The American Indian Movement, founded in 1968 in Minneapolis, burst into that turbulent time with passion, anger, and radical acts of resistance. Spurred by the Civil Rights movement, Native people began to protest the decades--centuries--of corruption, racism, and abuse they had endured. They argued for political, social, and cultural change, and they got attention. The photographs of activist Dick Bancroft, a key documentarian of AIM, provide a stunningly intimate view of this major piece of American history from 1970 to 1981. (...) Veteran journalist Laura Waterman Wittstock, who participated in events in Washington, DC, has interviewed a host of surviving participants to tell the stories behind the images. The words of Russell Means, Dennis Banks, Clyde Bellecourt, Eddie Benton Banai, Pat Bellanger, Elaine Salinas, Winona LaDuke, Bill Means, Ken Tilsen, Larry Leventhal, Jose Barreiro, and others tell the stories: the takeovers of federal buildings and the Winter Dam in Wisconsin, the founding of survival schools in the Twin Cities, the Wounded Knee trials, international conferences for indigenous rights, the Trail of Broken Treaties Caravan and the Longest Walk for Survival, powwows and camps and United Nations actions. This is the inside record of a movement that began to change a nation. Dick Bancroft has been the unofficial photographer for the American Indian Movement since 1970. He has traveled the world to take these photographs. Laura Waterman Wittstock, a writer and media consultant, covered the early years of the American Indian Movement as a journalist. Rigoberta Menchú Tum, recipient of the 1992 Nobel Peace Prize, is an activist for indigenous rights in Guatemala. (shrink)

This expanded edition of C L Hardin's ground-breaking work on colour features a new chapter, 'Further Thoughts: 1993', in which the author revisits the dispute ...

Many realists have maintained that the success of scientific theories can be explained only if they may be regarded as approximately true. Laurens Laudan has in turn contended that a necessary condition for a theory's being approximately true is that its central terms refer, and since many successful theories of the past have employed central terms which we now understand to be non-referential, realism cannot explain their success. The present paper argues that a realist can adopt a view of reference (...) according to which a theory might plausibly be said to be approximately true even though its central terms do not refer, or alternatively, he may construe reference in such a way as to assign reference to a range of successful older theories which includes Laudan's purported counterexamples. (shrink)

Examines the relationship between reason and religion using the thought of John Henry Newman as a base. Divided into three chapters, the author begins by examining the nature of human reason, and argues that reason is often understood in too narrow a sense.

Most people are familiar with Justice Stewart's now classic statement that while he cannot describe pornography, he certainly knows it when he sees it. We instantly identify with Justice Stewart. Pornography is not difficult to recognize, but it does elude description. This is because traditional attempts at description are attempts that seek to explain at either an abstract or empirical level rather than at the level that accounts for experience in its totality. Justice Stewart's lament represents the need to understand (...) the subjective experience of pornography and cease trying to explain it in purely objective terms. Much feminist literature in general and Catharine MacKinnon's work in particular seeks to do just this. MacKinnon argues that pornography should not be explained in familiar First Amendment freedom-of-expression terms, but rather in terms of the actual sexual abuse it constitutes in experience. Then, and only then, are we able to select the appropriate legal remedy. This essay suggests that MacKinnon's position not only needs the support of a non-traditional philosophical approach, but has one readily available in the phenomenology of philosopher Edmund Husserl. (shrink)

In-depth study of the enduring impact of the 1970s debate between state theorists Ralph Miliband and Nicos Poulantzas. We have recently lived through the turmoil of a global financial crisis that originated in the United States and, despite the platitudes of neo-liberal ideology, nation-states were deeply involved in managing this crisis. If “the state” is again a preeminent actor in the global economy, then state theory and the problem of the state should also return to the forefront of political theory. (...) Toward a Critical Theory of States is an intensive analysis of the 1970s debate between state theorists Ralph Miliband and Nicos Poulantzas, including its wider impact on Marxist theories of the state in subsequent decades. Clyde W. Barrow makes unique arguments and contributions to this continuing discussion in state theory and lays the foundation for more theoretically informed empirical and historical research on the state in the age of globalization. He argues that by merely moving past the Poulantzas-Miliband debate, as some have recommended, scholars have abandoned much that is valuable in understanding the state, particularly the need to comprehend the contemporary transformation of the state form and the state apparatuses as part of the new conditions of globalization and transnational capital accumulation. Building upon themes of state restructuring found in Poulantzas and Miliband, Barrow establishes the outlines of an approach that integrates the thought of both to propose a synthetic understanding of the new imperialism. (shrink)

The present ecological crisis imposes a rethinking of the relation between the human being and the rest of nature. Traditional theological articulations of this relation have proven problematic where they foster separatism and anthropocentrism, which give a false report on the relation and have a negative impact on thinking and acting in relation to nature. One place to begin rethinking is through an exploration of the affirmation that the human being is “made in the image of God,”imago dei. Some ways (...) of construing the theological meaning of this designation are more helpful than others. Science has recognized the extent to which the human being is not only dependent upon but even emergent from nature. We are made of the same “stuff” that makes up the rest of the universe. We are nature. The place of the human being is much more modest, recent, and precarious than usually acknowledged in theological reflection. New ways of interpreting our role within nature must evolve out of this new understanding. Philip Hefner has proposed that we think of the human being as created co-creator. His is a distinctive and promising contribution. This essay responds with both affirmations and friendly questions. (shrink)

Taylor exposes the concept of 'art' as a tool of ethnocentricity and radical ideology. He challenges the history of aesthetics as a recent invention of privileged Western consumerism and questions the myth of its ancient Greek origin.

Fruit d’un colloque organisé par la Société internationale pour l’étude des femmes de l’Ancien Régime (SIEFAR) en novembre 2008, ce volume, sous la direction d’É. Viennot, constitue le premier volet d’un triptyque consacré à l’étude d’une controverse centrale, mais méconnue de l’histoire de l’Europe moderne et du féminisme : la « Querelle des femmes ». En effet, de la fin du Moyen Âge aux premières décennies du xxe siècle, l’Europe a été « le théâtre d’une gigantesque polémique sur la place (...) e... (shrink)

Through close examination of the texts, the author shows how 15th-century philosopher Nicholas of Cusa developed an understanding of uncertainty that opened the way for human intelligence, despite its inherent weaknesses, to find out more about ourselves, the world, and what lies beyond.