"Rumors and the misinformation they spread play an important role in American politics-and a dangerous one with direct consequences, such as wrecking trust in government, promoting hostility toward truth-finding, and swaying public opinion on otherwise popular policies. One only has to look at the rate of vaccination in the United States or peruse internet forums discussing the 2020 election to see lasting effects. How can democracy work if there is a persistence of widely held misinformation? In Political Rumors: Why We Accept Misinformation and How to Fight It, Adam Berinsky explains why incredulous and discredited stories about politicians and policies grab the public's attention and who is most likely to believe these stories and act on them. For instance, he shows that rather than a small set of people believing a lot of conspiracies, a lot of people believe some conspiracies; he also demonstrates that partisans are more likely to believe false rumors about the opposing party. Pulling from a wealth of social science work, and from his own original data, the author shows who believes political rumors, and why-and establishes how democracy is threatened when citizens base their political decision-making on the content of political rumors. While acknowledging that there is no one magical solution to the problem of misinformation, Berinsky explores strategies that can work to combat false information, such as targeting uncertain citizens rather than "true believers," and focusing on who is delivering the message ("neutral" third parties are often ineffective). Ultimately, though, the only long-term solution is for misinformation tactics to be disincentivized from the political elites and opinion leaders who dominate political discussion"--

Speculation: Politics, Ideology, Event develops Hegel’s radical perspective of speculative thought as a way of reclaiming and revitalizing the sense of the future and its possibilities. Engaging with such figures as Alain Badiou, Quentin Meillassoux, Ernesto Laclau, Slavoj Žižek, and Fredric Jameson, Glyn Daly articulates the distinctness of speculative philosophy and draws its implications for new debates in areas of science, politics, capitalism, ideology, ethics, and the event. In a confrontation with today’s fatalistic milieu, principal emphasis is given to Hegel’s idea of infinity as the intrinsic dimension of negativity within all finitude. Against the modern era’s paradigmatic tendency to externalize social problems in the form of antagonism and Otherness, Daly argues for a renewal of utopian thought based on Hegelian reconciliation and the affirmation of excess as the essence of all being. On these grounds, he advances a new kind of political imagination that in speculative terms centers on uncompromising notions of truth and reason.

"In Speculative Communities, Komporozos-Athanasiou examines the ways that financial speculation has moved beyond markets to shape fundamental aspects of our social and political lives. As ordinary people make exceptional decisions--such as the American election of a populist demagogue or the British vote to leave the European Union--they are moving from time-honored and -tested practices of governance, toward the speculative promise of a different kind of future. Even our methods of building community have shifted to the speculative realm as social media platforms enable and amplify alternative visions of the present and future-these are the "speculative communities" that now shape our personal and political realities. For Komporozos-Athanasiou, "to speculate" means increasingly "to connect," to endorse uncertainty preemptively, and often daringly, as a means of social survival. Finance has thus become the model for society writ large. These financial systems have taken a notable turn in our current era, however. Contemporary capitalism sees the risk-taking, entrepreneurial person being refashioned as a politically disoriented, speculative subject, who embraces the future's radical uncertainty rather than averting it. As Komporozos-Athanasiou shows, virtual marketplaces, new social media, and dating apps function as finance's speculative infrastructures, leading to a new type of imagination across economy and society"--

An imaginative analysis of the interplay between rhetoric and physical space in the creation of the nation's capital.

The common critique of media- and ratings-driven politics envisions democracy falling hostage to a popularity contest. By contrast, the following book reconceives politics as a speculative Keynesian beauty contest that alienates itself from the popular audience it ceaselessly targets. Political actors unknowingly lean on collective beliefs about the popular expectations they seek to gratify, and thus do not follow popular public opinion as it is, but popular public opinion about popular public opinion. This book unravels how collective discourses on ?the popular? have taken the role of intermediary between political elites and electorates. The shift has been driven by the idea of ?liquid control:? that postindustrial electorates should be reached through flexibly designed media campaigns based on a complete understanding of their media-immersed lives. Such a complex representation of popular electorates, actors have believed, cannot be secured by rigid bureaucratic parties, but has to be distilled from the collective wisdom of the crowd of consultants, pollsters, journalists and pundits commenting on the political process. The mediatization of political representation has run a strikingly similar trajectory to the marketization of capital allocation in finance: starting from a rejection of bureaucratic control, promising a more ?liquid? alternative, attempting to detect a collective wisdom (of/about ?the markets? and ?the people?), and ending up in self-driven spirals of collective speculation. ÿ