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Argues for a humanistic cultural reformation to counter our materialistic values and science-dominated intellectual life and shows how this would affect our lives and transform our society. A Society Fit for Human Beings contends that there is a profound incoherence in the foundations of modern Western civilization and that we are on a self-destructive course. With the quest for wealth and power our dominant concern, we find ourselves with a flourishing economy and a supreme military force based on science and technology, but with our moral, civic, and religious culture undermined by our way of comprehending the world. Our human identity is problematic, the wells of meaning that nourish the human spirit are polluted or drying up, and the social order is in disarray. This situation, E. M. Adams argues, requires nothing less than a historic cultural revolution based on a shift in priorities from wealth and power to humanistic values -- those grounded in selfhood and lived experience that are essential for human growth, meaningful lives, and a healthy society. Such a shift in our governing values would require a restructuring of our intellectual vision of humankind and the world in terms of humanistic categories This book shows the import of such a humanistic cultural revolution for our human identity, morality, the social order, and our major institutions, including the family and community, education, the economy, the government, the military, and religion. It outlines how we can work toward such a cultural revolution and develop a constructive postmodern civilization with a society fit for human beings.
From one of the leading policy experts of our time, an urgent rethinking of how we can better support each other to thrive Whether we realize it or not, all of us participate in the social contract every day through mutual obligations among our family, community, place of work, and fellow citizens. Caring for others, paying taxes, and benefiting from public services define the social contract that supports and binds us together as a society. Today, however, our social contract has been broken by changing gender roles, technology, new models of work, aging, and the perils of climate change. Minouche Shafik takes us through stages of life we all experience—raising children, getting educated, falling ill, working, growing old—and shows how a reordering of our societies is possible. Drawing on evidence and examples from around the world, she shows how every country can provide citizens with the basics to have a decent life and be able to contribute to society. But we owe each other more than this. A more generous and inclusive society would also share more risks collectively and ask everyone to contribute for as long as they can so that everyone can fulfill their potential. What We Owe Each Other identifies the key elements of a better social contract that recognizes our interdependencies, supports and invests more in each other, and expects more of individuals in return. Powerful, hopeful, and thought-provoking, What We Owe Each Other provides practical solutions to current challenges and demonstrates how we can build a better society—together.
In a book of deep and telling ironies, Peter Schrag provides essential background for understanding the fractious debate over immigration. Covering the earliest days of the Republic to current events, Schrag sets the modern immigration controversy within the context of three centuries of debate over the same questions about who exactly is fit for citizenship. He finds that nativism has long colored our national history, and that the fear—and loathing—of newcomers has provided one of the faultlines of American cultural and political life. Schrag describes the eerie similarities between the race-based arguments for restricting Irish, German, Slav, Italian, Jewish, and Chinese immigrants in the past and the arguments for restricting Latinos and others today. He links the terrible history of eugenic "science" to ideas, individuals, and groups now at the forefront of the fight against rational immigration policies. Not Fit for Our Society makes a powerful case for understanding the complex, often paradoxical history of immigration restriction as we work through the issues that inform, and often distort, the debate over who can become a citizen, who decides, and on what basis.
Only a few books stand as landmarks in social and scientific upheaval. Norbert Wiener's classic is one in that small company. Founder of the science of cybernetics—the study of the relationship between computers and the human nervous system—Wiener was widely misunderstood as one who advocated the automation of human life. As this book reveals, his vision was much more complex and interesting. He hoped that machines would release people from relentless and repetitive drudgery in order to achieve more creative pursuits. At the same time he realized the danger of dehumanizing and displacement. His book examines the implications of cybernetics for education, law, language, science, technology, as he anticipates the enormous impact—in effect, a third industrial revolution—that the computer has had on our lives.
"For millennia, idleness and laziness have been regarded as vices. We're all expected to work to survive and get ahead, and devoting energy to anything but labor and self-improvement can seem like a luxury or a moral failure. Far from questioning this conventional wisdom, modern philosophers have worked hard to develop new reasons to denigrate idleness. In Idleness, the first book to challenge modern philosophy's portrayal of inactivity, Brian O'Connor argues that the case against an indifference to work and effort is flawed--and that idle aimlessness may instead allow for the highest form of freedom. Idleness explores how some of the most influential modern philosophers drew a direct connection between making the most of our humanity and avoiding laziness. Idleness was dismissed as contrary to the need people have to become autonomous and make whole, integrated beings of themselves (Kant); to be useful (Kant and Hegel); to accept communal norms (Hegel); to contribute to the social good by working (Marx); and to avoid boredom (Schopenhauer and de Beauvoir). O'Connor throws doubt on all these arguments, presenting a sympathetic vision of the inactive and unserious that draws on more productive ideas about idleness, from ancient Greece through Robert Burton's Anatomy of Melancholy, Schiller and Marcuse's thoughts about the importance of play, and recent critiques of the cult of work. A thought-provoking reconsideration of productivity for the twenty-first century, Idleness shows that, from now on, no theory of what it means to have a free mind can exclude idleness from the conversation."--Provided by publisher
Most people, including philosophers, tend to classify human motives as falling into one of two categories: the egoistic or the altruistic, the self-interested or the moral. According to Susan Wolf, however, much of what motivates us does not comfortably fit into this scheme. Often we act neither for our own sake nor out of duty or an impersonal concern for the world. Rather, we act out of love for objects that we rightly perceive as worthy of love--and it is these actions that give meaning to our lives. Wolf makes a compelling case that, along with happiness and morality, this kind of meaningfulness constitutes a distinctive dimension of a good life. Written in a lively and engaging style, and full of provocative examples, Meaning in Life and Why It Matters is a profound and original reflection on a subject of permanent human concern.
A Dominican-born academic tells the story of how the Great Books transformed his life—and why they have the power to speak to people of all backgrounds What is the value of a liberal education? Traditionally characterized by a rigorous engagement with the classics of Western thought and literature, this approach to education is all but extinct in American universities, replaced by flexible distribution requirements and ever-narrower academic specialization. Many academics attack the very idea of a Western canon as chauvinistic, while the general public increasingly doubts the value of the humanities. In Rescuing Socrates, Dominican-born American academic Roosevelt Montás tells the story of how a liberal education transformed his life, and offers an intimate account of the relevance of the Great Books today, especially to members of historically marginalized communities. Montás emigrated from the Dominican Republic to Queens, New York, when he was twelve and encountered the Western classics as an undergraduate in Columbia University’s renowned Core Curriculum, one of America’s last remaining Great Books programs. The experience changed his life and determined his career—he went on to earn a PhD in English and comparative literature, serve as director of Columbia’s Center for the Core Curriculum, and start a Great Books program for low-income high school students who aspire to be the first in their families to attend college. Weaving together memoir and literary reflection, Rescuing Socrates describes how four authors—Plato, Augustine, Freud, and Gandhi—had a profound impact on Montás’s life. In doing so, the book drives home what it’s like to experience a liberal education—and why it can still remake lives.
State of Nature or Eden? Thomas Hobbes and his Contemporaries on the Natural Condition of Human Beings aims to explain how Hobbes's state of nature was understood by a contemporary readership, whose most important reference point for such a condition was the original condition of human beings at the creation, in other words in Eden. The book uses ideas about how readers brought their own reading of other texts to any reading, that reading is affected by the context in which the reader reads, and that the Bible was the model for all reading in the early modern period. It combines these ideas with the primary evidence of the contemporary critical reaction to Hobbes, to reconstruct how Hobbes's state of nature was read by his contemporaries. The book argues that what determined how Hobbes's seventeenth century readers responded to his description of the state of nature were their views on the effects of the Fall. Hobbes's contemporary critics, the majority of whom were Aristotelians and Arminians, thought that the Fall had corrupted human nature, although not to the extent implied by Hobbes's description. Further, they wanted to look at human beings as they should have been, or ought to be. Hobbes, on the other hand, wanted to look at human beings as they were, and in doing so was closer to Augustinian, Lutheran and Reformed interpretations, which argued that nature had been inverted by the Fall. For those of Hobbes's contemporaries who shared these theological assumptions, there were important parallels to be seen between Hobbes's account and that of scripture, although on some points his description could have been seen as a subversion of scripture. The book also demonstrates that Hobbes was working within the Protestant tradition, as well as showing how he used different aspects of this tradition. Helen Thornton is an Independent Scholar. She completed her PhD at the University of Hull.
New York Times Bestseller and Notable Book of the Year A Kirkus Reviews Book of the Year (Nonfiction) Longlisted for the Andrew Carnegie Medal for Excellence (Nonfiction) From the most celebrated heir to Darwin comes a groundbreaking book on evolution, the summa work of Edward O. Wilson's legendary career. Sparking vigorous debate in the sciences, The Social Conquest of Earth upends “the famous theory that evolution naturally encourages creatures to put family first” (Discover). Refashioning the story of human evolution, Wilson draws on his remarkable knowledge of biology and social behavior to demonstrate that group selection, not kin selection, is the premier driving force of human evolution. In a work that James D. Watson calls “a monumental exploration of the biological origins of the human condition,” Wilson explains how our innate drive to belong to a group is both a “great blessing and a terrible curse” (Smithsonian). Demonstrating that the sources of morality, religion, and the creative arts are fundamentally biological in nature, the renowned Harvard University biologist presents us with the clearest explanation ever produced as to the origin of the human condition and why it resulted in our domination of the Earth’s biosphere.
Why isn't the Baltic region like the Balkans? Why have the Baltic republics not experienced ethnic cleansing, border wars, authoritarian rule, and social chaos? Instead, peace, democracy, and market economies have taken root since the fall of communism. Walter C. Clemens, Jr. here uses complexity theory, which analyzes the role of self-organization in complex adaptive systems, to explain the "Baltic miracle." He argues that the theory is a vital tool for understanding the remarkable strides made by Estonia, Latvia, and Lithuania since 1991 in coping with the transition to partnership with the new Europe. The Baltic peoples have adapted well to the demands of democracy, a market economy, and a constructive role in world affairs. The achievements of Estonia, Latvia, and Lithuania in the past decade are the more amazing when considered against the hundreds of years they were dominated by Teutonic knights, Hanseatic merchants, Sweden, Russia, and the USSR. Clemens uses this history as a springboard to analyze how Balts self-organize today to meet the challenges of transition. One of the first books to apply complexity theory to a major sphere of world politics, The Baltic Transformed will provoke constructive debate with its ambitious and well-grounded analysis of not only Baltic developments but European security more generally. Despite its theoretical foundation, the book is written in a clear and accessible style that will make it invaluable for courses on comparative politics, political development, international relations, security, or transition studies.