“The failure of Liberalism” in Germany and its responsibility for the rise of Nazism has been widely discussed among scholars inside and outside Germany. This author argues that German liberalism failed because of the irreconcilable conflict between two competing visions of German identity. In following the German liberal parties from the Empire through the Third Reich Kurlander illustrates convincingly how an exclusionary racist Weltanschauung, conditioned by profound transformations in German political culture at large, gradually displaced the liberal-universalist conception of a democratic Rechtsstaat. Although there were some notable exceptions, this widespread obsession with „racial community [Volksgemeinschaft]“ caused the liberal parties to succumb to ideological lassitude and self-contradiction, paving the way for National Socialism.

Although there were some notable exceptions, this widespread obsession with "racial community" caused the liberal parties to succumb to ideological lassitude and self-contradiction, paving the way for National Socialism."--BOOK JACKET.

Analyses the construction of socio-spatial boundaries seen in gedner, colour, sexuality, age, lifestyle and disability, arguing that powerful groups tend to dominate space to create fear of minorities in the home, community and state.

Life at the end of the twentieth century presents us with a disturbing reality. Otherness, the simple fact of being different in some way, has come to be defined as in and of itself evil. Miroslav Volf contends that if the healing word of the gospel is to be heard today, Christian theology must find ways of speaking that address the hatred of the other. Reaching back to the New Testament metaphor of salvation as reconciliation, Volf proposes the idea of embrace as a theological response to the problem of exclusion. Increasingly we see that exclusion has become the primary sin, skewing our perceptions of reality and causing us to react out of fear and anger to all those who are not within our (ever-narrowing) circle. In light of this, Christians must learn that salvation comes, not only as we are reconciled to God, and not only as we "learn to live with one another", but as we take the dangerous and costly step of opening ourselves to the other, of enfolding him or her in the same embrace with which we have been enfolded by God.

Drawing on interdisciplinary, cross-national perspectives, this open access book contributes to the development of a coherent scientific discourse on social exclusion of older people. The book considers five domains of exclusion (services; economic; social relations; civic and socio-cultural; and community and spatial domains), with three chapters dedicated to analysing different dimensions of each exclusion domain. The book also examines the interrelationships between different forms of exclusion, and how outcomes and processes of different kinds of exclusion can be related to one another. In doing so, major cross-cutting themes, such as rights and identity, inclusive service infrastructures, and displacement of marginalised older adult groups, are considered. Finally, in a series of chapters written by international policy stakeholders and policy researchers, the book analyses key policies relevant to social exclusion and older people, including debates linked to sustainable development, EU policy and social rights, welfare and pensions systems, and planning and development. The book’s approach helps to illuminate the comprehensive multidimensionality of social exclusion, and provides insight into the relative nature of disadvantage in later life. With 77 contributors working across 28 nations, the book presents a forward-looking research agenda for social exclusion amongst older people, and will be an important resource for students, researchers and policy stakeholders working on ageing.

Order and Exclusion is a rare and magnificent book of medieval history with clear relevance to today's headlines. Through the lens of the polemics of Peter the Venerable, abbot of Cluny, Dominique Iogna-Prat examines the process by which christianity transformed itself into Christendom, a powerful spiritual, social, and political system with pretensions to universality. Iogna-Prat's close examination of a set of writings central to the history of Catholicism resolves into a deeply troubling study of the origins of attitudes that continue to shape world events. Iogna-Prat writes that "versions of fundamentalism nourished by the soil of an often terrible common history" show that Christianity, Judaism, and Islam have all been capable of intolerance.Peter the Venerable's writings had a far-reaching impact: the powerful network of Clunaic houses expanded from the founding of the original monastery of Cluny to dominate Christendom by the twelfth century. This Christendom, Iogna-Prat demonstrates, defined itself in part through its increasingly bitter struggles against its perceived enemies both within and without. Peter the Venerable's all-pervasive logic pitted the "order" of the monastery and its hierarchical society against all those--heretics, Jews, Muslims, lepers--outside its bounds. In his proclamations against Jews and Muslims, Peter devised a Christian anthropology: in his view, to be non-Christian was to be non-human. The power of the Church came at a great and lasting price.

Landscape is the space of negotiation between human beings and the physical world, and rarely are the negotiations more complex and subtle than those conducted through the desert landscape along the Mexico-U.S. border. Patricia L. Price views the shaping of the landscape on and around the border through various narratives that have sought to establish claims to these dry lands. Most prominent are the accounts of Anglo-American expansionism and Manifest Destiny juxtaposed with the Chicano nationalist tale of Aztlan in the twentieth century, all constituting collective, contending claims to the U.S. Southwest. Demonstrating how stories can become vehicles for reshaping places and identities, Price considers characters old and new who inhabit the contemporary borderlands between Mexico and the United States-ranging from longstanding manifestations of good and evil in the figures of the Virgin of Guadalupe and the Devil to a collection of lay saints embodying current concerns. Dry Place weaves together theoretical insights with field-based inquiry, autobiography, and creative writing to arrive at a textured understanding of the bordered landscape of late modern subjectivity. Patricia L. Price is associate professor of geography in the Department of International Relations at Florida International University in Miami.

Should a court order medical treatment for a severely disabled newborn in the face of the parents' refusal to authorize it? How does the law apply to a neighborhood that objects to a group home for developmentally disabled people? Does equality mean treating everyone the same, even if such treatment affects some people adversely? Does a state requirement of employee maternity leave serve or violate the commitment to gender equality?Martha Minow takes a hard look at the way our legal system functions in dealing with people on the basis of race, gender, age, ethnicity, religion, and disability. Minow confronts a variety of dilemmas of difference resulting from contradictory legal strategies—strategies that attempt to correct inequalities by sometimes recognizing and sometimes ignoring differences. Exploring the historical sources of ideas about difference, she offers challenging alternative ways of conceiving of traits that legal and social institutions have come to regard as "different." She argues, in effect, for a constructed jurisprudence based on the ability to recognize and work with perceptible forms of difference.Minow is passionately interested in the people—"different" people—whose lives are regularly (mis)shaped and (mis)directed by the legal system's ways of handling them. Drawing on literary and feminist theories and the insights of anthropology and social history, she identifies the unstated assumptions that tend to regenerate discrimination through the very reforms that are supposed to eliminate it. Education for handicapped children, conflicts between job and family responsibilities, bilingual education, Native American land claims—these are among the concrete problems she discusses from a fresh angle of vision.Minow firmly rejects the prevailing conception of the self that she believes underlies legal doctrine—a self seen as either separate and autonomous, or else disabled and incompetent in some way. In contrast, she regards the self as being realized through connection, capable of shaping an identity only in relationship to other people. She shifts the focus for problem solving from the "different" person to the relationships that construct that difference, and she proposes an analysis that can turn "difference" from a basis of stigma and a rationale for unequal treatment into a point of human connection. "The meanings of many differences can change when people locate and revise their relationships to difference," she asserts. "The student in a wheelchair becomes less different when the building designed without him in mind is altered to permit his access." Her book evaluates contemporary legal theories and reformulates legal rights for women, children, persons with disabilities, and others historically identified as different.Here is a powerful voice for change, speaking to issues that permeate our daily lives and form a central part of the work of law. By illuminating the many ways in which people differ from one another, this book shows how lawyers, political theorist, teachers, parents, students—every one of us—can make all the difference,

In the early twentieth century, the Dadaists protested against art, nationalism, the individual subject, and technologized war. With their automatic anti-art and cultural disruptiveness, Dadaists sought to “signify no thing.” Today, data also operates autonomously. However, rather than dismantling tradition, data organizes, selects, combines, quantifies, and simplifies the complexity of actuality. Like Dada, data also signifies nothing. While Dadaists protest with purpose, data proceeds without intention. The individual in the early twentieth century agonizes over the alienation from daily life and the fear of being converted into a cog in a machine. Today, however, the individual in twenty-first-century supermodernity merges, not with large industrial machinery, but with the processual and procedural logic of programming with innocuous ease. Both exclude human agency from self-narration but to differing degrees of abstraction. Examining the work of B.R. Yeager, Samuel Beckett, Jeff Noon, Kenji Siratori, Mike Bonsall, Allison Parrish, and narratives written by artificial intelligence, Wenaus considers the threshold of sensible narration and the effects that the shift from a culture of language to a culture of digital code has on lived experience. While data offers a closed system, Dadaist literature of exclusion, he suggests, promises a future of open, hyper-contingent, unprescribed alternatives for self-narration.

When and why do powerful countries seek to enact major changes to international order, the broad set of rules that guide behavior in world politics? This question is particularly important today given the Trump administration's clear disregard for the reigning liberal international order in the United States. Across the globe, there is also uncertainty over what China might seek to replace that order with as it continues to amass power and influence. Together, these developments mean that what motivates great powers to shape and change order will remain at the forefront of debates over the future of world politics. Prior studies have focused on how the origins of international orders have been consensus-driven and inclusive. By contrast, Kyle M. Lascurettes argues in Orders of Exclusion that the propelling motivation for great power order building has typically been exclusionary. Dominant powers pursue fundamental changes to order when they perceive a major new threat on the horizon. Moreover, they do so for the purpose of targeting this perceived threat, be it another powerful state or a foreboding ideological movement. The goal of foundational rule writing in international relations, then, is blocking that threatening entity from amassing further influence, a motive Lascurettes illustrates at work across more than three hundred years of history. Far from falling outside of the bounds of traditional statecraft, order building is the continuation of power politics by other means.