French philosophy since World War II has been preoccupied with the issue of difference. Specifically, it has wanted to promote or to leave room for ways of living and of being that differ from those usually seen in contemporary Western society. Given the experience of the Holocaust, the motivation for such a preoccupation is not difficult to see. For some thinkers, especially Jean-Luc Nancy, Jacques Derrida, Emmanuel Levinas, and Gilles Deleuze, this preoccupation has led to a mode of philosophizing that privileges difference as a philosophical category. Nancy privileges difference as a mode of conceiving community, Derrida as a mode of conceiving linguistic meaning, Levinas as a mode of conceiving ethics, and Deleuze as a mode of conceiving ontology. Reconsidering Difference has a twofold task, the primary one critical and the secondary one reconstructive. The critical task is to show that these various privilegings are philosophical failures. They wind up, for reasons unique to each position, endorsing positions that are either incoherent or implausible. Todd May considers the incoherencies of each position and offers an alternative approach. His reconstructive task, which he calls "contingent holism," takes the phenomena under investigation—community, language, ethics, and ontology—and sketches a way of reconceiving them that preserves the motivations of the rejected positions without falling into the problems that beset them.

Forty years ago Louis Hartz surveyed American political thought in his classic The Liberal Tradition in America. He concluded that American politics was based on a broad liberal consensus made possible by a unique American historical experience, a thesis that seemed to minimize the role of political conflict.Today, with conflict on the rise and with much of liberalism in disarray, James P. Young revisits these questions to reevaluate Hartz's interpretation of American politics. Young's treatment of key movements in our history, especially Puritanism and republicanism's early contribution to the Revolution and the Constitution, demonstrates in the spirit of Dewey and others that the liberal tradition is richer and more complex than Hartz and most contemporary theorists have allowed.The breadth of Young's account is unrivaled. Reconsidering American Liberalism gives voice not just to Locke, Jefferson, Hamilton, Madison, Lincoln, and Dewey but also to Rawls, Shklar, Kateb, Wolin, and Walzer. In addition to broad discussions of all the major figures in over 300 years of political thought?with Lincoln looming particularly large?Young touches upon modern feminism and conservatism, multiculturalism, postmodernism, rights-based liberalism, and social democracy. Out of these contemporary materials Young synthesizes a new position, a smarter and tougher liberalism not just forged from historical materials but reshaped in the rough and tumble of contemporary thought and politics.This exceptionally timely study is both a powerful survey of the whole of U.S. political thought and a trenchant critique of contemporary political debates. At a time of acrimony and confusion in our national politics, Young enables us to see that salvaging a viable future depends upon our understanding how we have reached this point.Never without his own opinions, Young is scrupulously fair to the widest range of thinkers and marvelously clear in getting to the heart of their ideas. Although his book is a substantial contribution to political theory and the history of ideas, it is always accessible and lively enough for the informed general reader. It is essential reading for anyone who cares about the future of U.S. political thought or, indeed, about the future of the country itself.

Contributions by Lindsay Alexander, Alison Arant, Alicia Matheny Beeson, Eric Bennett, Gina Caison, Jordan Cofer, Doug Davis, Doreen Fowler, Marshall Bruce Gentry, Bruce Henderson, Monica C. Miller, William Murray, Carol Shloss, Alison Staudinger, and Rachel Watson The National Endowment for the Humanities has funded two Summer Institutes titled "Reconsidering Flannery O’Connor," which invited scholars to rethink approaches to Flannery O’Connor’s work. Drawing largely on research that started as part of the 2014 NEH Institute, this collection shares its title and its mission. Featuring fourteen new essays, Reconsidering Flannery O’Connor disrupts a few commonplace assumptions of O’Connor studies while also circling back to some old questions that are due for new attention. The volume opens with “New Methodologies,” which features theoretical approaches not typically associated with O’Connor’s fiction in order to gain new insights into her work. The second section, “New Contexts,” stretches expectations on literary genre, on popular archetypes in her stories, and on how we should interpret her work. The third section, lovingly called “Strange Bedfellows,” puts O’Connor in dialogue with overlooked or neglected conversation partners, while the final section, “O’Connor’s Legacy,” reconsiders her personal views on creative writing and her wishes regarding the handling of her estate upon death. With these final essays, the collection comes full circle, attesting to the hazards that come from overly relying on O’Connor’s interpretation of her own work but also from ignoring her views and desires. Through these reconsiderations, some of which draw on previously unpublished archival material, the collection attests to and promotes the vitality of scholarship on Flannery O’Connor.

REDD+ operates to reorganise social relations and to establish new forms of global authority over forests in the Global South.

This revolutionary book presents a new conception of community and the struggle against capitalism. In Undoing Work, Rethinking Community, James A. Chamberlain argues that paid work and the civic duty to perform it substantially undermines freedom and justice. Chamberlain believes that to seize back our time and transform our society, we must abandon the deep-seated view that community is constructed by work, whether paid or not. Chamberlain focuses on the regimes of flexibility and the unconditional basic income, arguing that while both offer prospects for greater freedom and justice, they also incur the risk of shoring up the work society rather than challenging it. To transform the work society, he shows that we must also reconfigure the place of paid work in our lives and rethink the meaning of community at a deeper level. Throughout, he speaks to a broad readership, and his focus on freedom and social justice will interest scholars and activists alike. Chamberlain offers a range of strategies that will allow us to uncouple our deepest human values from the notion that worth is generated only through labor.

A critical reflection on the field of feminist research in educational leadership.