In 1992, Calhuasí, an isolated Andean town, got its first road. Newly connected to Ecuador's large cities, Calhuasí experienced rapid social-spatial change, which Kate Swanson richly describes in Begging as a Path to Progress. Based on nineteen months of fieldwork, Swanson's study pays particular attention to the ideas and practices surrounding youth. While begging seems to be inconsistent with—or even an affront to—ideas about childhood in the developed world, Swanson demonstrates that the majority of income earned from begging goes toward funding Ecuadorian children's educations in hopes of securing more prosperous futures. Examining beggars' organized migration networks, as well as the degree to which children can express agency and fulfill personal ambitions through begging, Swanson argues that Calhuasí's beggars are capable of canny engagement with the forces of change. She also shows how frequent movement between rural and urban Ecuador has altered both, masculinizing the countryside and complicating the Ecuadorian conflation of whiteness and cities. Finally, her study unpacks ongoing conflicts over programs to “clean up” Quito and other major cities, noting that revanchist efforts have had multiple effects—spurring more dangerous transnational migration, for example, while also providing some women and children with tourist-friendly local spaces in which to sell a notion of Andean authenticity.

In 1992, Calhuas, an isolated Andean town, got its first road. Newly connected to Ecuador's large cities, Calhuas experienced rapid social-spatial change, which Kate Swanson richly describes in Begging as a Path to Progress. Based on nineteen months of fieldwork, Swanson's study pays particular attention to the ideas and practices surrounding youth. While begging seems to be inconsistent with--or even an affront to--ideas about childhood in the developed world, Swanson demonstrates that the majority of income earned from begging goes toward funding Ecuadorian children's educations in hopes of securing more prosperous futures. Examining beggars' organized migration networks, as well as the degree to which children can express agency and fulfill personal ambitions through begging, Swanson argues that Calhuas's beggars are capable of canny engagement with the forces of change. She also shows how frequent movement between rural and urban Ecuador has altered both, masculinizing the countryside and complicating the Ecuadorian conflation of whiteness and cities. Finally, her study unpacks ongoing conflicts over programs to "clean up" Quito and other major cities, noting that revanchist efforts have had multiple effects--spurring more dangerous transnational migration, for example, while also providing some women and children with tourist-friendly local spaces in which to sell a notion of Andean authenticity.

In the first part about the specific Stoic doctrine on moral progress (prokop ) attention is first given to the subtle view developed by the early Stoics, who categorically denied the existence of any mean between vice and virtue, and yet succeeded in giving moral progress a logical and meaningful place within their ethical thinking. Subsequently, the position of later Stoics (Panaetius, Hecato, Posidonius, Seneca, Musonius Rufus, Epictetus and Marcus Aurelius) is examined. Most of them appear to adopt a basically 'orthodox' view, although each one of them lays his own accents and deals with Chrysippus' tenets from his own personal perspective. Occasionally, the 'heterodox' position of Aristo of Chios proves to have remained influential too. The second part of the study deals with the polemical reception of the Stoic doctrine of moral progress in (Middle-)Platonism. The first author who is discussed is Philo of Alexandria. Philo deals with the Stoic doctrine in a very ideosyncratical way. He never explicitly attacked the Stoic view on moral progress, although it is clear from various passages in his work that he favoured the Platonic-Peripatetic position rather than the Stoic one. Next, Plutarch's position is examined, through a detailed analysis of his treatise 'De profectibus in virtute'. Finally, attention is given to two school handbooks dating from the period of Middle-Platonism (Alcinous and Apuleius). In both of them, the Stoic doctrine is rejected without many arguments, which shows that a correct (and anti-Stoic) conception of moral progress was regarded in Platonic circles as a basic knowledge for beginning students.The whole discussion is placed into a broader philosophical-historical perspective by the introduction (on the philosophical tradition before the Stoa) and the epilogue (about later discussions in Neo-Platonism and early Christianity).

Northern Michigan is a place, like all places, in change. Over the past half century, its landscape has been bulldozed, subdivided, and built upon. Climate change warms the water of the Great Lakes at an alarming rate—Lake Superior is now the fastest-warming large body of freshwater on the planet—creating increasingly frequent and severe storm events, altering aquatic and shoreline ecosystems, and contributing to further invasions by non-native plants and animals. And yet the essence of this region, known to many as simply “Up North,” has proved remarkably perennial. Millions of acres of state and national forests and other public lands remain intact. Small towns peppered across the rural countryside have changed little over the decades, pushing back the machinery of progress with the help of dedicated land conservancies, conservation organizations, and other advocacy groups. Up North in Michigan, the new collection from celebrated nature writer Jerry Dennis, captures its author’s lifelong journey to better know this place he calls home by exploring it in every season, in every kind of weather, on foot, on bicycle, in canoes and cars. The essays in this book are more than an homage to a particular region, its people, and its natural wonders. They are a reflection on the Up North that can only be experienced through your feet and fingertips, through your ears, mouth, and nose—the Up North that makes its way into your bones as surely as sand makes its way into wood grain.