Rewrites the history of African American art and artists in the inter-war years

The Grammar of Criminal Law is a 3-volume work that addresses the field of international and comparative criminal law, with its primary focus on the issues of international concern, ranging from genocide, to domestic efforts to combat terrorism, to torture, and to other international crimes. The first volume is devoted to foundational issues. The Grammar of Criminal Law is unique in its systematic emphasis on the relationship between language and legal theory; there is no comparable comparative study of legal language. Written in the spirit of Fletcher's classic Rethinking Criminal Law, this work is essential reading in the field of international and comparative law.

Blocking out, turning a blind eye, shutting off, not wanting to know, wearing blinkers, seeing what we want to see ... these are all expressions of 'denial'. Alcoholics who refuse to recognize their condition, people who brush aside suspicions of their partner's infidelity, the wife who doesn't notice that her husband is abusing their daughter - are supposedly 'in denial'. Governments deny their responsibility for atrocities, and plan them to achieve 'maximum deniability'. Truth Commissions try to overcome the suppression and denial of past horrors. Bystander nations deny their responsibility to intervene. Do these phenomena have anything in common? When we deny, are we aware of what we are doing or is this an unconscious defence mechanism to protect us from unwelcome truths? Can there be cultures of denial? How do organizations like Amnesty and Oxfam try to overcome the public's apparent indifference to distant suffering and cruelty? Is denial always so bad - or do we need positive illusions to retain our sanity? States of Denial is the first comprehensive study of both the personal and political ways in which uncomfortable realities are avoided and evaded. It ranges from clinical studies of depression, to media images of suffering, to explanations of the 'passive bystander' and 'compassion fatigue'. The book shows how organized atrocities - the Holocaust and other genocides, torture, and political massacres - are denied by perpetrators and by bystanders, those who stand by and do nothing.

Climate change and climate denial have remained largely off the radar in literacy and social studies education. This book addresses this gap with the design of the Climate Denial Inquiry Model (CDIM) and clear examples of how educators and students can confront two forms of climate denial: science denial and action denial. The CDIM highlights how critical literacies specifically designed for climate denial texts can be used alongside eco-civic practices of deliberation, reflexivity, and counter-narration to help students discern corporate, financial, and politically motivated roots of climate denial and to better understand efforts to misinform the American public, sow doubt and distrust of basic scientific knowledge, and erode support for evidence-based policymaking and collective civic action. With an emphasis on inquiry-based teaching and learning, the book also charts a path from destructive stories-we-live-by that are steeped in climate denial (humans are separate from nature, the primary goal of society is economic growth without limits, nature is a resource to be used and exploited) to ecojustice stories-To-live by that invite teachers and students to consider more just and sustainable futures. Book Features: Climate Denial Inquiry Model to help educators identify and confront two forms of climate denial: climate science denial and climate action denial.Clear examples of how to integrate critical literacies designed specifically for climate denial with eco-civic practices of deliberation, reflexivity, and counter-narration.Concrete climate-based inquiry-based teaching and learning pathways in literacy and social studies with much potential for connections across other content areas. A path from destructive stories-we-live-by that are steeped in climate denial to ecojustice stories-To-live by that invite teachers and students to consider more just and sustainable futures.

Innumerable studies have appeared in recent decades about practically every aspect of women's lives in Western societies. The few such works on Buddhism have been quite limited in scope. In The Power of Denial, Bernard Faure takes an important step toward redressing this situation by boldly asking: does Buddhism offer women liberation or limitation? Continuing the innovative exploration of sexuality in Buddhism he began in The Red Thread, here he moves from his earlier focus on male monastic sexuality to Buddhist conceptions of women and constructions of gender. Faure argues that Buddhism is neither as sexist nor as egalitarian as is usually thought. Above all, he asserts, the study of Buddhism through the gender lens leads us to question what we uncritically call Buddhism, in the singular. Faure challenges the conventional view that the history of women in Buddhism is a linear narrative of progress from oppression to liberation. Examining Buddhist discourse on gender in traditions such as that of Japan, he shows that patriarchy--indeed, misogyny--has long been central to Buddhism. But women were not always silent, passive victims. Faure points to the central role not only of nuns and mothers (and wives) of monks but of female mediums and courtesans, whose colorful relations with Buddhist monks he considers in particular. Ultimately, Faure concludes that while Buddhism is, in practice, relentlessly misogynist, as far as misogynist discourses go it is one of the most flexible and open to contradiction. And, he suggests, unyielding in-depth examination can help revitalize Buddhism's deeper, more ancient egalitarianism and thus subvert its existing gender hierarchy. This groundbreaking book offers a fresh, comprehensive understanding of what Buddhism has to say about gender, and of what this really says about Buddhism, singular or plural.

Why and how America’s defense strategy must change in light of China’s power and ambition—A Wall Street Journal best book of 2021 “This is a realist’s book, laser-focused on China’s bid for mastery in Asia as the 21st century’s most important threat.”—Ross Douthat, New York Times “Colby’s well-crafted and insightful Strategy of Denial provides a superb and, one suspects, essential departure point for an urgent and much-needed debate over U.S. defense strategy.”—Andrew F. Krepinevich, Jr., Foreign Affairs Elbridge A. Colby was the lead architect of the 2018 National Defense Strategy, the most significant revision of U.S. defense strategy in a generation. Here he lays out how America's defense must change to address China's growing power and ambition. Based firmly in the realist tradition but deeply engaged in current policy, this book offers a clear framework for what America's goals in confronting China must be, how its military strategy must change, and how it must prioritize these goals over its lesser interests. The most informed and in-depth reappraisal of America's defense strategy in decades, this book outlines a rigorous but practical approach, showing how the United States can prepare to win a war with China that we cannot afford to lose--precisely in order to deter that war from happening.

Using recontructive ideas available in classical Indian original works, this book makes a departure in the style of modern writings on Indian moral philosophy. It presents Indian ethics, in an objective, secular, and wherever necessary, critical manner as a systematic, down-to-earth, philosophical account of moral values, virtues, rights and obligations. It thereby refutes the claim that Indian philosophy has no ethics as well as the counter-claim that it transcends ethics. It demonstrates that moral living proves that the individual, his society and the world are really real and not only taken to be real for behavioral purposes as the Advaitins hold, the self is amoral being a non-agent, moksa is not a moral value, and the Karmic theory, because of involving belief in rebirth, does not fuarantee that the doer of an action is also the experiencer of its results, contrary to what is commonly held, and Indian ethics can sustain itself even if such notions are dropped. Rajendra Prasad calls Indian ethics organismic because, along with ethical concerns, it also covers issues related to professions, politics, administration, sex, environment, etc. Therefore, in one format it is theoretical and applied, normative and metaethical, humanistic and non-humanistic, etc., of course, within the limits of the then cognitive enquiry.