Providing a theory of the collegial form of organization, this text is based on an analysis of a law firm in which partners locked themselves in a long-term situation with no hierarchy or formal power differences to enforce their agreements.

Drawing on and responding to the writings of theorists such as Judith Butler, Sara Ahmed, Lauren Berlant, and Lisa Lowe, this book proposes the notion of “precarious intimacies” to navigate a dilemma: how to recognize, affirm, and value love, touch, and care while challenging the racialized and gendered politics in which they are embedded. Twenty-first-century Europe is undergoing dramatic political and economic transformations that produce new forms of transnational contact as well as new regimes of exclusion and economic precarity. These political and economic shifts both circumscribe and enable new possibilities for intimacy. Many European films of the last two decades depict experiences of political and economic vulnerability in narratives of precarious intimacies. In these films, stories of intimacy, sex, love, and friendship are embedded in violence and exclusion, but, as Maria Stehle and Beverly Weber show, the politics of touch and connection also offers avenues to theorize forms of attention and affection that challenge exclusive notions of race, citizenship, and belonging. Precarious Intimacies examines the aesthetic strategies that respond to this tension and proposes a politics of interpretation that identifies the potential and possibility of intimacy.

This open access book analyses the international data of the European Values Study (EVS 1990 - 2017), with a focus on the impact of religious on political values from empirical as well as theoretical perspectives, i.e. sociology, political and cultural studies, philosophy, ethics, theology and the law. It interprets results from interdisciplinary perspectives, including the viewpoints of social ethics, sociology and cultural studies, law and practical theology. In the political and public as well as media debates of the European Union, the recourse to (above all "European" and also "Christian") values has played a central and controversial role in the field of politics and religion for several decades. This collection is a contribution to a qualified discourse on values in Europe by providing empirical, hermeneutical and ethical criteria for a responsible use of the concept of values. In addition to a comparison of political value systems in Western and Eastern Europe and the possible role of religion in this context, the book also deals with topics such as, f.i., solidarity, economics and values, value formation, and law and values. Additionally, specific population groups such as the socio-culturally marginalized strata are examined more closely. Besides current scientific analyses and interpretations of interest to researchers from various disciplines, this book also offers valuable impulses and suggestions for various multipliers in political, civil society and religious organisations, as well as a sound overview for graduate students.

At a time in American history when football ruled the American campus and fraternities dominated student life, Frank Aydelotte, through his determination to specialize exclusively in initiating an Honors program of study, accomplished a feat virtually unknown in American higher education. That is, he succeeded in shaping one regional, run of the mill, Quaker school - Swarthmore College - into an intellectually-charged, academically-focused institution able to command national respectability, prestige, and financial support and commit itself to intellectual life at a time when higher education in the United States met with pressures against such change. Under Aydelotte's leadership, Swarthmore was able to hold out in a period of tremendous expansion of higher education and staggering growth of intercollegiate athletics, "student activities," and vocational education. While oxymoronic in the early 20th century to suggest to mainstream America that a college would define itself by a commitment to the life of the mind, Aydelotte did just that, indelibly shaping the culture of Swarthmore in a manner so deep-seated as to persist to the present day. The ways in which Swarthmore changed as a college under Aydelotte's leadership shed light on how change occurs and persists in higher education and how change on a single campus can bring about wide-spread educational reform that affects a nation. Frank Aydelotte returned from his time in England as a Rhodes Scholar fully committed to affording to America's highest achieving college students the educational experiences that had shaped him while abroad. A complicated combination of idealism and elitism, mixed with a deep reformer's drive to spread the Oxford gospel in America, led to his focus on pedagogy when he returned to the US. Aydelotte undertook concrete and highly strategic steps toward the long-term goal of introducing to American higher education Oxford-like methods aimed at empowering intellectually-oriented students to excel far beyond the barriers present in American education that resulted from high achievers being held back by the "pace of the average." This mission became his personal crusade for the rest of his life and played out most vividly on the campus of tiny Swarthmore College where he served as president from 1921 to 1940.

In her most impassioned and personal book to date, Judith Butler responds in this profound appraisal of post-9/11 America to the current US policies to wage perpetual war, and calls for a deeper understanding of how mourning and violence might instead inspire solidarity and a quest for global justice.

Edited and with an introduction by Alan Sica. In 1975 Joseph Gabel published a modern masterpiece which appeared in English as False Consciousness: An Essay on Reification. Combining his special knowledge of existential psychiatry, axiology, Marxism, and political history, Gabel proposed the utterly novel idea that victims of serious mental disturbances (especially paranoia and schizophrenia) reproduce those distorted thought patterns commonly associated with ideological beliefs at the collective level. Such beliefs initially had been laid bare in the 1920s by Gabel's intellectual progenitors, Karl Mannheim and George Lukacs. Gabel's remarkable innovation was to transfer the private crisis of mental collapse into the analytic framework previously reserved for ideological critique, making him an expert on what was later called "the micro-macro problem." Ideologies and the Corruption of Thought includes Gabel's essays over the last 40 years, characteristically treating micro and macro theoretical matters simultaneously. Originally written in French and German, they have been recast in idiomatic English and bibliographically updated. Using a unique mode and vocabulary of analysis, Gabel offers theoretical investigations of McCarthyism and Stalinism (original and more recent types), as well as Althusser, Orwell, and Jonathan Swift in his capacity as a psychiatric theorist. He also explores anti-Zionism, anti-Semitism, and a fascinating case study of a paranoid who regarded himself as the pope. In addition this volume includes a range of general commentaries on ideological "thought," utopianism, and false consciousness. This rich feast of social and political analysis and theory illuminates a range of contemporary concerns: racism, utopian fantasy, ethnocentrism, anti-Semitism, the interplay of social structure and mental illness, and ideological transformations of social life, which only Gabel's unique mixture of the clinical and the political could achieve. It will be studied with interest by all theorists and politically alert readers in the social sciences, philosophy, and related fields of study.

This is part of a ten volume set of reference books offering authoritative and engaging critical overviews of the state of political science. This work explores the business end of politics, where theory meets practice in the pursuit of public good.