New Zealand historians -- many of whom have served as policy-makers and workers in social services, and most of whom are children of the welfare state they investigate -- discuss such aspects of social policy as welfare, the voluntary sector, and the government, the administration of old-age pensions to 1938, and government reporting on Maori aspirations and treaty meanings.

Since its original publication, Expert Political Judgment by New York Times bestselling author Philip Tetlock has established itself as a contemporary classic in the literature on evaluating expert opinion. Tetlock first discusses arguments about whether the world is too complex for people to find the tools to understand political phenomena, let alone predict the future. He evaluates predictions from experts in different fields, comparing them to predictions by well-informed laity or those based on simple extrapolation from current trends. He goes on to analyze which styles of thinking are more successful in forecasting. Classifying thinking styles using Isaiah Berlin's prototypes of the fox and the hedgehog, Tetlock contends that the fox--the thinker who knows many little things, draws from an eclectic array of traditions, and is better able to improvise in response to changing events--is more successful in predicting the future than the hedgehog, who knows one big thing, toils devotedly within one tradition, and imposes formulaic solutions on ill-defined problems. He notes a perversely inverse relationship between the best scientific indicators of good judgement and the qualities that the media most prizes in pundits--the single-minded determination required to prevail in ideological combat. Clearly written and impeccably researched, the book fills a huge void in the literature on evaluating expert opinion. It will appeal across many academic disciplines as well as to corporations seeking to develop standards for judging expert decision-making. Now with a new preface in which Tetlock discusses the latest research in the field, the book explores what constitutes good judgment in predicting future events and looks at why experts are often wrong in their forecasts.

When Jonathan Argyll agrees to transport the Death of Socrates from a gallery in Paris to its new owner in Rome, he has no idea that such a worthless, nondescript painting could cause such a stir.

The historical profession is not noted for examining its own methodologies. Indeed, most historians are averse to historical theory. In "Historical Judgement" Jonathan Gorman's response to this state of affairs is to argue that if we want to characterize a discipline, we need to look to persons who successfully occupy the role of being practitioners of that discipline. So to model historiography we must do so from the views of historians. Gorman begins by showing what it is to model a discipline by using recent philosophy of law and philosophy of science. There are different models at work, whose rivalry and resolution are to be historically understood. With this approach in place he is able to develop the history of historiography and explore the character of historiography as presented by historians. He reveals that historians conform to various norms - that historians now and in the past have agreed and disagreed about the same set of interrelated matters: truth-telling, moral judgement and the synthesis of facts - and it is this internal understanding that we need to recover if we are to arrive at a correct characterization of the discipline of historiography. Demonstrating how the practice of historiography requires choices and therefore the exercise of judgement, Gorman is able to show that in their making of judgements historians enjoy the immense benefit of hindsight. He shows how, in reflecting on their own discipline, historians have typically failed to attend adequately to the history of historiography, neglecting to situate previous historians within their historical contexts, or to pay adequate attention to the fact that present historians, too, are within a context that will change. In addition, Gorman's approach, which emphasizes the power and necessity of choice, and which rests on the pragmatic holistic empiricism of Quine, shows postmodernism not to be the threat that some historians feel it to be, indeed, it is shown to be a radical form of empiricism. Gorman shows how the historical enterprise may be established in our factual and moral understanding in the light of our choices and commitments to a shared world. "Historical Judgement" is an original and important contribution to the philosophy of history. By bringing together the ideas of historians and philosophers, Gorman presents a much more practitioner-focused examination of the discipline of history, one that will, hopefully, encourage historians to think more about the nature of what they do.

Experiencing the Last Judgement opens up new ways of understanding a Byzantine image type that has hitherto been considered largely uniform in its manifestations and to a great extent frightening, coercive and paralysing. It moves beyond a purely didactic understanding of the Byzantine image of the Last Judgement, as a visual eschatological text to be ‘read’ and learned from, and proposes instead an appreciation of each unique image as a dynamic site to be experienced. Paintings, icons and mosaics from the tenth to the fourteenth century, from inside and outside of the Byzantine Empire, are placed within their specific socio-historical milieus, their immediate decorative programmes and their architectural contexts to demonstrate that each unique image constituted a carefully orchestrated and immersive experience of judgement. Each case study outlines the differences that exist in reality between these images that are often subsumed under one iconographic label, making a case against condensing dynamic, lived images into apparently static pictorial ‘types’. Images of the Last Judgement needed the body, mind and memory of the viewer for the creation of meaning, and so the experience of these images was unavoidably spatial, gendered, corporeal, mnemonic, emotional, rhetorical and most often liturgical. Unpacking Byzantine images of judgement in light of these various facets of experience for the first time helps to elucidate the interaction of past individuals with the image, and the ways in which such encounters were intended to benefit the communities that made and lived alongside them.

“Gabrielle is the real thing. I respect her work immensely.” —Dr. Wayne Dyer “A new role model.” —The New York Times “I came to one of Bernstein’s monthly lectures and got my first look at the woman I’d one day unabashedly refer to as ‘my guru.’” —Elle From #1 New York Times bestselling author Gabrielle Bernstein comes a clear, proactive, step-by-step process to release the beliefs that hold you back from living a better life. This six-step practice offers many promises. Petty resentments will disappear, compassion will replace attack, the energy of resistance will transform into freedom and you’ll feel more peace and happiness than you’ve ever known. I can testify to these results because I’ve lived them. I’ve never felt more freedom and joy than I have when writing and practicing these steps. My commitment to healing my own relationship to judgment has changed my life in profound ways. My awareness of my judgment has helped me become a more mindful and conscious person. My willingness to heal these perceptions has set me free. I have been able to let go of resentments and jealousies, I can face pain with curiosity and love, and I forgive others and myself much more easily. Best of all, I have a healthy relationship to judgment so that I can witness when it shows up and I can use these steps to quickly return to love. The Judgment Detox is an interactive six-step process that calls on spiritual principles from the text A Course in Miracles, Kundalini yoga, the Emotional Freedom Technique (aka Tapping), meditation, prayer and metaphysical teachings. I’ve demystified these principles to make them easy to commit to and apply in your daily life. Each lesson builds upon the next to support true healing. When you commit to following the process and become willing to let go, judgment, pain and suffering will begin to dissolve. And the miracles will keep coming. Once you begin to feel better you start to release your resistance to love. The more you practice these steps, the more love enters into your consciousness and into your energetic vibration. When you’re in harmony with love, you receive more of what you want. Your energy attracts its likeness. So when you shift your energy from defensive judgment to free-flowing love your life gets awesome. You’ll attract exactly what you need, your relationships will heal, your health will improve and you’ll feel safer and more secure. One loving thought at a time creates a miracle. Follow these steps to clear all blocks, spread more love and live a miraculous life.

In the face of conflict and despair, we often console ourselves by saying that history will be the judge. Today’s oppressors may escape being held responsible for their crimes, but the future will condemn them. Those who stand up for progressive values are on the right side of history. As ideas once condemned to the dustbin of history—white supremacy, hypernationalism, even fascism—return to the world, threatening democratic institutions and values, can we still hold out hope that history will render its verdict? Joan Wallach Scott critically examines the belief that history will redeem us, revealing the implicit politics of appeals to the judgment of history. She argues that the notion of a linear, ever-improving direction of history hides the persistence of power structures and hinders the pursuit of alternative futures. This vision of necessary progress perpetuates the assumption that the nation-state is the culmination of history and the ultimate source for rectifying injustice. Scott considers the Nuremberg Tribunal and South Africa’s Truth and Reconciliation Commission, which claimed to carry out history’s judgment on Nazism and apartheid, and contrasts them with the movement for reparations for slavery in the United States. Advocates for reparations call into question a national history that has long ignored enslavement and its racist legacies. Only by this kind of critical questioning of the place of the nation-state as the final source of history’s judgment, this book shows, can we open up room for radically different conceptions of justice.