A sweeping intellectual history, encompassing literature, philosophy and psychoanalysis, of the pervasive idea of sublimation in German thought.

According to Freud's later works, we do not really feel well or free within civilization. Our discontent never disappears, and we shall never become completely reliable members of society. Alcohol already suffices, Freud tells us, to ruin the fragile architecture of sublimations. Since 'Beyond the Pleasure Principle,' sublimation seems to be nothing more than a euphemism for suppressing the drives. We sublimate because we did not get or were not allowed to have what we 'actually' wanted. Is sublimation a mere surrogate or perhaps even the name psychoanalysis found for 'theoria' in the twentieth century? With Freud as its pivot, Goebel provides an intellectual history of sublimation, which also serves as an introduction to other key ideas associated with the authors discussed, such as Schopenhauer's philosophy of music, the will to power in Nietzsche, the structure of Freudian psychoanalysis, Adorno's concept of modern art, or Lacanian ethics. In examining both its prehistory and reception, Goebel argues that sublimation can be reconsidered as the road toward an individual and social life beyond discontent.

On June 2, 1916, forty mostly immigrant mineworkers at the St. James Mine in Aurora, Minnesota, walked off the job. This seemingly small labor disturbance would mushroom into one of the region’s, if not the nation’s, most contentious and significant battles between organized labor and management in the early twentieth century. Flames of Discontent tells the story of this pivotal moment and what it meant for workers and immigrants, mining and labor relations in Minnesota and beyond. Drawing on previously untapped accounts from immigrant press newspapers, company letters, personal journals, and oral histories, historian Gary Kaunonen gives voice to the strike’s organizers and working-class participants. In depth and in dramatic detail, his book describes the events leading up to the strike, and the violence that made it one of the most contentious in Minnesota history. Against the background of the physical and cultural landscape of Minnesota’s Iron Range, Kaunonen’s history brings the lives of working-class Finnish immigrants into sharp relief, documenting the conditions and circumstances behind the emergence of leftist politics and union organization in their ranks. At the same time, it shows how the region’s South Slavic immigrants went from “scabs” during a 1907 strike to full-fledged striking members of the labor revolt of 1916. A look at the media of the time reveals how the three main contenders for working-class allegiances—mine owners, Progressive reformers, and a revolutionary union—communicated with their mostly immigrant audience. Meanwhile, documents from mining company officials provide a strong argument for corruption reaching as far as the state’s then governor, Joseph A. A. Burnquist, whose strike-busting was undertaken in the interests of billion dollar corporations. Ultimately, anti-syndicalist laws were put in place to thwart the growing influence of organizations that sought to represent immigrant workers. Flames of Discontent raises the voices of those workers, and of history, against an injustice that reverberates to this day.

What Du Bois noted has gone largely unstudied until now. In this book, Evelyn Brooks Higginbotham gives us our first full account of the crucial role of black women in making the church a powerful institution for social and political change in the black community. Between 1880 and 1920, the black church served as the most effective vehicle by which men and women alike, pushed down by racism and poverty, regrouped and rallied against emotional and physical defeat. Focusing on the National Baptist Convention, the largest religious movement among black Americans, Higginbotham shows us how women were largely responsible for making the church a force for self-help in the black community. In her account, we see how the efforts of women enabled the church to build schools, provide food and clothing to the poor, and offer a host of social welfare services. And we observe the challenges of black women to patriarchal theology. Class, race, and gender dynamics continually interact in Higginbotham’s nuanced history. She depicts the cooperation, tension, and negotiation that characterized the relationship between men and women church leaders as well as the interaction of southern black and northern white women’s groups. Higginbotham’s history is at once tough-minded and engaging. It portrays the lives of individuals within this movement as lucidly as it delineates feminist thinking and racial politics. She addresses the role of black Baptist women in contesting racism and sexism through a “politics of respectability” and in demanding civil rights, voting rights, equal employment, and educational opportunities. Righteous Discontent finally assigns women their rightful place in the story of political and social activism in the black church. It is central to an understanding of African American social and cultural life and a critical chapter in the history of religion in America.