"A bubbling caldron of ideas . . . Enlightening and valuable." —Mervyn Jones, New Statesman. The political and social revolutions of the nineteenth century, the pivotal writings of Goethe, Marx, Dostoevsky, and others, and the creation of new environments to replace the old—all have thrust us into a modern world of contradictions and ambiguities. In this fascinating book, Marshall Berman examines the clash of classes, histories, and cultures, and ponders our prospects for coming to terms with the relationship between a liberating social and philosophical idealism and a complex, bureaucratic materialism. From a reinterpretation of Karl Marx to an incisive consideration of the impact of Robert Moses on modern urban living, Berman charts the progress of the twentieth-century experience. He concludes that adaptation to continual flux is possible and that therein lies our hope for achieving a truly modern society.

"Whether we start from the pandemic, climate change, the inequality engendered by capitalism, the violence of racism and sexism, or any of a number of global crises, it is apparent that we are far from any idea of a common world, a world that is a site of belonging. Such a world would require a fundamental transformation of how we understand value--that everyone's life has value beyond market value and that the world is structured to facilitate everyone's flourishing. Such a world requires, too, the upending and reorientation of everyone's epistemic field, one's very sense of the limit and structure of the world, in order to apprehend the worlds of others and to find connection. Judith Butler draws, surprisingly, on Wittgenstein's sense that the world can be revealed as different than it was-precisely what the pandemic brought about. But what kind of world is it? Phenomenologist Max Scheler would say that it is a world that exhibits itself through its very breath as tragic. And how are we to live in this world? Critically, it must be inhabitable, and here is found the limit of personal freedom, which carried to its extreme makes the world unlivable both for others and for oneself. The world must also be tangible. As Merleau-Ponty describes it, touch is a characteristic of the world rather than a power that we have. We are bodies within a field of interrelated bodies--which has ethical and political consequences, moving beyond an ontology of individuals to an ontology of the world around us. We are asked to accept a vision of an interconnected world in which our breath is shared with others. Can we reimagine what we mean by social equality and inequality in the context of bodily interdependency? We have seen how the natural world begins to restore itself during the restrictions implemented during the pandemic; we have also seen the differential health results due to environmental racism. Together, they suggest that we have an obligation to reorder the world on principles of radical equality. Finally, an inhabitable world is a world where everyone desires to live. To want to live in such a world is to take up the struggle against the conditions that make it impossible for so many. "None of us can accept a world in which some people are protected while others are not," as WHO director Tedros Adhanom Ghebreyesus puts it. Intersubjectivity enmeshes us in the power relations of race, gender, class, and sexuality as they are reproduced, naturalized, and contested in bodies within the complementary crises of pandemic, climate, and systemic racism and sexism. Ultimately, what movements like Black Lives Matter and Ni Una Menos stand for is that all lives are worthy of care and all lives are equally grievable"--

"Following the catastrophes of the twenty-first century--the pandemics, the environmental disaster, the end of oil, the ensuing chaos--people are doing whatever they can to get by and pursuing a simpler and sometimes happier existence. In little Union Grove, the townspeople are preparing for Christmas. Without the consumerist shopping frenzy that dogged the holidays of the previous age, the season has become a time to focus on family and loved ones. It is a stormy Christmas Eve when Robert Earle's son Daniel arrives back from his two years of sojourning throughout what is left of the United States. He collapses from exhaustion and illness, but as he recovers tells the story of the break-up of the nation into three uneasy independent regions and his journey into the dark heart of the New Foxfire Republic centered in Tennessee and led by the female evangelical despot, Loving Morrow. In the background, Union Grove has been shocked by the Christmas Eve double murder by a young mother, in the throes of illness, of her husband and infant son. Town magistrate Stephen Bullock is in a hanging mood"--

Not since World War II has Japan faced a crisis like the one before it now. An apparently endless recession has weakened the foundations of the traditional family and severed the bond between Japan's corporations and employees. Unruly children turn classrooms into battlefields. Ultranationalist pride and xenophobia are celebrated in best-selling comic books and championed by media superstars, including the governor of Tokyo. Upheavals across the society have significant ramifications for America. As the Japanese reject their traditions wholesale, they view their half-century-old connection to the United States with mounting skepticism. Drawing on his fluent Japanese and unmatched intimacy with the culture, John Nathan reveals a nation newly unmoored from the traditions that have shored it up and sometimes stifled it. Dramatic changes in business are augured by Carlos Ghosn, the Brazilian president of Nissan, once scorned as an outsider, now hailed for reviving a moribund giant. The soft-spoken artist Yoshinori Kobayashi foments and reflects rabid nationalism among millions with his hugely popular comic books. Yasuo Tanaka, a puckish writer and bon vivant, wins the governorship of Nagano and revolutionizes Japanese politics with his radical populism. Nathan delves beyond Japan's celebrities to map the epic shifts in daily life. He unveils the horrors of the Japanese school system. He goes inside a "career transition service" to witness the novel, nuanced rituals of job-hunting Japanese-style. He takes the pulse of ordinary citizens who are caught up in the country's many profound social shifts: agitprop pop culture, emerging feminism, environmentalism, teenage consumerism, entrepreneurship, and more. With immediacy and élan, John Nathan dispels conventional wisdom about Japan and replaces it with a brilliant vision of a country roiling with pride, uncertainty, creativity, fear, and hope.

In a post-oil America with no electricity, no Internet, dwindling resources, and little civic order, the residents of the small town of Union Grove, New York, must deal with roving bandits and a sinister cult that threatens to shatter the hamlet's stability.

In Union Grove, early spring is a challenging season, known as the "six weeks want," a time when fresh food is scarce and the winter stores are dwindling. The town is struggling in particular this year as the Hudson River trade route to Albany has been halted by the local plantation tycoon Stephen Bullock, who has deemed it too resource-intensive and is now striving for self-sufficiency. Meanwhile, after returning from his travels around what is left of the United States, Daniel Earle is intent on resurrecting a newspaper for the community, and finds an interesting story to cover when representatives of a group of anti-establishment, hyper-liberals known as the Berkshire People's Republic arrive in the town.

"Here is the definitive history of contemporary Europe, a controversial but authoritative and lively narrative that is destined to become the standard account of the period from 1914 to the present. In this important new book, University of Chicago historian Bernard Wasserstein offers the first serious, full-length history of a century of convulsive change. It is a history of barbarism and civilization, of cruelty and tenderness, of technological achievement and environmental blight, of imperial expansion and withdrawal, of authoritarian repression and of individualism resurgent. Wasserstein provides both a narrative of the main contours of the political, diplomatic, and military history and an analysis of the underpinnings of demographic, economic, and social developments. Most notably, the book explores the evolution of values and sensibilities in a period when, for the first time, God disappeared as a living presence in the minds of most Europeans. Wasserstein argues that barbarism and civilization were not polar opposites: rather they marched hand in hand. Twentieth-century Europe saw incontestable improvements in living conditions for most inhabitants of the continent: average life span was extended by more than half; real incomes increased dramatically; illiteracy was all but eliminated; women, ethnic minorities, and homosexuals advanced closer to equality of respect and opportunity. Yet the century also witnessed some of the most brutish episodes in the recorded history of our species. Hence Wasserstein's conclusion that "greed, selfishness, lies, and cruelty are the stuff of the history of Europe in our time." Drawing on the latest scholarly findings,including recent disclosures of intelligence materials and archival revelations that followed the fall of Communism in Eastern Europe, Wasserstein captures the essence of contemporary European history in an engaging narrative that is by turns grim, humorous, surprising, and enlightening." -- Publisher.

Using pagan prose fiction produced in Greek and Latin during the early Christian era, Bowersock investigates the complex relationship among perceived and presented 'historical' and 'fictional' truths. Bowersock's superb lecturing style is successfully transferred into writing with force and eloquence, as he weaves accounts from a wide range of sources into his text, illuminating social attitudes of the period and persuasively arguing that fiction of the period was influenced by the emerging Christian Gospel narratives. In the second half of the first century emerges a new kind of fiction including outlandish tales of travel, romance and comic novels. Bowersock concentrates on secular literature, illuminating not only its literary motifs, but also reconstructing the societal context as one engrossed in fabrications and all kinds of revisions or rewriting. Using these less familiar materials as his points of reference, he reads into familiar Christian material, making linkages and casting new light on familiar subjects, as well as providing some provocative interpretations of familiar Christian texts. Bowersock uses close historical and literary analyses of specific passages of works, and pays attention to larger and more general issues and questions around the relationship between fiction and history and how we read them. This book will be of basic intellectual concern to all raised in the environment of Christian belief.