In this stirring call to arms, the activist, spiritual leader, and New York Times bestselling author of the classic A Return to Love confronts the cancerous politics of fear and divisiveness threatening the United States today, urging all spiritually aware Americans to return to—and act out of—our deepest value: love. America’s story is one of great social achievement. From the Abolitionists who fought to outlaw slavery, to the Suffragettes who championed women’s right to vote, to the Civil Rights proponents who battled segregation and institutionalized white supremacy, to the proponents of the women’s movement and gay rights seeking equality for all, citizens for generations have risen up to fulfill the promise of our nation. Over the course of America’s history, these activists have both embodied and enacted the nation’s deepest values. Today, America once again is in turmoil. A spiritual cancer of fear threatens to undo the progress we have achieved. Discord and hatred are dissolving our communal bonds and undermining the spirit of social responsibility—the duty we feel toward one another. In this powerful spiritual manifesto, Marianne Williamson offers a tonic for this cultural malignancy. She urges us to imitate the heroes of our past and live out our deepest spiritual commitment: where some have sown hatred, let us now sow love. Williamson argues that we must do more than respond to external political issues. We must address the deeper, internal causes that have led to this current dysfunction. We need a new, whole-person politics of love that stems not just from the head but from the heart, not just from intellectual understanding but from a genuine affection for one another. By committing to love, we will make a meaningful contribution to the joyful, fierce and disruptive energies that are rising at this critical point in time. In the words of Abraham Lincoln, "we must think anew, and act anew . . . and then we shall save our country."

In this stirring call to arms, the activist, spiritual leader, and New York Times bestselling author of the classic A Return to Love confronts the cancerous politics of fear and divisiveness threatening the United States today, urging all spiritually aware Americans to return to--and act out of--our deepest value: love. America's story is one of great social achievement. From the Abolitionists who fought to outlaw slavery, to the Suffragettes who championed women's right to vote, to the Civil Rights proponents who battled segregation and institutionalized white supremacy, to the proponents of the women's movement and gay rights seeking equality for all, citizens for generations have risen up to fulfill the promise of our nation. Over the course of America's history, these activists have both embodied and enacted the nation's deepest values. Today, America once again is in turmoil. A spiritual cancer of fear threatens to undo the progress we have achieved. Discord and hatred are dissolving our communal bonds and undermining the spirit of social responsibility--the duty we feel toward one another. In this powerful spiritual manifesto, Marianne Williamson offers a tonic for this cultural malignancy. She urges us to imitate the heroes of our past and live out our deepest spiritual commitment: where some have sown hatred, let us now sow love. Williamson argues that we must do more than respond to external political issues. We must address the deeper, internal causes that have led to this current dysfunction. We need a new, whole-person politics of love that stems not just from the head but from the heart, not just from intellectual understanding but from a genuine affection for one another. By committing to love, we will make a meaningful contribution to the joyful, fierce and disruptive energies that are rising at this critical point in time. In the words of Abraham Lincoln, "we must think anew, and act anew . . . and then we shall save our country."

Augustine—for all of his influence on Western culture and politics—was hardly a liberal. Drawing from theology, feminist theory, and political philosophy, Eric Gregory offers here a liberal ethics of citizenship, one less susceptible to anti-liberal critics because it is informed by the Augustinian tradition. The result is a book that expands Augustinian imaginations for liberalism and liberal imaginations for Augustinianism. Gregory examines a broad range of Augustine’s texts and their reception in different disciplines and identifies two classical themes which have analogues in secular political theory: love—and related notions of care, solidarity, and sympathy—and sin—as well as related notions of cruelty, evil, and narrow self-interest. From an Augustinian point of view, Gregory argues, love and sin constrain each other in ways that yield a distinctive vision of the limits and possibilities of politics. In providing a constructive argument for Christian participation in liberal democratic societies, Gregory advances efforts to revive a political theology in which love’s relation to justice is prominent. Politics and the Order of Love will provoke new conversations for those interested in Christian ethics, moral psychology, and the role of religion in a liberal society.

Dramatic miniseries are the primary arena for the expression of postcolonial Syrian culture and artistic talent, an arena that unites diverse aspects of artisanship in a struggle over visions of the past, present, and future of the nation. As the tour de force of the television medium, blossoming amidst persisting authoritarianism, these miniseries serve as a crucial and complex artistic avenue through which political and social opposition manifests. Scholars have tried to come to terms with a highly critical culture produced within attempted state co-optation, and argue that politically critical culture operates as a “safety valve” to release frustrations so that dissenters are less likely to mobilize against the government. Through research fueled by a viewing of over two hundred and fifty miniseries ranging from the 1960s to the present—as well as an examination of hundreds of press reports, Facebook pages, and extensive interviews with drama creators—this book turns away from the dominant paradigm that focuses on regime intent. When turning attention instead to the drama creators themselves we witness the polyphony of voices employing love and marriage metaphors and gender (de)constructions to explore larger issues of nationalism, self-identity, and political critique. At the heart of constructions of femininity are the complications that arise with the symbiosis of pure femininity with authentic national identity. Deconstructing masculinity as political critique has been less complicated since it is not implicated in Western identity issues; on the contrary, illustrations of subservient masculinity serve to subtly denounce government corruption and oppression. Miniseries from the 1960s demonstrate that the focus of the qabaday (tough man) on female sexuality comes from his own political alienation vis-à-vis the state, and is part of a vicious cycle of state violence vis-à-vis the citizen. In recent years, and in particular after the uprising, we can see the emerging definition of the true qabaday as one who does not suppress a woman’s sexuality, thereby allowing for full equality in relationships as the basis of a truly free society.

Do you thrust unsolicited partisan articles upon your spouse? Are you convinced that you can change your coworker’s mind, if you could only argue forcefully enough? Have you gone from befriending to “defriending” the people once closest to you? Don’t give up hope; Dr. Jeanne Safer is here to help. Since the election of Donald J. Trump, political disagreements have been ravaging our personal relationships like never before. This already widespread phenomenon will continue to grow unless we learn to fight it. From friends to relatives to lovers, no relationship is immune to this crisis. I Love You, but I Hate Your Politics draws from interviews with every type of politically mixed couple, as well as Dr. Safer’s own experiences as a die-hard liberal happily married to a stalwart conservative. The result is a practical guide to maintaining respect and intimacy in our increasingly divided world. I Love You, but I Hate Your Politics is sure to educate and entertain anyone who has felt the strain of ideological differences in their personal life. No matter which side of the fence you're on, Dr. Safer offers frank, practical advice for salvaging and strengthening your bonds with your loved ones. This book is required reading for any politically minded friend, relative, or significant other in the Trump era.

In an utterly unique approach to biography, On Love and Tyranny traces the life and work of the iconic German Jewish intellectual Hannah Arendt, whose political philosophy and understandings of evil, totalitarianism, love, and exile prove essential amid the rise of the refugee crisis and authoritarian regimes around the world. What can we learn from the iconic political thinker Hannah Arendt? Well, the short answer may be: to love the world so much that we think change is possible. The life of Hannah Arendt spans a crucial chapter in the history of the Western world, a period that witnessed the rise of the Nazi regime and the crises of the Cold War, a time when our ideas about humanity and its value, its guilt and responsibility, were formulated. Arendt’s thinking is intimately entwined with her life and the concrete experiences she drew from her encounters with evil, but also from love, exile, statelessness, and longing. This strikingly original work moves from political themes that wholly consume us today, such as the ways in which democracies can so easily become totalitarian states; to the deeply personal, in intimate recollections of Arendt’s famous lovers and friends, including Heidegger, Benjamin, de Beauvoir, and Sartre; and to wider moral deconstructions of what it means to be human and what it means to be humane. On Love and Tyranny brings to life a Hannah Arendt for our days, a timeless intellectual whose investigations into the nature of evil and of love are eerily and urgently relevant half a century later.

In a time when our loves feel conscripted and exhausted by what we often do not remember desiring, Another Love: A Politics of the Unrequited explores the form, method, imperatives, and inflections of love in the global post colony, and offers a way to re-apprehend and re-inscribe love in an anticolonial, materialist, and nonfascist politics and aesthetics. The figure of “the unrequited” is invoked as a symptom of a brutally loveless yet effusively sentimentalized era, and also as an ineluctable yet very concrete political location in the face of both the intensifying external realities of war, occupation, apartheid, austerity, and terror, as well as the increasingly normalized internalizations of ordinary imperialism, nationalism, neoliberalism, fascism, and colonialism—all of which seem bent on extinguishing the possibility of relation itself. The book asks that we look at practices of love and other material labors that yield and sustain these realities within complex lifeworlds; indeed, those which sustain entire systems of our subjection, extraction, and disposability—such as colonialism, capitalism, liberalism, and fascism—as lifeworlds, especially when given, dominant, forms of recognition, affection, embrace, and belonging are unacceptable or even repulsive. Distancing itself from shortcuts afforded by love’s abstract forms deployed in ethical and moral discourses that at once elevate it yet wholly reduce it to a timeless, apolitical, essence, Another Love sees love as a material and political relation to time and space, signaling willed and unwilled shifts in historical reality in societies juggling various wars and annihilations. It maintains that love is something in and with which we confess our complicities not only with but also against hegemonic notions of belonging, devotion, martyrdom, hospitality, publicity, collectivity, and solidarity nurtured and harvested under capital and colony. The longing and the love—missed by the pernicious and reactionary politics both of liberal democracy and the incidental fascisms that it claims to set out to fix—can give us clues into past, present, and future, moments of rebellion, resistance, rejection, and redemption that are crucial to a liberatory, anticolonial, and antifascist politic, and to rethinking attachment, desire, and relation itself.