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The only account of this seminal trial, written by Mandela's defence attorney The only account of this seminal trial, written by Mandela’s defence lawyer and with a new foreword by Denis Goldberg, accused alongside Mandela and sentenced to life imprisonment. On 11 July 1963, police raided Liliesleaf Farm in Rivonia near Johannesburg, arresting alleged members of the high command of the armed wing of the African National Congress (ANC). Together with the already imprisoned Nelson Mandela, they were put on trial and charged with conspiring to overthrow the apartheid government by violent revolution. Their expected punishment was death. In this compelling book, their defence attorney, Joel Joffe, gives a blow-by-blow account of the most important trial in South Africa’s history, vividly portraying the characters of those involved, and exposing the astonishing bigotry and rampant discrimination faced by the accused, as well as showing their incredible courage under fire.
Our Founders understood that America was the greatest experiment on earth. And they sealed it with these words: E pluribus Unum: "Out of Many We Are One." "America is the story of us. And us isn't doing so great right now." Says award winning journalist and author Sophia A. Nelson. Coming on the heels of the raucous and divisive 2016 general election campaign, Nelson attempts to give the nation an inspirational charge and lift by helping us to reclaim our founders' vision for a united and strong America. Nelson reminds us that "we the people" are charged by our founders' to cherish life, liberty, freedom and equality, as well as to safeguard the nation from intrusive governance. The founders' also charged our leaders to be moral, virtuous, patriotic servants of the people. In this groundbreaking book, Nelson challenges us to live out the call of our founding: We are ONE America. We are ONE People. We are ONE nation indivisible with liberty and justice for all. Pulling from our founding fathers' core principles of liberty, citizenship, morals, virtues, civic engagement, equality, self-governance, and, when required, civil disobedience, Nelson calls us to a higher standard. She calls us to purpose. And she calls us to rediscover the things that unite us, not divide us. One is a book that all Americans, regardless of political party, race, religion, or gender can embrace and share with their children and grandchildren for generations. It is a reminder simply of what makes America great and what makes us the envy of the world. Alexis de Tocqueville said it best: "America is great because America is good. If America ever ceases to be good, it will cease to be great." Nelson takes us on a historical, yet very inspirational journey of not just our founding values, but the men and women who walked them out and brought America to be the great light it is in the world over the past 240 years.
One of our most important political theorists pulls the philosophical rug out from under modern liberalism, then tries to place it on a more secure footing. We think of modern liberalism as the novel product of a world reinvented on a secular basis after 1945. In The Theology of Liberalism, one of the country’s most important political theorists argues that we could hardly be more wrong. Eric Nelson contends that the tradition of liberal political philosophy founded by John Rawls is, however unwittingly, the product of ancient theological debates about justice and evil. Once we understand this, he suggests, we can recognize the deep incoherence of various forms of liberal political philosophy that have emerged in Rawls’s wake. Nelson starts by noting that today’s liberal political philosophers treat the unequal distribution of social and natural advantages as morally arbitrary. This arbitrariness, they claim, diminishes our moral responsibility for our actions. Some even argue that we are not morally responsible when our own choices and efforts produce inequalities. In defending such views, Nelson writes, modern liberals have implicitly taken up positions in an age-old debate about whether the nature of the created world is consistent with the justice of God. Strikingly, their commitments diverge sharply from those of their proto-liberal predecessors, who rejected the notion of moral arbitrariness in favor of what was called Pelagianism—the view that beings created and judged by a just God must be capable of freedom and merit. Nelson reconstructs this earlier “liberal” position and shows that Rawls’s philosophy derived from his self-conscious repudiation of Pelagianism. In closing, Nelson sketches a way out of the argumentative maze for liberals who wish to emerge with commitments to freedom and equality intact.