Social Society

Learn why the concept of "weird" is being reclaimed and turned into a badge of honor, used to show how being different—culturally, socially, physically, or mentally—can be a person's greatest strength. Most of us have at some point in our lives felt like an outsider, sometimes considering...

Ces 14 entretiens entre Edgar Morin et l’éditeur et ami Marc de Smedt éclairent l’histoire récente, les mutations de notre société et abordent des sujets intemporels – le désir, l’approche de la mort, la création.

In this unsettling investigation into white evangelicals' fusion of the gospel and guns, veteran journalist William J. Kole exposes how some Christians are standing in the way of reasonable restrictions on firearms—and how it makes us all less safe.

Ryszard Legutko lived and suffered under communism for decades - and he fought with the Polish anti-communist movement to abolish it. Having lived for two decades under a liberal democracy, however, he has discovered that these two political systems have a lot more in common than one might think. They both stem from the same historical roots in early modernity, and accept similar presuppositions about history, society, religion, politics, culture, and human nature.

John Locke and his works - particularly An Essay Concerning Human Understanding - are regularly and rightly presented as foundations for the Age of Enlightenment. His primary epistemological message - that the mind at birth is a blank sheet waiting to be filled by the experiences of the senses - complemented his primary political message: that human beings are free and equal and have the right to envision, create and direct the governments that rule them and the societies within which they live.

Nobody meant for this to happen. Facebook didn't mean to facilitate a genocide. Twitter didn't want to be used to harass women. YouTube never planned to radicalise young men. But with billions of users, these platforms need only tweak their algorithms to generate more 'engagement'. In so doing, they bring unrest to previously settled communities and erode our relationships. Social warming has happened gradually - as a by-product of our preposterously convenient digital existence.

Worried that old age will inevitably mean losing your libido, your health, and possibly your marbles too? Well, Cicero has some good news for you. In How to Grow Old, the great Roman orator and statesman eloquently describes how you can make the second half of life the best part of all - and why you might discover that reading and gardening are actually far more pleasurable than sex ever was.

En este ensayo breve y visionario, el filósofo surcoreano reinterpreta la obra de la filósofa francesa como una brújula ética y espiritual para nuestro tiempo. Frente a un mundo dominado por el rendimiento, el consumo y la hiperactividad, Weil —y con ella Han— nos invita a redescubrir el vacío, el silencio, la atención y la trascendencia como formas de vida posibles y necesarias.

The most pressing environmental problem we face today is not climate change. It is pollution in the public square, where a smog of adversarial rhetoric, propaganda, and polarization stifles discussion and debate, creating resistance to change and thwarting our ability to solve our collective problems. In I'm Right and You're an Idiot, author and David Suzuki Foundation chair James Hoggan grapples with this critical issue, conducting interviews with outstanding thinkers from the Himalayas to the House of Lords.

After decades of missed opportunities, the door to a sustainable future has closed, and the future we face now is one in which today's industrial civilization unravels in the face of uncontrolled climate change and resource depletion. What is the world going to look like when all these changes have run their course? Author John Michael Greer seeks to answer this question, and with some degree of accuracy, since civilizations tend to collapse in remarkably similar ways.

Practicing New Worlds explores how principles of emergence, adaptation, iteration, resilience, transformation, interdependence, decentralization, and fractalization can shape organizing toward a world without the violence of surveillance, police, prisons, jails, or cages of any kind, in which we collectively have everything we need to survive and thrive.

“There is no good reason why human societies should not be described and explained with the same precision and success as the rest of nature.” Thus argues evolutionary psychologist Pascal Boyer in this uniquely innovative book. Integrating recent insights from evolutionary biology, genetics, psychology, economics, and other fields, Boyer offers precise models of why humans engage in social behaviors such as forming families, tribes, and nations, or creating gender roles.

Many people believe that, at its core, biological sex is a fundamental, diverging force in our development. According to this familiar story, differences between the sexes are shaped by past evolutionary pressures - women are more cautious and parenting-focused, men seek status to attract more mates - re-created in each generation by sex hormones and male and female brains. This, in turn, is the basis of supposedly entrenched inequalities in our modern societies.

In our interconnected world, self-interest and social-interest are rapidly becoming indistinguishable. If current negative trajectories remain, including growing climate destabilization, biodiversity loss, and economic inequality, an impending future of ecological collapse and societal destabilization will make "personal success" virtually meaningless. Yet our broken social system incentivizes behavior that will only make our problems worse. If true human rights progress is to be achieved today, it is time we dig deeper—rethinking the very foundation of our social system.

Critique of Judgement was published in 1790 and is divided into two parts, the Critique of Aesthetic Judgement and the Critique of Teleological Judgement. Our ‘judgements of taste’, as Kant describes our aesthetic judgements, have both a personal and a universal function: personal, because we have a subjective aesthetic response to the ‘agreeable’, the ‘beautiful’, the ‘sublime’ and the ‘good’; but also there is a ‘universal’ aspect because our aesthetic response has a ’disinterested’ element. This brings under Kant’s spotlight, for example, the concept of beauty and the perception of beauty.

If it weren't for the 57 bus, Sasha and Richard never would have met. Both were high school students from Oakland, California, one of the most diverse cities in the country, but they inhabited different worlds. Sasha, a white teen, lived in the middle-class foothills and attended a small private school. Richard, a black teen, lived in the crime-plagued flatlands and attended a large public one. Each day, their paths overlapped for a mere eight minutes. But, one afternoon, on the bus ride home from school, a single reckless act left Sasha severely burned.

In this boldly drawn portrait of 18th-century England, Roy Porter defines a nation from its princes to its paupers, from its metropolis to its smallest hamlet. The topics covered run the gamut, covering diet, housing, prisons, rural festivals, bordellos, plays, paintings, and work and wages.

Dive into the profound insights of Vilfredo Pareto in The Mind and Society, a timeless exploration of human behavior and social dynamics. Pareto's keen observations and analytical brilliance illuminate the complex interplay of power, elites, and the intricate web that shapes the mind and structures our societies.

In conventional political philosophy, law is understood as consciously created rules that are a necessary mechanism for regulating the excesses of the free market. Although coercive in nature, law is seen as a necessary defense against anarchy. But is the situation that simple? In his examination of the purpose and functioning of the legal system, John Hasnas challenges this false dichotomy, presenting a new theory of liberalism that demonstrates that the common law can serve as an effective alternative to traditional politically created legislation.

As a diplomat in turbulent 15th-century Florence, Niccolò Machiavelli knew how quickly political fortunes could rise and fall. The Prince, his tough-minded, pragmatic handbook on how power really works, made his name notorious and has remained controversial ever since. How can a leader be strong and decisive yet still inspire loyalty in his followers? When is it necessary to break the rules? Is it better to be feared than loved?