In addition to being the sixth bishop of the Diocese of New York, Henry Codman Potter (1835-1908) was a prominent voice in the Social Gospel movement of the late nineteenth and early twentieth centuries. This book, the first in-depth study of Potter's life and work, examines his career in the Episcopal church as well as the origins and legacy of his progressive social views. As industrialization and urbanization spread in the nineteenth century, the Social Gospel movement sought to apply Christian teachings to effect improvements in the lives of the less fortunate. Potter was firmly in this tradition, concerning himself especially with issues of race, the place of women in society, questions of labor and capital, and what he called "political righteousness." Placing Potter against the wider backdrop of nineteenth-century American Protestantism, Bourgeois explores the experiences and influences that led him to espouse these socially conscious beliefs, to work for social reform, and to write such works as Sermons of the City (1881) and The Citizen in His Relation to the Industrial Situation (1902). In telling Potter's remarkable story, All Things Human stands as a valuable contribution to intellectual and religious history as well as an exploration of the ways in which religion and society interact.
In this comprehensive social history of the Bon Marché, the Parisian department store that was the largest in the world before 1914, Michael Miller explores the bourgeois identities, ambitions, and anxieties that the new emporia so vividly dramatized. Through an original interpretation of paternalism, public images, and family-firm relationships, he shows how this new business enterprise succeeded in reconciling traditional values with the coming of an age of mass consumption and bureaucracy.
Taking a stand over the gender-issue divide Author and New Testament scholar Michael Bird was formerly in favor of distinct gender roles in ministry, a viewpoint commonly called “complementarianism.” But inconsistencies in practice and careful biblical study convinced him to rethink his position. Originally published as a short ebook, Bourgeois Babes, Bossy Wives, and Bobby Haircuts offers an engaging, incisive perspective on biblical gender equality and the egalitarian view—a preference for allowing women to hold teaching and leadership positions in ministry. While Bird is now egalitarian, he nevertheless strikes a respectful tone toward those in his previous camp, seeking to craft a perspective that both values women and upholds biblical differences between the sexes. Humorous and hard-hitting, Bird will challenge readers on both sides of the gender-issue divide.
Institutional effectiveness (IE) is an emerging structural design in colleges and universities that is the antidote to its traditional loose-coupling where independence and autonomy lead to a lack of strategic intent. The focus is on "creating coherence" or developing an approach that leads to greater interdependency, greater coordination, and more information flow. The book begins with an explanation of IE and the environmental imperatives that suggest why it is critical to higher education. Systems thinking, organizational design, and model building are the core chapters followed by an extensive chapter on challenges to the IE imperative. Extensive case studies are used in each chapter as well as "Questions to Ask" sections. An expanded "Resources" appendix is useful for those who need to explore the cross-functional nature of institutional effectiveness at their institutions. This is the second book in a Fieldbook series. The first-Future College Fieldbook: Mission, Vision, and Values in Higher Education (2016)-is being used in strategic planning sessions and retreats to help institutions with the difficult job of direction-setting. The general approach to the series is to use strong research and disciplinary bases for the work and to also include a large number of current examples from different institutional types.
Reading Habermas: Structural Transformation of the Public Sphere dissolves Habermas’s monolithic stylization to precisely access his seminal distinction between the purely political polis of antiquity, which excludes the private economy from the res publica, and the modern public sphere with its rational-critical discourse about commodity exchange and social labor in the political economy. Deconstructing the uniform mold of Structural Transformation’s narrative about a rise and fall of the bourgeois public sphere in modernity also allows to identify and understand the ideology-critical methodologies of Habermas’s theory reconstruction of Kant’s ideal of the liberal public in the context of the French Revolution. Readers of this guide realize that Habermas’s interpretation of a sociological and political category with the norms of constitutional theory and intellectual history causes the “collapsing of norm and description” he acknowledged in 1989 and thus frequent misunderstandings about the historical validity of Structural Transformation’s ideal-type derived from Condorcet’s absolute rationalism and Kant’s “unofficial” philosophy of history. Specifically, the guide explains that Habermas’s key construct of a “morally pretentious rationality” of the bourgeois public sphere entirely depends on the claim about “natural laws” harmoniously regulating the economy. While neoliberalism still maintains this claim, Hegel “decisively destroyed” it already in 1821.
Is Kant really the 'bourgeois' philosopher that his advocates and opponents take him to be? In this bold and original re-thinking of Kant, Michael Wayne argues that with his aesthetic turn in the Third Critique, Kant broke significantly from the problematic philosophical structure of the Critique of Pure Reason. Through his philosophy of the aesthetic Kant begins to circumnavigate the dualities in his thought. In so doing he shows us today how the aesthetic is a powerful means for imagining our way past the apparent universality of contemporary capitalism. Here is an unfamiliar Kant: his concepts of beauty and the sublime are reinterpreted as attempts to socialise the aesthetic while Wayne reconstructs the usually hidden genealogy between Kant and important Marxist concepts such as totality, dialectics, mediation and even production. In materialising Kant's philosophy, this book simultaneously offers a Marxist defence of creativity and imagination grounded in our power to think metaphorically and in Kant's concept of reflective judgment. Wayne also critiques aspects of Marxist cultural theory that have not accorded the aesthetic the relative autonomy and specificity which it is due. Discussing such thinkers as Adorno, Bourdieu, Colletti, Eagleton, Lukács, Ranciére and others, Red Kant: Aesthetics, Marxism and the Third Critique presents a new reading of Kant's Third Critique that challenges Marxist and mainstream assessments of Kant alike.
How we came to seek absolute good in religion and nature—and why that quest often leads us astray People have long looked to nature and the divine as paths to the good. In this panoramic meditation on the harmonious life, Michael Mayerfeld Bell traces how these two paths came to be seen as separate from human ways, and how many of today’s conflicts can be traced back thousands of years to this ancient divide. Taking readers on a spellbinding journey through history and across the globe, Bell begins with the pagan view, which sees nature and the divine as entangled with the human—and not necessarily good. But the emergence of urban societies gave rise to new moral concerns about the political character of human life. Wealth and inequality grew, and urban people sought to justify their passions. In the face of such concerns, nature and the divine came to be partitioned from the human, and therefore seen to be good—but they also became absolute and divisive. Bell charts the unfolding of this new moral imagination in the rise of Buddhism, Christianity, Daoism, Hinduism, Jainism, and many other traditions that emerged with bourgeois life. He follows developments in moral thought, from the religions of the ancient Sumerians, Greeks, and Hebrews to the science and environmentalism of today, along the way visiting with contemporary indigenous people in South Africa, Costa Rica, and the United States. City of the Good urges us to embrace the plurality of our traditions—from the pagan to the bourgeois—and to guard against absolutism and remain open to difference and its endless creativity.
Recent years have witnessed a burgeoning interest in the study of everyday life within the social sciences and humanities. In Critiques of Everyday Life Michael Gardiner proposes that there exists a counter-tradition within everyday life theorising. This counter-tradition has sought not merely to describe lived experience, but to transform it by elevating our understanding of the everyday to the status of a critical knowledge. In his analysis Gardiner engages with the work of a number of significant theorists and approaches that have been marginalized by mainstream academe, including: *The French tradition of everyday life theorising, from the surrealists to Henri Lefebvre, and from the Situationist International to Michel de Certeau *Agnes Heller and the relationship between the everyday, rationality and ethics *Carnival, prosaics and intersubjectivity in the work of Mikhail Bakhtin *Dorothy E. Smith's feminist perspective on everyday life. Critiques of Everyday Life demonstrates the importance of an alternative, multidisciplinary everyday life paradigm and offers a myriad of new possibilities for critical social and cultural theorising and empirical research.
Löwy's book is the first attempt to analyze, in a systematic way, how the theories of uneven and combined development, and of the permanent revolution &mdash inseparably linked &mdash emerged in the writings of thinkers such as Karl Marx and Leon Trotsky. Such radical reflections permit us to understand modern economic development across continents as a process of ferocious change, in which "advanced" and "backward" elements fuse, come into tension, and collide &mdash and how the resulting ruptures make it possible for the oppressed and exploited to change the world.
This is a story of political protest grounded in historical necessity. It is the story of a group of American men who happen to be priests - who happen to have served decades in American prisons. It is a story about America; a story told before only in b.
In critical readings of ten of Moliere's most important plays, this book argues that a rivalry that endangers order by collapsing differences structures the works and provides a key to their understanding. Moliere's great comic characters all want desperately something that they cannot have. The objects of their desire may vary, but the presence of desire itself remains a constant. In L'Ecole des femmes. Amolphe wants, above all, to avoid cuckoldry. The title character in Dom Juan covets women. The bourgeois Monsieur Jourdain does all in his power to become a gentleman in Le Bourgeois gentilhomme, and the eponymous character in George Dandin views his woes as the price of an ill-fated marriage that he had hoped would elevate him to noble rank. Le malade imaginaire, Argan, has a seemingly crazy desire to be sick. The list could go on.
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