Contains essays, many from the 1970s, in which James Buckley, a former senator, under secretary of state, and judge on the U.S. Court of Appeals for the D.C. Circuit, shares his opinions on the adverse effects of the growth of the federal government.
Kidnapping was perhaps the greatest fear of free blacks in pre-Civil War America. Though they may have descended from generations of free-born people or worked to purchase their freedom, free blacks were not able to enjoy the privileges and opportunities of white Americans. They lived with the constant threat of kidnapping and enslavement, against which they had little recourse. Most kidnapped free blacks were forcibly abducted, but other methods, such as luring victims with job offers or falsely claiming free people as fugitive slaves, were used as well. Kidnapping of blacks was actually facilitated by numerous state laws, as well as the federal fugitive slave laws of 1793 and 1850. Greed motivated kidnappers, who were assured high profits on the sale of their victims. As the internal slave trade increased in the early nineteenth century, so did kidnapping. If greed provided the motivation for the crime, racism helped it to continue unabated. Victims usually found it extremely difficult to regain their freedom through a legal system that reflected society's racist views, perpetuated a racial double standard, and considered all blacks slaves until proven otherwise. Fortunate was the victim who received assistance, sometimes from government officials, most often from abolitionists. Frequently, however, the black community was forced to protect its own and organized to do so, sometimes by working within the law, sometimes by meeting violence with violence. Mining newspaper accounts, memoirs, slave narratives, court records, letters, abolitionist society minutes, and government documents, Carol Wilson has provided a needed addition to our picture of free black life in the United States.
"This book uses the philosophies of Objectivism, rule-utilitarianism, and neo-Aristotelianism to argue that ethical risk-taking is vital for economic flourishing"--
Dealing with a diverse set of problems in practical and theoretical ethics, these fourteen essays, three of them previously unpublished, reconfirm Joel Feinberg's leading position in the field of legal philosophy. With a clarity and humor that will be familiar to readers of his other works, Feinberg writes on topics including "wrongful life" suits in the law of torts, or whether there is any sense in the remark that a person is so badly off that he would be better off not existing at all; the morality of abortion; educational options; free expression; civil disobedience; and the duty of easy rescue in criminal law. He continues with a three-part defense of moral rights in the abstract, a discussion of voluntary euthanasia, and an inquiry into arguments of various kinds for not granting legal rights in enforcement of a person's acknowledged moral rights. This collection concludes with two essays dealing with concepts used in appraising the whole of a person's life: absurdity and self-fulfillment, and their interplay.
This volume collects together his writings during the period from 1919 to 1922 and describes his experiences in Russia and China which confirmed his emergence as a popular commentator on contemporary political issues.
In a sweeping analysis of religion in the post-Civil War and twentieth-century South, Freedom's Coming puts race and culture at the center, describing southern Protestant cultures as both priestly and prophetic: as southern formal theology sanctified dominant political and social hierarchies, evangelical belief and practice subtly undermined them. The seeds of subversion, Paul Harvey argues, were embedded in the passionate individualism, exuberant expressive forms, and profound faith of believers in the region. Harvey explains how black and white religious folk within and outside of mainstream religious groups formed a southern "evangelical counterculture" of Christian interracialism that challenged the theologically grounded racism pervasive among white southerners and ultimately helped to end Jim Crow in the South. Moving from the folk theology of segregation to the women who organized the Montgomery bus boycott, from the hymn-inspired freedom songs of the 1960s to the influence of black Pentecostal preachers on Elvis Presley, Harvey deploys cultural history in fresh and innovative ways and fills a decades-old need for a comprehensive history of Protestant religion and its relationship to the central question of race in the South for the postbellum and twentieth-century period.
The subject of this book is a new “Islam.” This Islam began to take shape in 1988 around the Rushdie affair, the collapse of the Berlin Wall in 1989, and the first Gulf War of 1991. It was consolidated in the period following September 11, 2001. It is a name, a discursive site, a signifier at once flexible and constrained—indeed, it is a geopolitical agon, in and around which some of the most pressing aporias of modernity, enlightenment, liberalism, and reformation are worked out. At this discursive site are many metonyms for Islam: the veiled or “pious” Muslim woman, the militant, the minority Muslim injured by Western free speech. Each of these figures functions as a cipher enabling repeated encounters with the question “How do we free ourselves from freedom?” Again and again, freedom is imagined as Western, modern, imperial—a dark imposition of Enlightenment. The pious and injured Muslim who desires his or her own enslavement is imagined as freedom’s other. At Freedom’s Limit is an intervention into current debates regarding religion, secularism, and Islam and provides a deep critique of the anthropology and sociology of Islam that have consolidated this formation. It shows that, even as this Islam gains increasing traction in cultural production from television shows to movies to novels, the most intricate contestations of Islam so construed are to be found in the work of Muslim writers and painters. This book includes extended readings of jihadist proclamations; postcolonial law; responses to law from minorities in Muslim-majority societies; Islamophobic films; the novels of Leila Aboulela, Mohammed Hanif, and Nadeem Aslam; and the paintings of Komail Aijazuddin.
Is theology a dead corpse or living organism? For Uruguayan Jesuit Juan Luis Segundo (1925-1996), theology is dynamic. Freedom and existence for central themes. Segundo believed that theology should be transformative in human lives. For a theology to be transformative, there must be a connection to existence. That is, it must be existential. Yet most scholars have overlooked this assumption in critical analyses of liberation theology. This prima facie connection to existence is distinguishable from existentialism as a school of philosophy. By showing the significant existential dimension to Segundo's theology, assessing his work and contribution to twentieth-century theology relates to freedom, ecumenism, the role of faith in society, and the relationship between faith and ideologies.