A middle-aged woman enters into a negotiation with her childhood best friend and confronts the damage done by their eighth grade teacher, who molested them both.

As a church leader, it’s easy to make the wrong move and find yourself in a bad position. “What to teach; How to teach; What to do,” were the three questions Wesley employed at his first conferences. In sixty previous books Will Willimon has worked the first two. This book is of the “What to do?” genre. Many believe the long decline of The United Methodist Church is a crisis of effective leadership. Willimon takes this problem on. As an improbable bishop, for the last eight years he has laid hands on heads, made ordinands promise to go where he sends them, overseen their ministries, and acted as if this were normal. Here is his account of what he has learned and – more important – what The United Methodist Church must do to have a future as a viable movement of the Holy Spirit.

The West is currently witnessing the slow destruction of the classical liberal tradition. The casualties are reason, the willingness to question political or religious authority, and the validity of natural science. Replacing these are a crippling intellectual relativism, political apathy, and a grave misunderstanding of natural science and its concomitant ethic. In this work, Diana M. Judd gets to the root of the matter by directly addressing the following questions: What is modern natural science? What effect did it have on how we think about politics? What are the dangers surrounding the marginalization of natural science and the liberal intellectual and political tradition? This is a work of political theory. It seeks to engage the political by addressing the question first posed by the ancient Greeks: How ought we to live? If we have indeed entered the age of endarkenment where religious dogma, intellectual apathy, and unquestioned authority increasingly hold sway, there is a need now, more than ever, to explore the meaning and significance of the origins of the modern political and scientific traditions Americans take for granted. It is from these traditions that Americans received the ideas of legitimate political resistance, reason, individual rights, religious freedom, and natural science. The importance of modern natural science and its relationship to these tenets of classical liberalism is the central concern of this book. Claims that science is dogmatic and ideological, and that the tenets of liberalism divide individuals, have become commonplace. It is Judd's intention to show how these claims err, by exploring what natural science is and how it evolved. This ethic centers on the radical idea that authority must be questioned. We ignore this to our peril. If individuals do not question what leaders say, we abdicate the rights and responsibility of self-rule and individual freedom.

We have freedom of speech but we’re afraid to speak. Our lives have become subjected to PC tyranny—a constant fear of “offending” someone. We think that we are independent and that it is the other guy who is influenced, brainwashed, duped, persuaded. We feel like we think for ourselves. How can we “feel” otherwise? There’s no way to know because countless influences and interactions have molded us. We’re members of various groups—circles of friends, family, professional groups, hobby group, and workplace groups. Groups have a way of developing a view that it imposes with a kind of group-think. We want to belong, to be liked and included so go along and get along. We don’t make waves by questioning. If we have a different view, we keep it to ourselves. Why rock the boat? Thinking for yourself is not so easy. When encountering an argument to a long held opinion or a wild idea, we use critical thinking to evaluate it, as we were taught to do in school. The problem is that critical thinking is critical. It focuses our thinking on the negative—what doesn’t work, what’s wrong with the idea—and encourages my-side thinking where we evaluate evidence in a way that favors our beliefs and entraps us into closed-mindedness. Thinking for yourself requires open-mindedness. Open-mindedness is being receptive and, when the issue is important, calls for actively searching for evidence against your beliefs. Thinking is not driven by answers but by questions. Every intellectual field is born out of a cluster of questions to which answers are needed. Had no questions been asked by those who laid the foundation for a field — for example, Physics or Biology — the field would never have been developed. We define tasks, express problems and delineate issues with questions. Answers signal an end point and stop thought, except when an answer generates a further question. Timothy Leary said, ”to think for yourself you must question authority”. To think, you must question. To think through or rethink anything, one must ask questions that stimulate thought. The quality of your questions determines the quality of your thinking. Thinking begins within some content when questions are generated. No questions equals no understanding. To engage in thinking through your content you must stimulate your thinking with questions that lead to further questions. Our own opinions is one authority we should frequently question. Times change. We change. Perspectives and values change. Book explores how opinions and values we held in the past need periodic evaluation and challenge. Independent thinkers evolve and need to shed the shackles of old views and opinions. Ridicule is the strongest weapon for pressing us to conform. It is a kind of bait that if you go for it will entrap you in an argument you can’t win and leave you looking ridiculous and deflated. Question Authority; Think for Yourself offers techniques, with examples, of how to deflect attacks, side-tracks, and put-downs. If you’ve bitten your tongue and later wished you’d spoken up and not been cowed into silence by a mocking co-worker when you revealed a “politically incorrect” viewpoint, you’ll find much of interest in Question Authority; Think for Yourself .

Authority is one of the key issues in political studies, for the question of by what right one person or several persons govern others is at the very root of political activity. In selecting key readings for this volume Joseph Raz concerns himself primarily with the moral aspect of political authority, choosing pieces that examine its justification, determine who is subject to it and who is entitled to hold it, and whether there are any general moral limits to it. The readings—by such modern political thinkeres as Robert Paul Wolff, H. L. A. Hart, G. E. M. Anscombe, and Ronald Dworkin—examine the basic moral issues and provide an essential introduction to the debate about the nature of authority for all students of political theory.

When we encounter a news story, why do we accept its version of events? Why do we even recognize it as news? A complicated set of cultural, structural, and technological relationships inform this interaction, and Journalistic Authority provides a relational theory for explaining how journalists attain authority. The book argues that authority is not a thing to be possessed or lost, but a relationship arising in the connections between those laying claim to being an authority and those who assent to it. Matt Carlson examines the practices journalists use to legitimate their work: professional orientation, development of specific news forms, and the personal narratives they circulate to support a privileged social place. He then considers journalists' relationships with the audiences, sources, technologies, and critics that shape journalistic authority in the contemporary media environment. Carlson argues that journalistic authority is always the product of complex and variable relationships. Journalistic Authority weaves together journalists’ relationships with their audiences, sources, technologies, and critics to present a new model for understanding journalism while advocating for practices we need in an age of fake news and shifting norms.

Assessing the influence of scientific advice in societies that increasingly question scientific authority and expertise. Today, scientific advice is asked for (and given) on questions ranging from stem-cell research to genetically modified food. And yet it often seems that the more urgently scientific advice is solicited, the more vigorously scientific authority is questioned by policy makers, stakeholders, and citizens. This book examines a paradox: how scientific advice can be influential in society even when the status of science and scientists seems to be at a low ebb. The authors do this by means of an ethnographic study of the creation of scientific authority at one of the key sites for the interaction of science, policy, and society: the scientific advisory committee. The Paradox of Scientific Authority offers a detailed analysis of the inner workings of the influential Health Council of the Netherlands (the equivalent of the National Academy of Science in the United States), examining its societal role as well as its internal functioning, and using the findings to build a theory of scientific advising. The question of scientific authority has political as well as scholarly relevance. Democratic political institutions, largely developed in the nineteenth century, lack the institutional means to address the twenty-first century's pervasively scientific and technological culture; and science and technology studies (STS) grapples with the central question of how to understand the authority of science while recognizing its socially constructed nature.