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This book challenges our assumptions about morality by explaining how industrialized philanthropy and universalized goodness came to dominate Chinese religious engagement.
Argues that for the first time in history we're in a position to end extreme poverty throughout the world, both because of our unprecedented wealth and advances in technology, therefore we can no longer consider ourselves good people unless we give more to the poor. Reprint.
A blueprint for a national leadership movement to transform the way the public thinks about giving Virtually everything our society has been taught about charity is backwards. We deny the social sector the ability to grow because of our short-sighted demand that it send every short-term dollar into direct services. Yet if the sector cannot grow, it can never match the scale of our great social problems. In the face of this dilemma, the sector has remained silent, defenseless, and disorganized. In Charity Case, Pallotta proposes a visionary solution: a Charity Defense Council to re-educate the public and give charities the freedom they need to solve our most pressing social issues. Proposes concrete steps for how a national Charity Defense Council will transform the public understanding of the humanitarian sector, including: building an anti-defamation league and legal defense for the sector, creating a massive national ongoing ad campaign to upgrade public literacy about giving, and ultimately enacting a National Civil Rights Act for Charity and Social Enterprise From Dan Pallotta, renowned builder of social movements and inventor of the multi-day charity event industry (including the AIDS Rides and Breast Cancer 3-Days) that has cumulatively raised over $1.1 billion for critical social causes The hotly-anticipated follow-up to Pallotta’s groundbreaking book Uncharitable Grounded in Pallotta’s clear vision and deep social sector experience, Charity Case is a fascinating wake-up call for fixing the culture that thwarts our charities’ ability to change the world.
Before the 99% occupied Wall Street... Before the concept of social justice had impinged on the social conscience... Before the social safety net had even been conceived... By the turn of the 20th Century, the era of the robber barons, Andrew Carnegie (1835-1919) had already accumulated a staggeringly large fortune; he was one of the wealthiest people on the globe. He guaranteed his position as one of the wealthiest men ever when he sold his steel business to create the United States Steel Corporation. Following that sale, he spent his last 18 years, he gave away nearly 90% of his fortune to charities, foundations, and universities. His charitable efforts actually started far earlier. At the age of 33, he wrote a memo to himself, noting ..".The amassing of wealth is one of the worse species of idolatry. No idol more debasing than the worship of money." In 1881, he gave a library to his hometown of Dunfermline, Scotland. In 1889, he spelled out his belief that the rich should use their wealth to help enrich society, in an article called "The Gospel of Wealth" this book. Carnegie writes that the best way of dealing with wealth inequality is for the wealthy to redistribute their surplus means in a responsible and thoughtful manner, arguing that surplus wealth produces the greatest net benefit to society when it is administered carefully by the wealthy. He also argues against extravagance, irresponsible spending, or self-indulgence, instead promoting the administration of capital during one's lifetime toward the cause of reducing the stratification between the rich and poor. Though written more than a century ago, Carnegie's words still ring true today, urging a better, more equitable world through greater social consciousness.
These essays explore the many ways theatre and dramaturgy are used to shape the everyday experience of people in mass societies. Young argues that technologies combine with the world of art, music, and cinema to shape consciousness as a commodity and to fragment social relations in the market as well as in religion and politics. He sees the central problem of post-modern society as how to live in a world constructed by human beings without nihilism on the one hand or repressive dogmatism on the other. Young argues that in advanced monopoly capitalism, dramaturgy has replaced coercion as the management tool of choice for the control of consumers, workers, voters and state functionaries. Young calls this process the colonization of desire.' Desire is colonized by the use of dramaturgy, mass media, and the various forms of art in order to generate consumers, vesting desire in ownership and display rather than in interpersonal relationships with profound consequence for marriage, kinship, friendship and community. This gives rise to an ugly post-modern morality; moral action ceases to be mediated by self-other relations and is mediated by possession and use of commodities. While Young focuses his critique on capitalist societies undergoing great changes, he insists that the same developments are to be found in bureaucratically organized socialist societies. As social forces of self become untenable, other nonsocial source of self become attractive to the questing individual: body shape, body decorations, clothing fashions, astrological signs, Eastern religions as well as ownership of goods and the use of exotic services. Out of this quest for selfhood comes post-modern expression of music, art, dance, architecture as well as religion: highly variable, highly personal, and richly creative; often emancipatory but often hostile to common needs or to community. The Drama of Social Life will be of interest to those interested in theories of moral development, cultural studies, the uses of leisure, politics, or simply the uses of make believe and just pretend. It is intended for the informed lay public as much as for social psychologists. T.R. Young is director of the Red Feather Institute for Advanced Studies in sociology and a member of the faculty at Central Michigan University. He has edited the Transforming Sociology Series for the past eighteen years.
This book promotes a social justice approach that emphasizes social relations, human desires, and lifestyles, demonstrating that Saint Augustine’s thinking is still relevant today when reflecting on ethical choices that allow the permanence of social bonds. It also investigates the conceptual underpinnings of “social justice” in modern and contemporary political philosophy, drawing on ideas from Machiavelli, Arendt, Polanyi, and Foucault, as well as Western Marxist and Postmodern perspectives, to emphasize the significance of Augustine’s ethics. The complexity of 21st century social and economic problems necessitates a thorough reworking of conceptual political philosophy outlooks in a context of unprecedented political and environmental concerns. This book will result in significant progress toward a philosophy of social justice by renewing the relationship between political life and ethical choices oriented to social well-being. To address social justice, we must be able to reinterpret social challenges from new perspectives. The dialogue between Saint Augustine and relevant political philosophers allows for a discussion that may lead to the development of new frameworks and answers. This book certainly prepares the reader for current, real-world social justice debates.
Mary E. Richmond (1861-1928) was a contemporary of Jane Addams and an influential leader in the American charity organization movement. In this biography--the first in-depth study of Richmond's life and work--Elizabeth N. Agnew examines the contributions of this important, if hitherto under-valued, woman to the field of charity and to its development into professional social work. Orphaned at a young age and largely self-educated, Richmond initially entered charity work as a means of self-support, but came to play a vital role in transforming philanthropy--previously seen as a voluntary expression of individual altruism--into a valid, organized profession. Her career took her from charity organization leadership in Baltimore and Philadelphia to an executive position with the prestigious Russell Sage Foundation in New York City. Richmond's progressive civic philosophy of social work was largely informed by the social gospel movement. She strove to find practical applications of the teachings of Christianity in response to the social problems that accompanied rapid industrialization, urbanization, and poverty. At the same time, her tireless efforts and personal example as a woman created an appealing, if ambiguous, path for other professional women. A century later her legacy continues to echo in social work and welfare reform.
Finding Charity’s Folk highlights the experiences of enslaved Maryland women who negotiated for their own freedom, many of whom have been largely lost to historical records. Based on more than fifteen hundred manumission records and numerous manuscript documents from a diversity of archives, Jessica Millward skillfully brings together African American social and gender history to provide a new means of using biography as a historical genre. Millward opens with a striking discussion about how researching the life of a single enslaved woman, Charity Folks, transforms our understanding of slavery and freedom in Revolutionary America. For African American women such as Folks, freedom, like enslavement, was tied to a bondwoman’s reproductive capacities. Their offspring were used to perpetuate the slave economy. Finding loopholes in the law meant that enslaved women could give birth to and raise free children. For Millward, Folks demonstrates the fluidity of the boundaries between slavery and freedom, which was due largely to the gendered space occupied by enslaved women. The gendering of freedom influenced notions of liberty, equality, and race in what became the new nation and had profound implications for African American women’s future interactions with the state.