Examines the egalitarian, creative, and inclusive practice of radical democracy in contemporary Venezuela. In a global historical moment of growing mobilizations against inequality, corruption, and exclusion, Only the People Can Save the People illustrates the necessity and challenges of more egalitarian approaches to collective life from one of the most tumultuous and compelling experiments in radical democracy. Donald V. Kingsbury examines twenty-first-century Venezuelan politics from the perspective of constituent power—the egalitarian, creative, and inclusive practice of radical democracy. In the aftermath of neoliberal structural adjustment, Venezuelan politics have been increasingly reconfigured according to principles of autogestión (self-management), social movement autonomy, protagonistic and participatory democracy, and anti-capitalism. However, inherited and intensifying challenges arising from Venezuela’s status as a petrostate, the class and racial divisions that define its society, and the difficulties of defining what Hugo Chávez termed “socialism for the twenty-first century” have resulted in a tumultuous process of social change. Informed by ethnography, contemporary and comparative political thought, and global political economy, Only the People Can Save the People demonstrates how constituent power is shaping collective identity, political conflict, and infrastructural space in contemporary Latin America. Donald V. Kingsbury is Lecturer in Political Science and Latin American Studies at the University of Toronto.

In a global historical moment of growing mobilizations against inequality, corruption, and exclusion, Only the People Can Save the People illustrates the necessity and challenges of more egalitarian approaches to collective life from one of the most tumultuous and compelling experiments in radical democracy. Donald V. Kingsbury examines twenty-first-century Venezuelan politics from the perspective of constituent power—the egalitarian, creative, and inclusive practice of radical democracy. In the aftermath of neoliberal structural adjustment, Venezuelan politics have been increasingly reconfigured according to principles of autogestión (self-management), social movement autonomy, protagonistic and participatory democracy, and anti-capitalism. However, inherited and intensifying challenges arising from Venezuela's status as a petrostate, the class and racial divisions that define its society, and the difficulties of defining what Hugo Chávez termed "socialism for the twenty-first century" have resulted in a tumultuous process of social change. Informed by ethnography, contemporary and comparative political thought, and global political economy, Only the People Can Save the People demonstrates how constituent power is shaping collective identity, political conflict, and infrastructural space in contemporary Latin America.

Surface coal mining has had a dramatic impact on the Appalachian economy and ecology since World War II, exacerbating the region's chronic unemployment and destroying much of its natural environment. Here, Chad Montrie examines the twentieth-century movement to outlaw surface mining in Appalachia, tracing popular opposition to the industry from its inception through the growth of a militant movement that engaged in acts of civil disobedience and industrial sabotage. Both comprehensive and comparative, To Save the Land and People chronicles the story of surface mining opposition in the whole region, from Pennsylvania to Alabama. Though many accounts of environmental activism focus on middle-class suburbanites and emphasize national events, the campaign to abolish strip mining was primarily a movement of farmers and working people, originating at the local and state levels. Its history underscores the significant role of common people and grassroots efforts in the American environmental movement. This book also contributes to a long-running debate about American values by revealing how veneration for small, private properties has shaped the political consciousness of strip mining opponents.

Argues that for the first time in history we're in a position to end extreme poverty throughout the world, both because of our unprecedented wealth and advances in technology, therefore we can no longer consider ourselves good people unless we give more to the poor. Reprint.

NATIONAL BESTSELLER • Provocative and illuminating essays from women at the forefront of the climate movement who are harnessing truth, courage, and solutions to lead humanity forward. “A powerful read that fills one with, dare I say . . . hope?”—The New York Times NAMED ONE OF THE BEST BOOKS OF THE YEAR BY SMITHSONIAN MAGAZINE There is a renaissance blooming in the climate movement: leadership that is more characteristically feminine and more faithfully feminist, rooted in compassion, connection, creativity, and collaboration. While it’s clear that women and girls are vital voices and agents of change for this planet, they are too often missing from the proverbial table. More than a problem of bias, it’s a dynamic that sets us up for failure. To change everything, we need everyone. All We Can Save illuminates the expertise and insights of dozens of diverse women leading on climate in the United States—scientists, journalists, farmers, lawyers, teachers, activists, innovators, wonks, and designers, across generations, geographies, and race—and aims to advance a more representative, nuanced, and solution-oriented public conversation on the climate crisis. These women offer a spectrum of ideas and insights for how we can rapidly, radically reshape society. Intermixing essays with poetry and art, this book is both a balm and a guide for knowing and holding what has been done to the world, while bolstering our resolve never to give up on one another or our collective future. We must summon truth, courage, and solutions to turn away from the brink and toward life-giving possibility. Curated by two climate leaders, the book is a collection and celebration of visionaries who are leading us on a path toward all we can save. With essays and poems by: Emily Atkin • Xiye Bastida • Ellen Bass • Colette Pichon Battle • Jainey K. Bavishi • Janine Benyus • adrienne maree brown • Régine Clément • Abigail Dillen • Camille T. Dungy • Rhiana Gunn-Wright • Joy Harjo • Katharine Hayhoe • Mary Annaïse Heglar • Jane Hirshfield • Mary Anne Hitt • Ailish Hopper • Tara Houska, Zhaabowekwe • Emily N. Johnston • Joan Naviyuk Kane • Naomi Klein • Kate Knuth • Ada Limón • Louise Maher-Johnson • Kate Marvel • Gina McCarthy • Anne Haven McDonnell • Sarah Miller • Sherri Mitchell, Weh’na Ha’mu Kwasset • Susanne C. Moser • Lynna Odel • Sharon Olds • Mary Oliver • Kate Orff • Jacqui Patterson • Leah Penniman • Catherine Pierce • Marge Piercy • Kendra Pierre-Louis • Varshini • Prakash • Janisse Ray • Christine E. Nieves Rodriguez • Favianna Rodriguez • Cameron Russell • Ash Sanders • Judith D. Schwartz • Patricia Smith • Emily Stengel • Sarah Stillman • Leah Cardamore Stokes • Amanda Sturgeon • Maggie Thomas • Heather McTeer Toney • Alexandria Villaseñor • Alice Walker • Amy Westervelt • Jane Zelikova

Derek Parfit presents the third volume of On What Matters, his landmark work of moral philosophy. Parfit develops further his influential treatment of reasons, normativity, the meaning of moral discourse, and the status of morality. He engages with his critics, and shows the way to resolution of their differences. This volume is partly about what it is for things to matter, in the sense that we all have reasons to care about these things. Much of the book discusses three of the main kinds of meta-ethical theory: Normative Naturalism, Quasi-Realist Expressivism, and Non-Metaphysical Non-Naturalism, which Derek Parfit now calls Non-Realist Cognitivism. This third theory claims that, if we use the word 'reality' in an ontologically weighty sense, irreducibly normative truths have no mysterious or incredible ontological implications. If instead we use 'reality' in a wide sense, according to which all truths are truths about reality, this theory claims that some non-empirically discoverable truths-such as logical, mathematical, modal, and some normative truths-raise no difficult ontological questions. Parfit discusses these theories partly by commenting on the views of some of the contributors to Peter Singer's collection Does Anything Really Matter? Parfit on Objectivity. Though Peter Railton is a Naturalist, he has widened his view by accepting some further claims, and he has suggested that this wider version of Naturalism could be combined with Non-Realist Cognitivism. Parfit argues that Railton is right, since these theories no longer deeply disagree. Though Allan Gibbard is a Quasi-Realist Expressivist, he has suggested that the best version of his view could be combined with Non-Realist Cognitivism. Parfit argues that Gibbard is right, since Gibbard and he now accept the other's main meta-ethical claim. It is rare for three such different philosophical theories to be able to be widened in ways that resolve their deepest disagreements. This happy convergence supports the view that these meta-ethical theories are true. Parfit also discusses the views of several other philosophers, and some other meta-ethical and normative questions.

What are our duties or rights? How should we act? What are we responsible for? Joseph Raz examines the philosophical issues underlying these everyday questions. He explores the nature of normativity--the reasoning behind certain beliefs and emotions about how we should behave--and offers a novel account of responsibility.