In the century preceding World War I, the American Middle West drew thousands of migrants both from Europe and from the northeastern United States. In the American mind, the region represented a place where social differences could be muted and a distinct

In the century preceding World War I, the American Middle West drew thousands of migrants both from Europe and from the northeastern United States. In the American mind, the region represented a place where social differences could be muted and a distinctly American culture created. Many of the European groups, however, viewed the Midwest as an area of opportunity because it allowed them to retain cultural and religious traditions from their homelands. Jon Gjerde examines the cultural patterns, or "minds," that those settling the Middle West carried with them. He argues that such cultural transplantation could occur because patterns of migration tended to reunite people of similar pasts and because the rural Midwest was a vast region where cultural groups could sequester themselves in tight-knit settlements built around familial and community institutions. Gjerde compares patterns of development and acculturation across immigrant groups, exploring the frictions and fissures experienced within and between communities. Finally, he examines the means by which individual ethnic groups built themselves a representative voice, joining the political and social debate on both a regional and national level.

The American WestÑwhere such landmarks as the Golden Gate Bridge rival wild landscapes in popularity and iconic significanceÑhas been viewed as a frontier of technological innovation. Where Minds and Matters Meet calls attention to the convergence of Western history and the history of technology, showing that the regionÕs politics and culture have shaped seemingly placeless, global technological practices and institutions. Drawing on political and social history as well as art history, the bookÕs essays take the cultural measure of the regionÕs great technological milestones, including San DiegoÕs Panama-California Exposition, the building of the Hetch Hetchy Dam in the Sierras, and traffic planning in Los Angeles. Contributors: Amy Bix, Louise Nelson Dyble, Patrick McCray, Linda Nash, Peter Neushul, Matthew W. Roth, Bruce Sinclair, L. Chase Smith, Carlene Stephens, Aristotle Tympas, Jason Weems, Peter Westwick, Stephanie Young

A trip through someone else's mind would not be a pleasant journey. Even if you did not stumble across anything truly abhorrent, you could hardly avoid a good deal of ugly thoughts - hostile attitudes towards friends, negative stereotypes of groups, plenty of contempt, and a whole host ofshocking fantasies. But what is our moral relationship to our ideas? Are we justified in morally condemning ugly thoughts? In A Wild West of the Mind, George Sher argues for the provocative thesis that the realm of the purely mental is a "morality-free zone." Within that realm, no thoughts orattitudes are forbidden or required. Morality properly constrains our actions in a world full of others, but in a sense, our thoughts are off-limits-each person's individual subjectivity is boundless.Sher begins by arguing against a reigning assumption in much of moral philosophy that morality has a bearing not only on how we act, but also on what we think and feel. On Sher's view, we cannot subject private thoughts to moral evaluation or constraint precisely because they are confined to themental sphere. Actions are morally condemnable when they do harm to others; by definition, though it may motivate a harmful action, a thought in itself cannot do harm. This does not mean, of course, that our mental states are not subject to any evaluations whatsoever. Our beliefs can be irrationaland our desires can be vicious, reflecting badly on our character, but we cannot say they are "wrong" or impermissible as such. From here, Sher presents a positive defense of "free thought," one that posits that constraining our mental lives with moral proscriptions poses a severe threat to ourmental freedom, one that can significantly impoverish our lives. Broad in scope and tightly argued, this book will have much to offer philosophers working in ethics, free will, and epistemology.

The events of September 11, 2001, forever changed the world as we knew it. In their wake, the quest for international order has prompted a reshuffling of global aims and priorities. In a fresh approach, Gilles Kepel focuses on the Middle East as a nexus of international disorder and decodes the complex language of war, propaganda, and terrorism that holds the region in its thrall. The breakdown of the Israeli-Palestinian peace process in 2000 was the first turn in a downward spiral of violence and retribution. Meanwhile, a neo-conservative revolution in Washington unsettled U.S. Mideast policy, which traditionally rested on the twin pillars of Israeli security and access to Gulf oil. In Saudi Arabia and Afghanistan, a transformation of the radical Islamist doctrine of Bin Laden and Zawahiri relocated the arena of terrorist action from Muslim lands to the West; Islamist radicals proclaimed jihad against their enemies worldwide. Kepel examines the impact of global terrorism and the ensuing military operations to stem its tide. He questions the United States' ability to address the Middle East challenge with Cold War rhetoric, while revealing the fault lines in terrorist ideology and tactics. Finally, he proposes the way out of the Middle East quagmire that triangulates the interests of Islamists, the West, and the Arab and Muslim ruling elites. Kepel delineates the conditions for the acceptance of Israel, for the democratization of Islamist and Arab societies, and for winning the minds and hearts of Muslims in the West.

According to West, creative visual thinkers (many of whom have had difficulty with verbal skills), aided by computers, will be at the forefront of innovation in a dramatically changing society.

The brilliant, controversial, bestselling critique of American culture that “hits with the approximate force and effect of electroshock therapy” (The New York Times)—now featuring a new afterword by Andrew Ferguson in a twenty-fifth anniversary edition. In 1987, eminent political philosopher Allan Bloom published The Closing of the American Mind, an appraisal of contemporary America that “hits with the approximate force and effect of electroshock therapy” (The New York Times) and has not only been vindicated, but has also become more urgent today. In clear, spirited prose, Bloom argues that the social and political crises of contemporary America are part of a larger intellectual crisis: the result of a dangerous narrowing of curiosity and exploration by the university elites. Now, in this twenty-fifth anniversary edition, acclaimed author and journalist Andrew Ferguson contributes a new essay that describes why Bloom’s argument caused such a furor at publication and why our culture so deeply resists its truths today.

A collection of essays that provide insight into Japanese culture. This book is a great buy for anyone interested in Japan.

Pioneers in the healing professions offer essays based on personal encounters with Tarthang Tulku.