2014 Reprint of 1942 Edition. Exact facsimile of the original edition, not reproduced with Optical Recognition Software. R. G. Collingwood (1889-1943) was a British philosopher and practicing archaeologist best known for his work in aesthetics and the philosophy of history. "The New Leviathan," originally published in 1942, a few months before the author's death, is the book which R. G. Collingwood chose to write in preference to completing his life's work on the philosophy of history. It was a reaction to the Second World War and the threat which Nazism and Fascism constituted to civilization. The book draws upon many years of work in moral and political philosophy and attempts to establish the multiple and complex connections between the levels of consciousness, society, civilization, and barbarism. Collingwood argues that traditional social contract theory has failed to account for the continuing existence of the non-social community and its relation to the social community in the body politic. He is also critical of the tendency within ethics to confound right and duty.

This early work by Robin G. Collingwood was originally published in 1942 and we are now republishing it with a brand new introductory biography. 'The New Leviathan' is an academic work on the subject of philosophy. Robin George Collingwood was born on 22nd February 1889, in Cartmel, England. He was the son of author, artist, and academic, W. G. Collingwood. He was greatly influenced by the Italian Idealists Croce, Gentile, and Guido de Ruggiero. Another important influence was his father, a professor of fine art and a student of Ruskin. He published many works of philosophy, such as Speculum Mentis (1924), An Essay on Philosophic Method (1933), and An Essay on Metaphysics (1940).

A substantial book on the social practices and cultural attitudes of people producing, reading, watching and listening to different kinds of media in Japan, China, Taiwan, Indonesia, Vietnam, Singapore and India.

Today's world is one marked by the signs of digital capitalism and global capitalist expansion, and China is increasingly being integrated into this global system of production and consumption. As a result, China's immediate material impact is now felt almost everywhere in the world; however, the significance and process of this integration is far from understood. This study shows how the a priori categories of statistical reasoning came to be re-born and re-lived in the People's Republic - as essential conditions for the possibility of a new mode of knowledge and governance. From the ruins of the Maoist revolution China has risen through a mode of quantitative self-objectification. As the author argues, an epistemological rift has separated the Maoist years from the present age of the People's Republic, which appears on the global stage as a mirage. This study is an ethnographic investigation of concepts - of the conceptual forces that have produced and been produced by - two forms of knowledge, life, and governance. As the author shows, the world of China, contrary to the common view, is not the Chinese world; it is a symptomatic moment of our world at the present time.

The Moot was the study and discussion group set by J.H. Oldham (1874-1969) following the 1937 Oxford conference on "Church, Community and State". Its purpose was to continue, in an informal but serious way, exploration of the relation between church and society and the realization of Christian ethics in the public sphere. The Moot met twice or three times a year from 1938 to 1947 (21 times in all) and was convened by Oldham with the conscious intention of responding to the grave crisis that was felt to be facing western society in Britain no less than on the continent of Europe. Overall some 35 people attended the Moot at one time or another, but its core comprised a small number of regular members who were representative of the highest levels in theology, social science and public affairs. In addition to Oldham himself they included T.S. Elliot, H. A. Hodges, Eleonora Iredale, Adolf Löwe, Karl Mannheim, Walter Moberly, John Middleton Murry and Alec Vidler. Other participants included Kathleen Bliss, Fred Clarke, Christopher Dawson, H. H. Farmer, Hector Hetherington, Walter Oakshott and Gilbert Shaw, while notables such as Reinhold Niebuhr, Melville Chaning-Pearce, Donald McKinnon, Philip Mairet, Leslie Newbiggin, William Paton, Frank Pakenham (later Lord Longford), Michael Polanyi and Oliver Tomkins made occasional "guest appearances". Against the background of impending and then actual war, the discussions in the Moot repeatedly focused on the "planned" nature of modern society and therewith the roles (if any) within it of moral choice and the Christian community.

Hans Baron, Karl Popper, Leo Strauss and Erich Auerbach were among the many German-speaking Jewish intellectuals who fled Continental Europe with the rise of Nazism in the 1930s. Their scholarship, though not normally considered together, is studied here to demonstrate how, despite their different disciplines and distinctive modes of working, they responded polemically in the guise of traditional scholarship to their shared trauma. For each, the political calamity of European fascism was a profound intellectual crisis, requiring an intellectual response which Weinstein and Zakai now contextualize, ideologically and politically. They exemplify just how extensively, and sometimes how subtly, 1930s and 1940s scholarship was used not only to explain, but to fight the political evils that had infected modernity, victimizing so many. An original perspective on a popular area of research, this book draws upon a mass of secondary literature to provide an innovative and valuable contribution to twentieth-century intellectual history.

In this innovative volume, anthropologists turn their attention to a topic that has rarely figured as a focus of concerted investigation and yet which can be described as an intrinsic aspect of all human knowing and part of all processes by which human beings process information about themselves, their identities, their environments and their relations: the imagination. How do anthropologists use imagination in coming to know their research subjects? How might they, and how should they, use their imagination? And how do research subjects themselves understand, describe, justify and limit their use of the imagination? Presenting a range of case studies from a variety of locations including the UK, US, Africa, East Asia and South America, this collection offers a comparative exploration of how imagination has been conceptualized and understood in a range of analytical traditions, with regard to issues of both methodology and ethnomethodology. With emphasis not on abstraction but on imagination as activity, technique and subject situated in the middle of lives, Reflections on Imagination sheds new light on imagination as a universal capacity and practice - something to which human beings attend whenever they make sense of their environments and situate their life-projects in these environments - the means by which worlds come to be.

The years following World War II saw a huge expansion of the middle classes in the world's industrialized nations, with a significant part of the working class becoming absorbed into the middle class. Although never explicitly formalized, it was as though a new social contract called for government, business, and labor to work together to ensure greater political freedom and more broadly shared economic prosperity. For the most part, they succeeded. In Social Contracts Under Stress, eighteen experts from seven countries examine this historic transformation and look ahead to assess how the middle class might fare in the face of slowing economic growth and increasing globalization. The first section of the book focuses on the differing experiences of Germany, Britain, France, the United States, and Japan as they became middle-class societies. The British working classes, for example, were slowest to consider themselves middle class, while in Japan by the 1960s, most workers had abandoned working-class identity. The French remain more fragmented among various middle classes and resist one homogenous entity. Part II presents compelling evidence that the rise of a huge middle class was far from inclusive or free of social friction. Some contributors discuss how the social contract reinforced long-standing prejudices toward minorities and women. In the United States, Ira Katznelson writes, Southern politicians used measures that should have promoted equality, such as the GI bill, to exclude blacks from full access to opportunity. In her review of gender and family models, Chiara Saraceno finds that Mediterranean countries have mobilized the power of the state to maintain a division of labor between men and women. The final section examines what effect globalization might have on the middle class. Leonard Schoppa's careful analysis of the relevant data shows how globalization has pushed "less skilled workers down and more skilled workers up out of a middle class that had for a few decades been home to both." Although Europe has resisted the rise of inequality more effectively than the United States or Japan, several contributors wonder how long that resistance can last. Social Contracts Under Stress argues convincingly that keeping the middle class open and inclusive in the face of current economic pressures will require a collective will extending across countries. This book provides an invaluable guide for assessing the issues that must be considered in such an effort.

This book argues that borderlands intensify security threats at the conflict-crime nexus. It demonstrates the multiple insecurities that arise from complex interactions among rebels, criminals, and other violent non-state groups. Challenging urban biases and state-centric views, it draws on unprecedented multi-year fieldwork in the war-torn marginalized Colombian-Ecuadorian and Colombian-Venezuelan borderlands.