This book, beginning with an analysis of how changes in the global economy are affecting the lives of ordinary Americans, suggests that the postmodern condition can be likened to the balkanization of culture and society and the "Brazilianization" of politics and the economy.
Although numerous disciplines recognize multiple ways of conceptualizing time, Stefan Tanaka argues that scholars still overwhelmingly operate on chronological and linear Newtonian or classical time that emerged during the Enlightenment. This short, approachable book implores the humanities and humanistic social sciences to actively embrace the richness of different times that are evident in non-modern societies and have become common in several scientific fields throughout the twentieth century. Tanaka first offers a history of chronology by showing how the social structures built on clocks and calendars gained material expression. Tanaka then proposes that we can move away from this chronology by considering how contemporary scientific understandings of time might be adapted to reconceive the present and pasts. This opens up a conversation that allows for the possibility of other ways to know about and re-present pasts. A multiplicity of times will help us broaden the historical horizon by embracing the heterogeneity of our lives and world via rethinking the complex interaction between stability, repetition, and change. This history without chronology also allows for incorporating the affordances of digital media.
This collection includes key texts from one of France's most famous philosophers, which intervene in the debate between "the humanist" and the structuralists.
A look at how to teach history in the age of easily accessible—but not always reliable—information. Let’s start with two truths about our era that are so inescapable as to have become clichés: We are surrounded by more readily available information than ever before. And a huge percent of it is inaccurate. Some of the bad info is well-meaning but ignorant. Some of it is deliberately deceptive. All of it is pernicious. With the Internet at our fingertips, what’s a teacher of history to do? In Why Learn History (When It’s Already on Your Phone), professor Sam Wineburg has the answers, beginning with this: We can’t stick to the same old read-the-chapter-answer-the-question snoozefest. If we want to educate citizens who can separate fact from fake, we have to equip them with new tools. Historical thinking, Wineburg shows, has nothing to do with the ability to memorize facts. Instead, it’s an orientation to the world that cultivates reasoned skepticism and counters our tendency to confirm our biases. Wineburg lays out a mine-filled landscape, but one that with care, attention, and awareness, we can learn to navigate. The future of the past may rest on our screens. But its fate rests in our hands. Praise for Why Learn History (When It’s Already on Your Phone) “If every K-12 teacher of history and social studies read just three chapters of this book—”Crazy for History,” “Changing History . . . One Classroom at a Time,” and “Why Google Can’t Save Us” —the ensuing transformation of our populace would save our democracy.” —James W. Lowen, author of Lies My Teacher Told Me and Teaching What Really Happened “A sobering and urgent report from the leading expert on how American history is taught in the nation’s schools. . . . A bracing, edifying, and vital book.” —Jill Lepore, New Yorker staff writer and author of These Truths “Wineburg is a true innovator who has thought more deeply about the relevance of history to the Internet—and vice versa—than any other scholar I know. Anyone interested in the uses and abuses of history today has a duty to read this book.” —Niall Ferguson, senior fellow, Hoover Institution, and author of The Ascent of Money and Civilization
On the Theory and History of Ideological Production promotes the existence of an ‘ideological unconscious’, understood primarily as a product of social relations, not of the Ideological State Apparatus. Attention focuses upon the transition from feudalism to capitalism, as theorised by the Spanish Marxist and former student of Althusser, Juan Carlos Rodríguez. Theorization of the ‘ideological unconscious’ presupposes a change of terrain from the individual/society opposition to a problematic based on the ‘social formation’. The present text assesses Rodríguez’s work alongside that of his contemporaries, Fredric Jameson, Noam Chomsky, Terry Eagleton, Roy Bhaskar, Slavoj Žižek, and others.
Dialectics and Contemporary Politics develops a full theory of dialectics in order to reset the terms of dialectical critique and affirm its ability to produce radical insights about contemporary society. Dialectical thought has been the subject of sustained criticism since the 1960s, when competing approaches such as structuralism, genealogy, deconstruction and post-Marxism took political theorizing in new directions.
This book casts a fresh look at what to date has been a relatively unexplored question: the enormous value and usefulness of the metaphor in the understanding and writing of history (and at the historical culture reflected by these metaphors). Mapping a wide range of tropes present in historiography and public discourse, the book identifies some of the key metaphorical resources employed by historians, politicians, and journalists to represent time, history, memory, the past, the present, and the future and examines a selection of analytical concepts of a temporal nature, built upon unmistakeably metaphorical foundations, such as modernity, event, process, revolution, crisis, progress, decline, or transition. The analysis of these and other pillars on which modern history has been built, whether as a philosophy of history, as an academic discipline, or as a set of events, will interest graduates and scholars dealing with the historical and social sciences and the humanities in general. Key Metaphors for History offers a broad overview of historiography and historiosophy, from an unfrequented point of view, halfway between conceptual history, theory of history and metaphorology. Moreover, it constitutes a form of self-reflection of the historian on his or her own positionality when researching and writing history.