements and invites us to rethink common understandings of commitment, community, and individualism in a post-traditional world.
This book challenges the myth that Americans' emphasis on personal fulfilment necessarily weakens commitment to the common good. Drawing on extensive participant-observation with a variety of environmentalist groups, Paul Lichterman argues that individualism sometimes enhances public, political commitment and that a shared respect for individual inspiration enables activists with diverse political backgrounds to work together. This personalised culture of commitment has sustained activists working long-term for social change. The book contrasts 'personalised politics' in mainly white environmental groups with a more traditional, community-centred culture of commitment in an African-American group. The untraditional, personalised politics of many recent social movements invites us to rethink common understandings of commitment, community, and individualism in a post-traditional world.
4e de couv.: This book challenges the myth that Americans' emphasis on personal fulfilment necessarily weakens commitment to the common good. Drawing on extensive participant-observation with a variety of environmentalist groups, Paul Lichterman argues that individualism sometimes enhances public, political commitment and that a shared respect for individual inspiration enables activists with diverse political backgrounds to work together. This personalised culture of commitment has sustained activists working long-term for social change. The book contrasts 'personalised politics' in mainly white environmental groups with a more traditional, community-centred culture of commitment in an African-American group. The untraditional, personalised politics of many recent social movements invites us to rethink common understandings of commitment, community, and individualism in a post-traditional world.
How do we go about imagining different and better worlds for ourselves? Collective Dreams looks at ideals of community, frequently embraced as the basis for reform across the political spectrum, as the predominant form of political imagination in America today. Examining how these ideals circulate without having much real impact on social change provides an opportunity to explore the difficulties of practicing critical theory in a capitalist society. Different chapters investigate how ideals of community intersect with conceptions of self and identity, family, the public sphere and civil society, and the state, situating community at the core of the most contested political and social arenas of our time. Ideals of community also influence how we evaluate, choose, and build the spaces in which we live, as the author’s investigations of Celebration, Florida, and of West Philadelphia show.Following in the tradition of Walter Benjamin, Keally McBride reveals how consumer culture affects our collective experience of community as well as our ability to imagine alternative political and social orders. Taking ideals of community as a case study, Collective Dreams also explores the structure and function of political imagination to answer the following questions: What do these oppositional ideals reveal about our current political and social experiences? How is the way we imagine alternative communities nonetheless influenced by capitalism, liberalism, and individualism? How can these ideals of community be used more effectively to create social change?
One of the leading thinkers to emerge in the postwar conservative intellectual revival was the sociologist Robert Nisbet. His book The Quest for Community, published in 1953, stands as one of the most persuasive accounts of the dilemmas confronting modern society. Nearly a half century before Robert Putnam documented the atomization of society in Bowling Alone, Nisbet argued that the rise of the powerful modern state had eroded the sources of community—the family, the neighborhood, the church, the guild. Alienation and loneliness inevitably resulted. But as the traditional ties that bind fell away, the human impulse toward community led people to turn even more to the government itself, allowing statism—even totalitarianism—to flourish. This edition of Nisbet’s magnum opus features a brilliant introduction by New York Times columnist Ross Douthat and three critical essays. Published at a time when our communal life has only grown weaker and when many Americans display cultish enthusiasm for a charismatic president, this new edition of The Quest for Community shows that Nisbet’s insights are as relevant today as ever.
A unified interpretation of Aristotle's views about the distinctive nature and value of political community, rule and participation.
Few would doubt the central importance of the nation in the making and unmaking of modern political communities. The long history of 'the nation' as a concept and as a name for various sorts of 'imagined community' likewise commands such acceptance. But when did the nation first become a fundamental political factor? This is a question which has been, and continues to be, far more sharply contested. A deep rift still separates 'modernist' perspectives, which view the political nation as a phenomenon limited to modern, industrialised societies, from the views of scholars concerned with the pre-industrial world who insist, often vehemently, that nations were central to pre-modern political life also. This book engages with these questions by drawing on the expertise of leading medieval, early modern and modern historians.
This book takes a fresh look at Socrates as he appeared to three ancient writers: Aristophanes, who attacked him for his theoretical studies; Plato, who immortalized him in his dialogues; and Aristotle, who criticized his political views. It addresses the questions of the interrelation of politics and philosophy by looking at Aristophanes' Clouds, Plato's Republic, and Book II of Aristotle's Politics—three sides of a debate on the value of Socrates' philosophic life. Mary Nichols first discusses the relation between Aristophanes and Plato, showing that the city as Socrates' place of activity in the Republic resembles the philosophic thinktank mocked in Aristophanes' Clouds. By representing the extremes of the Republic's city, Plato shows that the dangers attributed by Aristophanes to the city are actually inherent in political life itself. They were to be moderated by Socratic political philosophy rather than Aristophanean comedy. Nichols concludes by showing how Aristotle addressed the question at issue between Plato and Aristophanes when he founded his political science. Judging Plato's and Aristophanes' positions as partial, Nichols argues that Aristotle based his political science on the necessity to philosophy of political involvement and the necessity to politics of philosophical thought.
American Christians, weary of decades of entrenched partisan feuding, are increasingly distancing themselves from politics. Some, however, continue to turn toward the state and public policy to find solutions to the world's problems. The problem is that both responses allow a narrow vision of politics to determine the church's mission and ministries, which often ends up separating its commitment to personal faith from the pursuit of social justice--the King from the kingdom. Christians too easily forget that the church is inherently political, a community defined by its allegiance to a King, its citizenship in a new world, and its call to work alongside others in pursuit of a new way of life. The church needs a political vision that is more than blind acceptance or mere rejection of past models. It needs a positive vision that takes its cues about politics not from the nation-state but from another political reality: the kingdom of God. This book tells the stories of the visits of two researchers to five diverse congregations across the United States. From the megachurch energy of Rick Warren's Saddleback Church in California, to a young Emergent community in Minneapolis, to the politically active home of Martin Luther King in Atlanta, these stories illuminate the vastly different ways congregations understand and approach politics--and offer a glimpse of a new political imagination for today's church.
Orren and Skowronek survey past and current 'APD' scholarship and outline a course of study for the future.