On the ground floor of government, citizens interact with teachers, medical staff, police officers and other professionals in public service. It is during these encounters that laws, public policies and professional guidelines gain further substance and form. In this insightful book, Peter Hupe brings together expert contributions from scholars across the globe to study the social mechanisms behind these public encounters.
America has always been committed to the idea that citizens can work together to build a common world. Today, three afflictions keep us from pursuing that noble ideal. The first and most obvious affliction is identity politics, which seeks to transform America by turning politics into a religious venue of sacrificial offering. For now, the sacrificial scapegoat is the white, heterosexual, man. After he is humiliated and purged, who will be the object of cathartic rage? White women? Black men? Identity politics is the anti-egalitarian spiritual eugenics of our age. It demands that pure and innocent groups ascend, and the stained transgressor groups be purged. The second affliction is that citizens oscillate back and forth, in bipolar fashion, at one moment feeling invincible on their social media platforms and, the next, feeling impotent to face the everyday problems of life without the guidance of experts and global managers. Third, Americans are afflicted by a disease that cannot quite be named, characterized by an addictive hope that they can find cheap shortcuts that bypass the difficult labors of everyday life. Instead of real friendship, we seek social media “friends.” Instead of meals at home, we order “fast food.” Instead of real shopping, we “shop” online. Instead of counting on our families and neighbors to address our problems, we look to the state to take care of us. In its many forms, this disease promises release from our labors, yet impoverishes us all. American Awakening chronicles all of these problems, yet gives us hope for the future.
The story of a Princeton professor's role as the unofficial philosophical adviser to the Spanish government This book examines an unlikely development in modern political philosophy: the adoption by a major national government of the ideas of a living political theorist. When José Luis Rodríguez Zapatero became Spain's opposition leader in 2000, he pledged that if his socialist party won power he would govern Spain in accordance with the principles laid out in Philip Pettit's 1997 book Republicanism, which presented, as an alternative to liberalism and communitarianism, a theory of freedom and government based on the idea of nondomination. When Zapatero was elected President in 2004, he invited Pettit to Spain to give a major speech about his ideas. Zapatero also invited Pettit to monitor Spanish politics and deliver a kind of report card before the next election. Pettit did so, returning to Spain in 2007 to make a presentation in which he gave Zapatero's government a qualified thumbs-up for promoting republican ideals. In this book, Pettit and José Luis Martí provide the historical background to these unusual events, explain the principles of civic republicanism in accessible terms, present Pettit's report and his response to some of its critics, and include an extensive interview with Zapatero himself. In addition, the authors discuss what is required of a political philosophy if it is to play the sort of public role that civic republicanism has been playing in Spain. An important account of a rare and remarkable encounter between contemporary political philosophy and real-world politics, this is also a significant work of political philosophy in its own right.
Winner of the 2020 Outstanding Book Award Presented by the Public and Nonprofit Section of the National Academy of Management Winner of the 2019 Louis Brownlow Book Award from the National Academy of Public Administration Bureaucracy, confusing paperwork, and complex regulations—or what public policy scholars Pamela Herd and Donald Moynihan call administrative burdens—often introduce delay and frustration into our experiences with government agencies. Administrative burdens diminish the effectiveness of public programs and can even block individuals from fundamental rights like voting. In AdministrativeBurden, Herd and Moynihan document that the administrative burdens citizens regularly encounter in their interactions with the state are not simply unintended byproducts of governance, but the result of deliberate policy choices. Because burdens affect people’s perceptions of government and often perpetuate long-standing inequalities, understanding why administrative burdens exist and how they can be reduced is essential for maintaining a healthy public sector. Through in-depth case studies of federal programs and controversial legislation, the authors show that administrative burdens are the nuts-and-bolts of policy design. Regarding controversial issues such as voter enfranchisement or abortion rights, lawmakers often use administrative burdens to limit access to rights or services they oppose. For instance, legislators have implemented administrative burdens such as complicated registration requirements and strict voter-identification laws to suppress turnout of African American voters. Similarly, the right to an abortion is legally protected, but many states require women seeking abortions to comply with burdens such as mandatory waiting periods, ultrasounds, and scripted counseling. As Herd and Moynihan demonstrate, administrative burdens often disproportionately affect the disadvantaged who lack the resources to deal with the financial and psychological costs of navigating these obstacles. However, policymakers have sometimes reduced administrative burdens or shifted them away from citizens and onto the government. One example is Social Security, which early administrators of the program implemented in the 1930s with the goal of minimizing burdens for beneficiaries. As a result, the take-up rate is about 100 percent because the Social Security Administration keeps track of peoples’ earnings for them, automatically calculates benefits and eligibility, and simply requires an easy online enrollment or visiting one of 1,200 field offices. Making more programs and public services operate this efficiently, the authors argue, requires adoption of a nonpartisan, evidence-based metric for determining when and how to institute administrative burdens, with a bias toward reducing them. By ensuring that the public’s interaction with government is no more onerous than it need be, policymakers and administrators can reduce inequality, boost civic engagement, and build an efficient state that works for all citizens.
Politics for the Love of Fandom examines what Ashley Hinck calls “fan-based citizenship”: civic action that blends with and arises from participation in fandom and commitment to a fan-object. Examining cases like Harry Potter fans fighting for fair trade, YouTube fans donating money to charity, and football fans volunteering to mentor local youth, Hinck argues that fan-based citizenship has created new civic practices wherein popular culture may play as large a role in generating social action as traditional political institutions such as the Democratic Party or the Catholic Church. In an increasingly digital world, individuals can easily move among many institutions and groups. They can choose from more people and organizations than ever to inspire their civic actions—even the fandom for children's book series Harry Potter can become a foundation for involvement in political life and social activism. Hinck explores this new kind of engagement and its implications for politics and citizenships, through case studies that encompass fandoms for sports, YouTube channels, movies, and even toys. She considers the ways in which fan-based social engagement arises organically, from fan communities seeking to change their world as a group, as well as the methods creators use to leverage their fans to take social action. The modern shift to networked, fluid communities, Hinck argues, opens up opportunities for public participation that occurs outside of political parties, houses of worship, and organizations for social action. Fan-based citizenship performances help us understand the future possibilities of public engagement, as fans and creators alike tie the ethical frameworks of fan-objects to desired social goal, such as volunteering for political candidates, mentoring at-risk youth, and promoting environmentally friendly policy. Politics for the Love of Fandom examines the communication at the center of these civic actions, exploring how fans, nonprofits, and media companies manage to connect internet-based fandom with public issues.
Government-workers unions have been political juggernauts in the U.S. since the unseen collective-bargaining-rights revolution of the 1960s and '70s. These unions are different and more powerful than those that battle owners and managers in the private sector. To advance their interests, unions in the public sector have created cartels with their political allies, mostly in the Democratic Party, to the exclusion of the taxpaying public. In this Broadside, Daniel DiSalvo shows us how this government takeover happened and tells us what can be done to protect the public interest. The fiscal consequences have already proven dire and threaten the long-term power and prestige of the United States on the world stage.
Rupert Darwall’s Green Tyranny traces the alarming origins of the green agenda, revealing how environmental scares have been deployed by our global rivals as a political instrument to contest American power around the world. Drawing on extensive historical and policy analysis, this timely and provocative book offers a lucid history of environmental alarmism and failed policies, explaining how “scientific consensus” is manufactured and abused by politicians with duplicitous motives and totalitarian tendencies.
In Politics with Beauvoir Lori Jo Marso treats Simone de Beauvoir's feminist theory and practice as part of her political theory, arguing that freedom is Beauvoir's central concern and that this is best apprehended through Marso's notion of the encounter. Starting with Beauvoir's political encounters with several of her key contemporaries including Hannah Arendt, Robert Brasillach, Richard Wright, Frantz Fanon, and Violette Leduc, Marso also moves beyond historical context to stage encounters between Beauvoir and others such as Chantal Akerman, Lars von Trier, Rahel Varnhagen, Alison Bechdel, the Marquis de Sade, and Margarethe von Trotta. From intimate to historical, always affective though often fraught and divisive, Beauvoir's encounters, Marso shows, exemplify freedom as a shared, relational, collective practice. Politics with Beauvoir gives us a new Beauvoir and a new way of thinking about politics—as embodied and coalitional.
The Politics of the Encounter is a spirited interrogation of the city as a site of both theoretical inquiry and global social struggle. The city, writes Andy Merrifield, remains "important, virtually and materially, for progressive politics." And yet, he notes, more than forty years have passed since Henri Lefebvre advanced the powerful ideas that still undergird much of our thinking about urbanization and urban society. Merrifield rethinks the city in light of the vast changes to our planet since 1970, when Lefebvre's seminal Urban Revolution was first published. At the same time, he expands on Lefebvre's notion of "the right to the city," which was first conceived in the wake of the 1968 student uprising in Paris. We need to think less of cities as "entities with borders and clear demarcations between what's inside and what's outside" and emphasize instead the effects of "planetary urbanization," a concept of Lefebvre's that Merrifield makes relevant for the ways we now experience the urban. The city—from Tahrir Square to Occupy Wall Street—seems to be the critical zone in which a new social protest is unfolding, yet dissenters' aspirations are transcending the scale of the city physically and philosophically. Consequently, we must shift our perspective from "the right to the city" to "the politics of the encounter," says Merrifield. We must ask how revolutionary crowds form, where they draw their energies from, what kind of spaces they occur in—and what kind of new spaces they produce.
