The article presents a historical and philosophical study of the main philosophical ideas of the American thinker of the Puritan era, John Cotton (1585–1652). The renowned thinker worked as a priest both in England and in the American colonies. He was known as an outstanding theologian and Puritan philosopher of the Massachusetts Bay Colony. The future philosopher received his education at Trinity College and Emmanuel College in Cambridge. His reputation was associated with his ability to preach and his (...) knowledge of theology, but his views also contained a place for philosophical reflections. He was a supporter of Puritan philosophy and was opposed to Catholicism, which was reflected in his works. In addition, he opposed the Anglican Church, which he considered insufficiently separated from Catholicism. However, in his philosophy of religion, there was a desire to purify faith from unnecessary burden. His ideas and views on religion made it possible to create the Puritan movement, which placed great emphasis on personal faith and rejected many customs and rituals that were considered unnecessary. On the one hand, J. Cotton was a critic of the church institution, but on the other hand, he did not support separation from it. He maintained a balance in his views and believed that the expulsion of his ideological opponent, Roger Williams, was related to the danger of his ideas. He believed that man cannot save himself and depends on God's grace. The American thinker took part in important polemical discussions in the American colonies, where his religious philosophy determined the settlers' way of life. He was a supporter of philosophical dialogue and believed that truth arises only in dialogue. (shrink)

The Puritans of the sixteenth and seventeenth-centuries have often been relegated to neglect or disdain. However, a more accurate understanding recognizes that Puritanism was in essence a devotional movement that sought to renew the spiritual life of individuals and the church. Therefore, it is not surprising that the Puritans have produced some of the most descriptive and extensive literature on spiritual formation or to use their preferred term, piety. This article examines the contribution of Isaac Ambrose and his teaching and (...) practice of personal spiritual disciplines. A significant component of Puritanism was their strong emphasis on experimental or practical piety. After examining Ambrose's understanding of the nature and purpose of spiritual disciplines, a brief survey from his writings will reveal both his personal experiences and the benefits that he received from engaging them. Significantly, Puritan piety has much to teach the contemporary church and the question of retrieval of wisdom for today rounds out this essay. (shrink)

Modernist philosophy and psychology have pursued a variety of methods and models for understanding the universal inclination of human persons toward moral self-deception. We tend, as the Scriptures reveal and as recent empirical studies have confirmed, to think more highly of ourselves and our personal moral caliber than we ought. Whereas, Freud, Sartre, and others have offered solutions to the “paradox” of self-deception—that is, how one can be both deceiver and deceived—their solutions ultimately fall short in terms of both coherence (...) and explanatory power. From a Christian perspective, secular frameworks are bound to falter because they do not account for humanity’s status as fallen and sinful before a holy God. The gospel of Jesus Christ, on the other hand, offers means not only of understanding, but overcoming, moral self-deception. Historically, no movement of Christian spirituality has been more rigorously skeptical of the human ability to “know thyself” truly than the Puritans. This analysis of Puritan pastoral theology provides a helpful lens through which to view, and undermine, the deceitfulness of the human heart. (shrink)

This article discusses the role of nature in the theological system of New England minister Samuel Willard. I focus specifically on his account of theological anthropology, the relationship of nature and grace, and the moral law, and show how each relates to his views on civil government and civil law. Willard affirmed the natural law, natural religion, and natural worship, and he acknowledged and respected pagan civic virtue and grounded civil order and social relations in nature. Willard’s theological articulations are (...) substantively the same as those found among the ‘Reformed orthodox’ theologians of 17th century Europe, which provides evidence for the thesis that Reformed orthodoxy was a transatlantic movement. His reliance on nature also corrects scholarship on the New England Puritans, which often assumes that they rejected the Christian natural law tradition. (shrink)

Discusses the nature and status of political systems from the Puritan upheaval of the seventeenth century to the totalitarian movements of our own day.

The paper proposes two ideas: (1) The wilderness preservation movement has failed to identify key elements involved in situations of environmental conflict. (2) The same movement seems unaware of its location within a tradition which is both elitist and Puritan. Holmes Rolston's recent work on the apparent conflict between feeding people and saving nature appears to exemplify the two points. With respect to point (1), Rolston's treatment fails to address the institutional and structural features which set the agenda for (...) individual human lives. The human ecology of environmental destruction cannot ignore the role of corporate actors such as banks, national governments, transnational corporations, trade unions and so on. These agents interact with each other in various ways and also have an internal structure – perhaps akin to Arthur Koestler's conception of the holarchy - which enables people working within them to avoid taking responsibility for policies that have damaging environmental consequences. As far as thesis (2) is concerned, Rolston's work shares common features with Arne Naess's deep ecology and Aldo Leopold's land ethic. All of these writers draw, perhaps unconsciously, on a tradition of sporting elitism associated with the Great White Hunter. One variety of this tradition combines elitism with a form of Puritanism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Dmitry Khanin THE POSTMODERN POSTURE Postmodernists—the sectarians ofour day—proclaim that the old kingdom of historical narrative and historical subject has perished, and is now being replaced by a new one of ahistorical discourses and ahistorical characters. According to these prophets, "history" is anyway just changes in ways of talking about history. Anyone who does not agree with the ahistoricity of the postmodern world oudook may be accused—and tried on (...) the spot—of defending the cause of the totalitarian Reason against the most liberating movement of today. This postmodernist abuse of history is paradoxical, since the very notion of history coming to its end and giving way to the ahistorical kingdom of freedom and merry debauchery is itself a very old idea, even a mythological one. The description ofhistory as marching toward its own demise relies on a whole tradition which portrays history as a drama. Aristode's conception of tragedy as a sequence of actions culminating in a dénouement has no doubt shaped this view of historical process. Christian and other religious millenarians have announced the end of history already many times. Yet another notorious instance of such eschatological daydreaming is the futurology of Karl Marx, who envisaged the kingdom of communism as occupying this same ahistorical space. A rather obsolete idea, perhaps, but it seems still to attract postmodernists, though they give it a characteristic twist, since they sincerely believe theory, discourse, écriture (i.e., theoretico-symbolical activity) are much more important than any actual historical contentprocesses and events. One of the most notable spokesmen for this approach is Arthur Danto, who insists that world history evolved in a good Hegelian manner until the theorists came to understand that history depends on their Philosophy and Literature, © 1990, 14: 239-247 240Philosophy and Literature texts much more than theorists themselves depend on historical processes and events.1 Many theoreticians working in an otherwise Marxist tradition similarly are glad to assert with FredricJameson that we must say farewell to Marx's positivistic illusion that history is driven by laws disguised as economic forces.2 In the epoch of "late capitalism," says Jameson, consumption gains the upper hand over production and becomes the mainspring of history. Of course, in light of recent doings in Europe I am tempted to ask if we owe it to postmodernists—and their ahistorical, inconsistent, and generally confounding claims about history lying in ruins—that the Berlin Wall actually is in ruins and Vaclav Havel is president of Czechoslovakia. Even more daring theorists may now declare an era of "very late capitalism." Here it will not be merely the mass media that act transformatively on society (as McLuhan claimed), but rather consumer goods themselves, like state-of-the-art washing machines or French perfumes, which create a new aura of intellectual discourse. TL· Postmodern Scene: Excremental Culture and Hyper-AesÜietics, a book by two Canadian authors, Arthur Kroker and David Cook, promotes such a sea change in the theoretical landscape and along the way presents a joyous recapitulation ofthe latest fads in postmodern thinking. The new apostolic generation ofpostmodern critics seems to enjoy the beautiful new things that can be bought for bucks, worrying at the same time that bucks may be losing some of their purchasing power. Like Hari-Krishnas dancing in the street they luckily possess a sort of happy consciousness which also recalls their puritanical great grandfathers who regarded profligacy as the greatest sin and much preferred saving to spending. In what follows I want to draw a portrait of this new postmodern posture. A few main assumptions underlie Kroker's and Cook's wake for postmodernism, which, in its peculiar genre of philosophic obituary, epitomizes and thus prepares for future oblivion views which were exceedingly popular in the preceding decade. First of all, the authors adopt Baudrillard's equation of Marx and Nietzsche: "Marx and Nietzsche shared a deep and common affinity in meditating upon historical (Christian) and materialistic (capitalist) expressions ofthewill ofpower."3 From Baudrillard's perspective Marx appears as a pathetic romantic who tried to defend the "referential illusion" by renaturalizing concrete labor even though its entirely abstract character was brilliandy revealed in Das Kapital. Baudrillard... (shrink)

Starting with the Reformation, as a social and religious mass movement, the institution of the “state” became synonymous with authority, and until the Enlightenment, the mundane absolute order deployed varied patterns. Beginning with Calvinism, which legitimized the expansion of state institutions, the sixteenth and seventeenth centuries marked a shift to modernization. Puritan authoritarianism, based on “saintly” discipline and on quasi-marginal freedom, developed a new, impersonal and voluntary political doctrine. While one generally associates Anglo-American Puritanism with political freedom, democracy or (...) capitalism, we argue for a very different perspective, namely that the Puritans were both partisans of a medievalist paradigm as well as genuine enemies of democratic, liberal and secular values. Moreover, we emphasize that the Anglo-American radical Puritanism was only tempered by the Enlightenment. The enlightened philosophes were the defense advocates of liberal and pluralist ideas, and came out victorious of the competiton of ideas with their Puritan rivals. (shrink)

This paper is intended to elaborate the anthropocentric paradigm in the study of Islamic law which is done for two reasons. The first is the increasing trend of theocentricism within various puritan communities. This trend rejects the contextualization of Islamic law and has the potential to produce radical movements in the name of religion. The second is that, Islamic law studies is still rarely associated with the issues of legal paradigms, even though they are considered as the foundation in (...) the establishment of Islamic law. Thus, this paper is written as an attempt to make the prophetic social science paradigma an analytical tool for puritans’ Islamic law epistemology. This study reveals that the epistemological demystification is very important for the study of contemporary Islamic law. There are two steps in carrying out epistemological demystification: the first is the transformation of the basic structure of Islamic law. This transformation requires a shifting issue from theocentric to the anthropocentrism. The transformative theoanthropocentric paradigm as the basic legal structure has the capability to contextualize Islamic law which is not only relevant to the Muslim community, but also to the community as a whole. The second is the development of a theoretical framework. Concerning with this, Kuntowijoyo offers analytic-synthetic theories which accommodate a demystified vision as a link to a transformative theological foundation. (shrink)

Art and the escape from banality [by] A. Clutton Brock.--Christianity and art [by] Percy Dearmer.--The art of movement [by] A. S. Duncan--Jones.--The Puritan objection to art [by] Malcolm Spencer.--The artist and the saint [by] Alfred W. Pollard.--Literature and religion [by] J. Middleton Murry.--The doctrine of values [by] Percy Dearmer.

This paper has two main foci: the history of curriculum design, and implications from the new sciences of chaos and complexity for the development of new forms of curriculum design and teaching implementation. Regarding the first focus, the paper posits that there exist—to use Wittgenstein's phrase—‘family resemblances’ between Peter Ramus’ 16th century curriculum design and that of Ralph Tyler in the 20th century. While this 400‐year linkage is by no means linear, there are overlapping strands from Ramus to Comenius to (...) the Puritans to colonial New England to Horace Mann to Ralph Tyler. What unites these strands, all belonging to the Protestant Methodization movement that swept across northern Europe into colonial America and the USA, is the concept of Method. Taylor's ‘time and motion’ studies set the stage for Tyler's Basic Principles of curriculum design—those starting with set goals and concluding with measured assessment. The second focus draws on the new sciences of chaos and complexity to develop a different sense of curriculum and instruction—open, dynamic, relational, creative, and systems oriented. The paper concludes with an integration of the rational/scientific with the aesthetic/spiritual into a view of education and curriculum informed by complexity. (shrink)

This article is the first in a two-paper series, which offers a comprehensive and systematic review of, and response to, various anti-MeToo arguments made by MeToo skeptics. Taking the U.S. and China as examples, the first section overviews the local contexts of anti-sexual-assault/harassment movements, and the respective issues and challenges they each confront. It then summarizes the three primary objectives of the MeToo movement (accountability, empowerment and reform) and the three ideal-typical critiques advanced by MeToo skeptics (the Mobs Critique, the (...) Damsels-in-Distress Critique, and the Puritans Critique). The second through fourth sections will address various versions of the Mobs Critique and the fifth section the Damsels-in-Distress Critique, whereas the Puritans Critique will be left for the forthcoming second article in the series. -/- More specifically, the second and third sections of this article discuss how MeToo skeptics misappropriate the notions of “presumption of innocence” and “trial by public opinion” respectively. As it turns out, the caricature of the MeToo movement (as well as other movements aiming at swaying the public opinion) as the tyranny of mobs jeopardizing the rule of law reflects nothing but the skeptics’ own misconceptions of what the rule of law is and what we should learn from our historical experiences. The fourth and fifth sections respond, respectively, to the “argument from false accusations” and the “argument from self-victimization.” By reviewing conclusions of existing empirical researches and analyzing the conceptual and normative confusions underlying those arguments, I show how sex and gender biases distort implicitly yet systematically our cognitions of sexual assault and harassment. Because of the systematicity of such distortions, isolated resistances cannot effectively address the problems of sexual assault and harassment; by contrast, public opinion movements, such as MeToo, are exactly the kind of collective action crucial to the transformation of sociocultural ideas, and to the development of new institutions of effective remedy. -/- 本文是计划中一系列两篇文章的上篇，旨在对MeToo运动质疑者的各种常见观点及论述加以较为全面系统的辨析及回应。第一节以美国与中国为例，梳理反性侵扰运动的地方脉络，及在各自脉络中发展出的问题意识与面临的 挑战；在此基础上，总结MeToo运动追责、赋能与促变之三重诉求，并将质疑者的论调归纳为三大类型：“群氓批判”、“弱女子批判”与“道学家批判”。第二至四节针对“群氓批判”的不同版本做出回应，第五节着力批 驳“弱女子批判”，至于“道学家批判”则留待系列的下篇再行讨论。 -/- 具体而言，第二、三两节分别澄清质疑者对“无罪推定”与“舆论审判”概念的滥用与误用，指出为何质疑者将MeToo运动（以及其它公共舆论运动）视为践踏法治的群氓狂欢，乃是基于对法治原则的错误理解、以及对历史 经验的错位应激。第四节与第五节各自通过对质疑者“虚假指控论”与“自我受害者化论”的剖析，包括对相关经验研究的总结讨论、以及对此类论述中概念与逻辑的抽丝剥茧，揭示性别偏见如何隐蔽而深入地扭曲着我们在性侵 扰问题上的认知。恰恰是由于这种扭曲的系统性，导致我们无法以散兵游勇的方式有效反对性侵扰，而必须动员起MeToo这样的公共舆论运动，以集体行动的方式促成社会文化观念的变革，并在此基础上建设起新的救济制度 。. (shrink)

Some people live to work, others work to live, while still others prefer to live lives of leisure. Since the Puritans, American culture and literature have been dominated by individuals who have valued hard work. However, shortly after its founding, America managed to produce the leisurely Rip Van Winkle, who, over time, has been followed by kindred spirits such as, for instance, Walt Whitman, Henry David Thoreau, Twain’s Huck Finn, Melville’s Bartleby, Jack Kerouac, Diane di Prima, the Hippies, and Christopher (...) McCandless. With the rise of the Indie Film movement of the 1990s, so came the rise of the slacker film. Films such as Slacker, Singles, Wayne’s World, Reality Bites, Clerks, Kicking and Screaming, Mallrats, Chasing Amy, The Big Lebowski, and Office Space filled theatres over the decade with characters who take an unorthodox view of work and stress the importance of leisure in life. This essay discusses two slacker films, Richard Linklater’s Slacker and Kevin Smith’s Clerks, which defined the slacker phenomenon in the 1990s and constituted two important landmarks in American independent film. While many of us may find the slacker pathetic and annoying, this essay argues that there is much value to be found in this healthy counterculture. By offering their perspectives on issues such as the Puritan work ethic, work-incited self-importance, leisure versus idleness and human relationships, Linklater and Smith join the preceding generations of slackers, providing a much needed balance to the American obsession with work and success. (shrink)

This paper has two main foci: (1) the history of curriculum design, and (2) implications from the new sciences of chaos and complexity for the development of new forms of curriculum design and teaching implementation. Regarding the first focus, the paper posits that there exist—to use Wittgenstein's phrase—‘family resemblances’ between Peter Ramus’ 16th century curriculum design and that of Ralph Tyler in the 20th century. While this 400‐year linkage is by no means linear, there are overlapping strands from Ramus to (...) Comenius to the Puritans to colonial New England to Horace Mann to Ralph Tyler. What unites these strands, all belonging to the Protestant Methodization movement that swept across northern Europe into colonial America and the USA, is the concept of Method. Taylor's ‘time and motion’ studies set the stage for Tyler's Basic Principles of curriculum design—those starting with set goals and concluding with measured assessment. The second focus draws on the new sciences of chaos and complexity to develop a different sense of curriculum and instruction—open, dynamic, relational, creative, and systems oriented. The paper concludes with an integration of the rational/scientific with the aesthetic/spiritual into a view of education and curriculum informed by complexity. (shrink)

From an early age Jonathan Edwards became intellectually equipped for the task of defining theology of the revival movements of North America. As a revivalist Edwards came from a Calvinistic theological tradition and moved along the plane of seventeenth- and eighteenth-century Puritan theology. Through his studies and meditations on God’s Word Edwards realised that the great need of his time was for a change in the way the old doctrine of sovereignty needed to be understood. The realisation of this (...) fact led him to produce an explicitly and consistently Calvinistic theology of revival. For Edwards revival times represented unusual and extraordinary times. In his eyes, revival is a glorious and wonderful working of God when the Spirit of God is poured out in a far greater and more glorious measure. (shrink)

Book Reviewed in this article: Traditional Sayings in the Old Testament. By Carole R. Fontaine. Pp. viii, 279, Sheffield, The Almond Press, 1982, £17.95, £8.95. The First Day of the New Creation: The Resurrection and the Christian Faith. By Vesilin Keisch. Pp.206, Crestwood, New York, St Vladimirs Seminary Press, 1982, £6.25. The First Day of the New Creation: The Resurrection and the Christian Faith. By Vesilin Keisch. Pp.206, Crestwood, New York, St Vladimir's Seminary Press, 1982, £6.25. The Resurrection of Jesus: (...) A Jewish Perspective. By Pinchas Lapide. Pp.160, London, SPCK, 1983, 4.95. Easter Enigma. By John Wenham. Pp.162, Exeter, Paternoster Press, 1984, £2.95. The Anastasis: the Resurrection of Jesus as an Historical Event. By J. Duncan M. Derrett. Pp.xiv, 166, Shipston‐on‐Stour, P. Drinkwater, 1982, £5.00. The Open Heaven: A Study of Apocalyptic in Judaism and Early Christianity. By Christopher Rowland. Pp. xii, 562, London, SPCK, 1982, £22.50. Christianity Rediscovered: An Epistle from the Masai. By Vincent J. Donovan. Pp. viii, 200, London, SCM Press, 1982, £5.50. Basics of a Roman Catholic Theology. By William A. Van Roo, S.J. Pp.387, Rome, Gregorian University Press, 1982, $21.00. Charisms and Charismatic Renewal: a Biblical and Theological Study. By Francis A. Sullivan. Pp.184, Dublin, Gill & Macmillan, 1982, £5.95. Holiness and Politics. By Peter Hinchliff. Pp.214, London, Darton, Longman and Todd, 1982, £8.95. Rational Theology and the Creativity of God. By Keith Ward. Pp.240, Oxford, Blackwell, 1982, £14.00. The Point of Christology. By S.M. Ogden. Pp.xii, 193, London, SCM Press, 1982, £5.95. Fullness of Humanity: Christ's Humanness and Ours. By T.E. Pollard. Pp.126, Sheffield, The Almond Press, 1982, £9.95, £5.95. Milton's Good God: A Study in Literary Theodicy. By Dennis Richard Danielson. Pp.xi, 292, Cambridge University Press, 1982, £20.00. Biblical Tradition in Blake's Early Prophecies: The Great Code of Art. By Leslie Tannenbaum. Pp.xiii, 373, Princeton University Press, 1982, £17.60. The Inner Journey of the Poet and Other Papers. By Kathleen Raine, edited by Brian Keeble. Pp.xii, 208, London, George Allen and Unwin, 1982, £9.95.iVol. 34: Horayot and Niddah. Translated by Jacob Neusner. Pp.xiii, 243, Chicago, The University of Chicago Press, 1982, £17.50. Holy Land Pilgrimage in the Later Roman Empire A.D. 312–460. By Ed. Hunt. Pp. £+ 269, Oxford University Press, 1982, £16.50. Constantine versus Christ: The Triumph of Ideology. By Alistair Kee. Pp.186, London, SCM Press, 1982, £5.95. Society and the Holy in Late Antiquity. By Peter Brown. Pp.347, London, Faber and Faber, 1982, £10.50. Elishe: History of Vardan and the Armenian War. Translation and commentary by Robert W. Thomson. Pp.x, 353, 1 map, Cambridge, Harvard University Press, 1982, £21.00. Ireland in Early Mediaeval Europe: Studies in Memory of Kathleen Hughes. Edited by Dorothy Whitelock, Rosamond McKitterick and David Dumville. Pp.x, 406, Cambridge University Press, 1982, £39.00. Letters from Ireland 1228–1229 by Stephen of Lexington. Translated with an introduction by B.W. O'Dwyer. Pp.vii, 292, Kalamazoo, Cistercian Publications, 1982, $24.95. The Occupation of Celtic Sites in Ireland by the Canons Regular of St Augustine and the Cistercians. By Geraldine Carville. Pp.ix, 158, Kalamazoo, Cistercian Publications, 1982, $13.95. Chartres: The Masons who built a Legend. By John James. Pp.200, London, Routledge and Kegan Paul, 1982, £17.50. Temples, Churches and Mosques: A Guide to the Appreciation of Religious Architecture. By J.G. Davies. Pp.x, 262, Oxford, Basil Blackwell, 1982, £12.50. The Murdered Magicians: The Templars and their Myth. By Peter Partner. Pp.xxi, 209. Oxford University Press, 1982, £12.95. The Italian Crusades: The Papal‐Angevin Alliance and the Crusades Against Christian Lay Powers, 1254–1343. By Norman Housley. Pp.xi, 293, Oxford, Clarendon Press: Oxford University Press, 1982, £17.50. The Westminster Chronicle, 1381–1394. Edited and Translated by L.C. Hector and Barbara F. Harvey. Pp.lxxvii, 563. Oxford, the Clarendon Press, 1982, £42.00. Frömmigkeitstheologie am Anfang des 16. Jahrhunderts. By Berndt Hamm. Pp.xv, 378, Tübingen, J.C.B. Mohr, 1982, 168 DM. Erasmi Opera omnia, IX, 2: Desiderii Erasmi Roterodami Apologia respondens ad ea quae Iambus Lopis Stunica taxavrat in prima duntaxat Novi Testamenti aeditione. Edited by Henk Jan de Jonge. Pp.292, Amsterdam, North‐Holland Publishing Company, 1983, 280 guilders. The Christian Polity of John Calvin. By Harro Höpfl. Pp.x, 303, Cambridge University Press, 1982, £27.50. Concerning the Eternal Predestination of God. By John Calvin, translated with an Introduction by J.K.S. Reid. Pp.191, Cambridge, James Clarke & Co., 1982, £5.95. Spanish Protestants and Reformers in the Sixteenth Century: A Bibliography. By A. Gordon Kinder. Pp.108, London, Grant & Cutler, 1983, £6.80. Moderate Puritans and the Elizabethan Church. By Peter Lake. Pp.viii, 357, Cambridge University Press, 1982, £27.50. Resistance and Compromise: The Political Thought of Elizabethan Catholics. By Peter Holmes. Pp.viii, 279, Cambridge University Press, 1982, £22.50. Dutch Puritanism: A History of English and Scottish Churches of the Netherlands in the Sixteenth and Seventeenth Centuries. By Keith L. Sprunger. Pp.xiii, 485, Leiden, E.J. Brill, 1982, 172 guilders. John Toland and the Deist Controversy. By Robert E. Sullivan. Pp.viii, 355, Cambridge, Harvard University Press, 1982, £19.95. Radical Sects of Revolutionary New England. By Stephen A. Marini. Pp. 213, Cambridge, Harvard University Press, 1982, £11.55. Religion and Society in North America: An Annotated Bibliography. Edited by Robert deV: Brunkow. Pp.xi, 515, Santa Barbara, ABC‐Clio; Oxford, EBC‐Clio, 1983, £57.75. Charles Lowder and the Ritualist Movement. By Lida Ellsworth. Pp.vi, 234, London, Darton, Longman & Todd, 1982, £17.95. How the Pope became Infallible: Pius IX and the Politics of Persuasion. By August Bernhard Hasler. Pp.xi, 383, New York, Doubleday, 1981, $14.95; London, Sheldon Pres, 1982, £15.00. Hauptsache der Papst ist katholisch. Edited by Bruno Nies. Pp.104, Salzburg, Otto Müller, 1982, öS 140. Religious Change in Contemporary Poland: Secularization and Politics. By Maciej Pomian‐Srednicki. Pp.227, London, Routledge & Kegan Paul, 1982, £12.50. World Christian Encyclopedia: A Comparative Survey of Churches and Religions in the Modern World. Edited by David B. Barrett. Pp.1010, Nairobi, Oxford University Press, 1982, £55.00. Probability and Evidence. By Paul Horwich. Pp.vii, 146, Cambridge University Press, 1982, £15.00. Philosophical Foundations of Probability Theory. By Roy Weatherford. Pp.xi, 282, London, Routledge and Kegan Paul, 1982, £15.00. The Origins of Greek Thought. By Jean‐Pierre Vernant. Pp.144, London, Methuen, 1982, £9.95. Portraying Analogy. By J.F. Ross. Pp.xi, 244, Cambridge University Press, 1981, £20.00. The Marriage of East and West. By Bede Griffiths. Pp.224, London, Collins, 1982, £5.95. The Religious Experience: A Socio‐Psychological Perspective. By C.D. Batson & W.L. Ventis Pp.ix, 356, New York, Oxford University Press, 1982, £18.50,£9.95. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:James S. Mullican DETERMINISM, FATALISM, AND FREE WILL IN HAWTHORNE A recurrent theme in Nathaniel Hawthorne's writing is the relationship between fatalism and free will. His tales, romances, and notebooks contain explicit and implied references to man's freedom of choice and his consequent responsibility for his acts, as well as to "fatalities" that impel men to various courses of action. Much of the ambiguity in Hawthorne's fiction rests on (...) this conflict between the notions of human freedom and responsibility on one hand and fatalism on the other. Although there is no question that this theme was important for Hawthorne, there is much disagreement concerning what Hawthorne himself believed. Critics have taken virtually every position on the spectrum between the poles of complete freedom and complete fatalism. That this disagreement exists should not be surprising. Hawthorne was an artist, not a philosopher or theologian; an important element of his technique, perhaps essential to his vision of life, was his ambiguity. His dual vision of the world, of matter and spirit, of evil and good, and his emphasis now of one, now of the other, engender disagreement concerning his view of life. His alternate fascination with and apparent rejection of Puritanism have led some to believe he was a predestinarían, others to hold that he was a "libertarian," and at least one critic to write that Hawthorne believed in a "modified predestination." Turner argued that Hawthorne's attitude toward reform led him to fatalistic thinking. Since reform movements touched only the surface manifestations of vice, such movements were useless, in Hawthorne's view. The logical conclusion of such a position, reasoned Turner, was fatalism. "Hence reform which would stir only the superficial outcroppings and would leave untouched the real causes underneath would be futile at best. And since the true sources of evil, so Hawthorne thought, lie largely beyond the reach of human efforts, fatalism was the certain end of his thinking." Turner saw evidence for fatalism 91 92Philosophy and Literature in Hawthorne's fiction also: "... there is a clear suggestion that the decisions [by Hester, Dimmesdale, Rappaccini, Ethan Brand, and Hollingsworth] have been inevitable, that the agent responsible is fate rather than Hawthorne's character." This critic concluded that Hawthorne was convinced that "the universe, including man and man's soul, is governed by inexorable law." Some critics have linked Hawthorne's beliefs regarding free will and fatalism to his attitude toward Calvinism. Schneider wrote, "... Hawthorne translated into empirical truths the essential doctrines of Calvinism.... From the popular doctrine of reform, he returned to the Puritan doctrine of divine sovereignty." Schneider suggested that Hawthorne purified the doctrines of the Puritans and returned them to their original purpose, salvation of the soul. "He recovered what Puritans professed but seldom practiced—the spirit of piety, humility, and tragedy in the face of the inscrutable ways of God." Cowley wrote that Hawthorne "believed in predestination, as the Calvinists did." Mills was of the opinion that Hawthorne was the most sympathetic to the Puritans of the writers of his day, but that Calvinist dogma was moderated and softened in Hawthorne: "He did not accept completely the Calvinist doctrine of predestination, nor did he emphasize the supreme sovereignty of God which was the driving force of Calvinism." Other critics have granted some measure of freedom to Hawthorne's characters. Arvin wrote, "... freedom of choice exists, but on so narrow a basis that, once exercised in the wrong direction, it is forever resigned." Fairbanks held that Hawthorne reserved to man the initial moral choice which set up the chain of necessity, and from that notion Fairbanks drew the conclusion that, "Though often called a fatalist, Hawthorne believed in free will." Schwartz, in an unpublished doctoral dissertation, argued from Hawthorne's life and from his writings that he rejected fatalism in favor of free will. Wagenknecht noted that Hawthorne refused "to accept foreordination and total depravity." Still other critics have emphasized a paradoxical element in Hawthorne 's writing, his acceptance of both horns of the dilemma. Waggoner wrote: "He saw man as immersed in a mystery in which responsibility is at odds with fate. His own natural tendency was to emphasize causation at the... (shrink)

This chapter notes that the purchase of books alone misrepresents the readership and reception of continental reform in English parishes. For instance, it argues that the demands of the laity for work by Genevan reformers should be viewed alongside the concerns of parish administration as well as other purchases, such as occasional prayers. It is now evident that English Reformation was not simply an act of state as maintained by traditional accounts. New narratives focus attention on how lay reception shaped (...) the nature of reformation, instead of quantifying reform through numbers in favour of or in resistance to the movement. Negotiation was a common practice for lay men and women, whether through the selective support of reform to suit individual interests, through the agitation for more zealous reform, or through the redefinition of orthodoxy in puritan communities. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reading The Second Sex Sixty Years LaterJulia KristevaTranslated by Timothy HackettPublished in 1949, today The Second Sex is a youthful sixty-year-old woman who has created a scandal, but also a school of thought: She marks a decisive stage in women's liberation and continues to accelerate it.Let's try to place ourselves in that year, 1949: The world has barely dressed its wounds from World War II and onto the scene (...) steps a young French woman—from an aristocratic and Catholic background, enjoying a liberal lifestyle and endowed with philosophical tenacity, pedagogical talents, and contagious style without precedent—who announces to her dumbfounded readers that the second sex is free. To be sure, she immediately issues the following qualification, "the free woman is just being born" (Beauvoir 2010, 751), and this remains the case today. It is, however, already a global phenomenon, one that has not yet finished leaving its effects, since what is at stake is a veritable anthropological revolution: I say "anthropological revolution" for, beyond the freedom of choice with respect to maternity and the right to social, economic, and political equality, what is at stake is a new form of assuring the continuity of the human species along with the bold definition of transcendence as freedom. What becomes of humanity if birth, freedom, and the spectacle are put in the hands of women? Obscurantists, fundamentalists, and puritans of all stripes become alarmed and decry the scandal. If the future is hereby opened up—with all the risks that this entails—does it welcome and offer new possibilities?This anthropological revolution has been in preparation since the beginning of time. The British suffragettes inscribed it in their political agenda and feminist movements after May '68 intended to deepen it. But this revolution [End Page 137] [elle] only became conscious of its magnitude and took the world by storm, thanks to the experience and the pen of Simone de Beauvoir.Simone de Beauvoir (1908-1986) is already a well-known philosopher and writer by 1949, when she begins to create something of a scandal: she has already published She Came to Stay, Pyrrhus and Cineas, The Blood of Others, Who Shall Die?, All Men Are Mortal, The Ethics of Ambiguity, and America Day By Day. Along with Jean-Paul Sartre and in the wake of the burgeoning (naissant) existentialist movement (whose genesis she would intimately describe in Les Mandarins, 1954), Simone de Beauvoir pursues an experience that is at once personal and political, as well as a philosophical project whose central theme and absolute objective is freedom, which she understands as a form of revolt and non-consent. It remains important to emphasize this today as we begin the third millennium, a time in which freedom, revolt, and non-consent tend to disappear in favor of other concerns that reflect a globalized world: fear, security, adaptation, and integration."Freedom" lies at the heart of the life and the work of the one whom the hostile press disparagingly calls "Sartrean." The freedom of Madame Roland, who acknowledged, "Oh what crimes are committed in thy name," is the same freedom whose risks Simone de Beauvoir downplays in The Ethics of Ambiguity, a work that denounces the ambivalent fascination with communism found in other existentialists.Freedom nevertheless; above all and at all costs: For Simone de Beauvoir, freedom (elle) remains and will remain the inextinguishable star that has incessantly guided philosophical inquiry since Socrates; inspired the noble heights of Christian thought, particularly in Pascal (who deemed man more noble than the universe that crushes him, for he knows that he dies while the universe doesn't). It is the same freedom that fueled the rebellious bodies and spirits of the Enlightenment; that forged the style of great European literature; it is the same freedom that animates Hegel's dialectic and even modern phenomenology, which existentialism takes as its support. So many references and experiences resonate in the work of this forty-year-old author as she sets out to write The Second Sex.Her first novels recount the relentless struggles that women undergo (jealousy, abandonment, solitude, violence, various injustices) in order to extricate themselves from their... (shrink)

A Marriage Made in Hell Where did they come from, these furiously self-righteous “social justice warriors”? The growing radicalism and intolerance on the American left is the result of the strange union of Nietzsche’s “will to power” and a secularized Puritan moralism. In this penetrating study, Mark T. Mitchell explains how this marriage made in hell gave birth to a powerful and destructive political and social movement. Having declared that “God is dead,” Friedrich Nietzsche identified the “will to power” (...) as the fundamental force of human life. There is no good or evil in a Nietzschean world—only the interests of the strong. Reason and the common good have no place there. The Puritan, by contrast, is morally rigorous, zealous to promote virtue and punish vice. America’s Puritan tradition, now thoroughly de-Christianized, has been reduced to a self-righteous moral absolutism that focuses on the faults of others, intent on avenging the sins of society, institutions, and the past in pursuit of the secularized ideals of equality, diversity, and social justice. As Nietzsche’s ideas have permeated our culture, a new generation of radicals has embraced the rhetoric and tactics of the will to power. But the strength of America’s residual Puritanism keeps them only half-baked Nietzscheans. More Christian than they care to admit, they cling to a moralism that Nietzsche would despise. The incoherence of their mixed creed dooms social justice warriors to perpetual frustration. Their identity politics generates ever more radical demands that can never be satisfied, further fracturing a society in desperate need of a unifying myth. We seem to be left with only two options, Mitchell concludes—Nietzsche or Christ, the will to power or the will to truth. The choice is bracingly simple. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 40.4 (2002) 549-550 [Access article in PDF] Book Review The Millenarian Turn: Millenarian Contexts of Science, Politics, and Everyday Anglo-American Life in the Seventeenth and Eighteenth Centuries James E. Force and Richard H. Popkin, editors. The Millenarian Turn: Millenarian Contexts of Science, Politics, and Everyday Anglo-American Life in the Seventeenth and Eighteenth Centuries. Vol. 3 of Millenarianism and Messianism in Early Modern European (...) Culture. Dordrecht: Kluwer Academic Publishers, 2001. Pp. xxv + 190. Cloth, $85.00. In the late 1960s and early 1970s, a significant body of scholars called attention to the idea of the millennium in English thought during the seventeenth century. These scholars argued that, especially during the epoch of the Civil Wars and Commonwealth, 1640 to 1660, religious speculation that history was moving toward its imminent consummation in a thousand-year reign of Christ exercised powerful influence on English politics and society, both in England itself and in colonial New England. To a lesser extent, scholars also noted the persistence of millennial anticipation after the Restoration, including speculation by mathematicians and scientists such as Isaac Newton.Richard H. Popkin, in addition to his well-known work on the history of skepticism, has played an important role in fostering and contributing to continued scholarship on millenarian and messianic ideas in the early modern era. In The Millenarian Turn: Millenarian Contexts of Science, Politics, and Everyday Anglo-American Life in the Seventeenth and Eighteenth Centuries, Popkin collaborates with James E. Force to publish eleven papers from a 1998 conference at the William Andrews Clark Memorial Library, UCLA. The book interprets the work of biblical exegetes, theologians, and scientists in the two centuries from 1600 to 1800 and places millenarian ideas in such varied contexts as Whig politics, the production of almanacs, Jewish-Christian relations, and early modern theories of geological history.The essays that comprise The Millenarian Turn are most successful when they reconstruct the millennial ideas of particular thinkers, relate these ideas to other aspects of a given individual's thought, and trace the revision of millennial ideas through successive generations. For example, Sarah Hutton of the University of Hertfordshire carefully describes the influential commentary on the Book of Revelation by the Cambridge biblical scholar Joseph Mede (1586-1638), in order to demonstrate the paradoxical point that Mede's theories were appropriated for dramatically different political and ecclesiastical purposes by Puritan radicals and by Church of England apologists. Margaret J. Osler of the University of Calgary shows that the physicist and chemist Robert Boyle (1627-1691) was not only preoccupied with questions about the extent and limitations of human knowledge, but also consistently extended these questions into his views on the afterlife, in which he identified heaven with enlarged capacities for knowing the beauty and harmony of the cosmos. And Reiner Smolinski of Georgia State University expertly traces the series of exegetical and theological shifts from early seventeenth-century millenarians to the New England minister Cotton Mather (1663-1728), who became "the first American to develop a fully coherent premillennialist system in the modern sense" organized around the idea that Christ's return at the beginning of the millennium would purify the world from "wickedness, death, and destruction" (166).As these three examples suggest, The Millenarian Turn makes an important contribution through the chronological span of its essays. Chapters usefully describe the principal millenarian exegetes of the early seventeenth century (Thomas Brightman, Joseph Mede, J. H. Alsted), but nine of the book's eleven chapters focus on the continued vitality of millenarian ideas after 1660. In this regard, the book stakes out an important agenda for future scholarship on the cultural history of millenarian and messianic beliefs and movements.At the same time, it must be said that Force, Popkin, and their colleagues could have done more to explore the cultural work done by millenarianism in the seventeenth and eighteenth centuries. Having provided extensive evidence of the... (shrink)

Racism, sexism, and other forms of injustice are more than just bad attitudes; after all, such injustice involves unfair distributions of goods and resources. But attitudes play a role. How central is that role? Tommie Shelby, among others, argues that racism is an ideology and takes a cognitivist approach suggesting that ideologies consist in false beliefs that arise out of and serve pernicious social conditions. In this paper I argue that racism is better understood as a set of practices, attitudes, (...) social meanings, and material conditions, that systematically reinforce one another. Attitudes play a role, but even the cognitive/affective component of ideologies should include culturally shared habits of mind and action. These habits of mind distort, obscure, and occlude important facts about subordinated groups and result in a failure to recognize their interests. How do we disrupt such practices to achieve greater justice? I argue that this is sometimes, but not always, best achieved by argument or challenging false beliefs, so social movements legitimately seek other means. (shrink)

The book uses both environmental movements and political theory to help define what is meant by environmental and ecological justice. It will be attractive to anyone interested in environmental politics, environmental movements, and justice theory.

The basic task of this book is to explore what, exactly, is meant by 'justice' in definitions of environmental and ecological justice. It examines how the term is used in both self-described environmental justice movements and in theories of environmental and ecological justice. The central argument is that a theory and practice of environmental justice necessarily includes distributive conceptions of justice, but must also embrace notions of justice based in recognition, capabilities, and participation. Throughout, the goal is the development of (...) a broad, multi-faceted, yet integrated notion of justice that can be applied to both relations regarding environmental risks in human populations and relations between human communities and non-human nature. (shrink)

A theory is presented to explain how accurate, single-joint movements are controlled. The theory applies to movements across different distances, with different inertial loads, toward targets of different widths over a wide range of experimentally manipulated velocities. The theory is based on three propositions. (1) Movements are planned according to “strategies” of which there are at least two: a speed-insensitive (SI) and a speed-sensitive (SS) one. (2) These strategies can be equated with sets of rules for performing diverse movement tasks. (...) The choice between SI and SS depends on whether movement speed and/or movement time (and hence appropriate muscle forces) must be constrained to meet task requirements. (3) The electromyogram can be interpreted as a low-pass filtered version of the controlling signal to the motoneuron pools. This controlling signal can be modelled as a rectangular excitation pulse in which modulation occurs in either pulse amplitude or pulse width. Movements to different distances and with loads are controlled by the SI strategy, which modulates pulse width. Movements in which speed must be explicitly regulated are controlled by the SS strategy, which modulates pulse amplitude. The distinction between the two movement strategies reconciles many apparent conflicts in the motor control literature. (shrink)

The idea that the brain is a representational organ has roots in the nineteenth century, when neurologists began drawing conclusions about what the brain represents from clinical and experimental studies. One of the earliest controversies surrounding representation in the brain was the “muscles versus movements” debate, which concerned whether the motor cortex represents complex movements or rather fractional components of movement. Prominent thinkers weighed in on each side: neurologists John Hughlings Jackson and F.M.R. Walshe in favor of complex movements, neurophysiologist (...) Charles Sherrington and neurosurgeon Wilder Penfield in favor of movement components. This essay examines these and other brain scientists’ evolving notions of representation during the first eighty years of the muscles versus movements debate (c. 1873–1954). Although participants agreed about many of the superficial features of representation, their inferences reveal deep-seated disagreements about its inferential role. Divergent epistemological commitments stoked conflicting conceptions of what representational attributions imply and what evidence supports them. (shrink)

Scholars find that political elites are badly polarized over a large range of policy issues, but they tend to agree that the mass public is much more ambivalent. The abortion war in particular is regarded as one in which millions of ambivalent citizens are caught in the crossfire of polarized activists. Yet even abortion activists struggle to escape the very ambivalent sentiments that plague ordinary Americans. These common sentiments even exert a moderating influence on both movements in ways that are (...) consistent with the preferences of the American public. They also suggest that liberalism may be mired in permanent conflict and ambivalence over the scope of basic human rights. (shrink)

Communication strategies to shape public opinion can be applied to the philosophical program of conceptual engineering. I propose to look for answers to the implementation challenge for conceptual engineering on similar challenges that arise in other contexts, such as that of social movements. I claim that conceptual engineering is successfully practiced in other areas with direct consequences on the political landscape, and that we can apply to philosophy what we might learn from those successful practices. With that end in mind, (...) I explain the psychological approach to conceptual engineering. I present what has been called “the implementation challenge”, which is the problem that emerges from the possibility of control over the content of our concepts. The challenge consists in that if there is not such a control, conceptual engineering is not implementable. Then, I review some of the reactions that have been given to that challenge, and I defend the feasibility of conceptual engineering appealing to the collective action frames that social movements endorse as an instance of a successful kind of conceptual engineering and derive some strategies that might be of use for conceptual engineering in philosophy. Finally, I reply to some anticipated objections to my proposal. (shrink)

Social movements are using education to generate critical consciousness regarding the social and environmental unsustainability of the current food system, and advocate for agroecological production. In this article, we explore results from a cross-case analysis of six social movements that are using education as a strategy to advance food sovereignty. We conducted participatory research with diverse rural and urban social movements in the United States, Brazil, Cuba, Bolivia, and Mexico, which are each educating for food sovereignty. We synthesize insights from (...) critical food systems education and the political ecology of education in analyzing these cases. We compare the thematic similarities and difference between these movements’ education initiatives in terms of their emergence, initial goals, expansion and institutionalization, relationship to the state, theoretical inspirations, pedagogical approach, educational topics, approach to student research, and outcomes. Among these thematic areas, we find that student-centered research on competing forms of production is an integral way to advance critical consciousness about the food system and the political potential of agroecological alternatives. However, what counts, as success in these programs, is highly case-dependent. For engaged scholars committed to advancing education for food sovereignty, it is essential to reflect upon the lessons learned and challenges faced by these movements. (shrink)

This book, now open-access from OUP, develops a normative theory of political responsibility for solidarity with poor populations by engaging closely with empirical studies of poor-led social movements in the Global South. Monique Deveaux rejects familiar ethical framings of problems of poverty and inequality by arguing that normative thinking about antipoverty remedies needs to engage closely with the aims, insights, and actions of “pro-poor,” poor-led social movements. Defending the idea of a political responsibility for solidarity, nonpoor outsiders—individuals, institutions, and states—can (...) help to advance a transformative anti-poverty agenda only by supporting the efforts of these movements. (shrink)

With age might come a decline in crucial driving skills. The effect of a collision warning system on older drivers' head movements behavior at intersections was examined.Methods: Twenty-six old-adults, between 55 and 64 years of age, and 16 Older drivers between 65 and 83 years of age, participated in the study. A CWS and a front-back in-vehicle camera were installed in each of the participants' own vehicles for 6 months. The CWS was utilized to identify unsafe events during naturalistic driving (...) situations, and the IVC was used to capture head direction at intersections. The experimental design was conducted in three phases, 2 months each. Unsafe events were recorded by the CWS during all phases of the study. In the second phase, the CWS feedback was activated to examine its effect on drivers' head movement' behavior at intersections.Results: Older drivers drove significantly more hours in total during the intervention phase than the baseline phase and the carryover phase. The study revealed no significant differences between the head movements of older and old-adult drivers at intersections. For intersection on the left direction, a significant improvement in drivers' head movements' behavior was found at T-junctions, turns and four-way intersections from phase 1 to phase 3, however, two intersection types presented a decrease along the study phases. The head movements' behavior at roundabouts and merges was better at phase 1 compared to phase 3. There was no significant reduction of the mean number of CWS unsafe events across the study phases.Conclusions: The immediate feedback provided by the CWS was effective in terms of participants' head movements at certain intersections but was harmful in others. However, older drivers drove many more hours during the active feedback phase, implying that they trusted the system. Therefore, in the light of this complex picture, using the technological feedback with older drivers should be followed with an additional mediation or follow-up to ensure safety. (shrink)

School effectiveness research together with what is now described as the 'school improvement movement' has captured both the Conservative and New Labour imaginations as a basis for educational planning and policy making in the UK. Internationally school effectiveness enjoys and expanding and enthusiastic audience. This book provides a critique of this research genre, particularly in the light of the recent calls for teaching to go 'back to the basics'. The editors argue that this school effectiveness research is simplistic in its (...) analysis of educational problems. Far from getting to the bottom of the problem of failing students and schools, they argue, these 'movements' are merely scratching at the surface of the problems and coming up with notions for superficial improvements. (shrink)

In this paper, we argue that the comparator model is not a satisfactory model of sense of agency (SoA). We present a theoretical argument and experimental studies. We show (1) most studies of SoA neglect a distinction between SoA associated with movements (narrow SoA) and SoA associated with environmental events (broad SoA); (2) the comparator model emerges from experimental studies of sensory consequences narrowly associated with movements; (3) narrow SoA can be explained by a comparator model, but a motor signal (...) model is simpler and explain narrow SoA equally well; and (4) standard experimental paradigms study only broad SoA. Finally, we present results from two experiments, where we have failed to induce illusory narrow SoA in healthy participants. We believe our experimental approaches should have led to illusory SoA, if the comparator model of SoA was correct. The results challenge proponents of the comparator model of narrow SoA. (shrink)

Over time, the corporate food economy has led to the increased separation of people from the sources of their food and nutrition. This paper explores the opportunity for grassroots, food-based organizations, as part of larger food justice movements, to act as valuable sites for countering the tendency to identify and value a person only as a consumer and to serve as places for actively learning democratic citizenship. Using The Stop Community Food Centre’s urban agriculture program as a case in point, (...) the paper describes how participation can be a powerful site for transformative adult learning. Through participation in this Toronto-based, community organization, people were able to develop strong civic virtues and critical perspectives. These, in turn, allowed them to influence policy makers; to increase their level of political efficacy, knowledge, and skill; and to directly challenge anti-democratic forces of control. (shrink)

Mainstream theory and research in the field of social movements and political sociology has, by and large, ignored the influence of gender on social protest. A growing body of feminist research demonstrates that gender is an explanatory factor in the emergence, nature, and outcomes of all social movements, even those that do not evoke the language of gender conflict or explicitly embrace gender change. This article draws from a case study of the postpartum depression self-help movement to outline the relationship (...) between gender and social movements. Linking theories of gender to mainstream theories on social movements allows us to recognize gender as a key explanatory factor in social movements and, in turn, to identify the role that social movements play in the social construction of gender. (shrink)

Although the concept of food sovereignty is rooted in International Peasant Movements across the global south, activists have recently called for the adoption of this framework among low-income communities of color in the urban United States. This paper investigates on-the-ground processes through which food sovereignty articulates with the work of food justice and community food security activists in Oakland, California, and Seattle, Washington. In Oakland, we analyze a farmers market that seeks to connect black farmers to low-income consumers. In Seattle, (...) we attend to the experiences of displaced immigrant farmers from Latin America and their efforts to address their food needs following migration. In both cases, we find that US based projects were constrained by broader forces of neoliberalism that remained unrecognized by local activists. In Oakland, despite a desire to create a local food system led by marginalized African Americans, emphasis on providing green jobs in agriculture led activists to take a market-based approach that kept local food out of the economic grasp of food-insecure neighborhood residents. In Seattle, the marginalization of the immense agroecological knowledge of Latino/an immigrant farmers rendered local food projects less inclusive and capable of transformative change. Taken together, these very different cases suggest that a shift towards food sovereignty necessitates a broad acknowledgement of and resistance to neoliberalism. (shrink)

The fields of gender and social movements have traditionally consisted of separate literatures. Recently, however, a number of scholars have begun a fruitful exploration of the ways in which gender shapes political protest. This study adds three things to this ongoing discussion. First, the authors offer a systematic typology of the various ways in which movements are gendered and apply that typology to a wide variety of movements, including those that do not center on gender issues in any obvious way. (...) Second, the authors discuss the process by which movements become gendered. In doing so, they go beyond current scholarship by bringing “others” squarely into the gendered analysis. The article concludes by speculating about the outcomes of these processes and suggests that movements that draw on feminine stereotypes face a double bind that hampers their success. Illustrations come from movements in the United States, Europe, and Latin America. (shrink)

In recent years sociological research on social movements has identified emotional dynamics in all the basic processes and phases of protest, and we are only beginning to understand their causal impacts. These include the solidarities of groups, motivations for action, the role of morality in political action, and the gendered division of labor in social movements. Anger turns out to be at the core of many of these causal mechanisms.