Derek Brown – författare

The story of the cocktail --"the only American invention as perfect as the sonnet," according to H.L. Mencken --featuring 45 recipes for rediscovered classics and inspired originals.A cocktail-- the fascinating alchemy of simple alcohols into complex potables-- is an invention as unlikely as it is delicious, and an American innovation whose history marches in step with that of the Republic. In Spirits Sugar Water Bitters, nationally recognized bartender and spirits expert Derek Brown tells the story of the cocktail's birth, rise, fall, and eventual resurrection, tracing the contours of the American story itself.In this spirited timeline, Brown shows how events such as the Whiskey Rebellion, Prohibition, and the entry of Hawaii into the United States shaped the nation's drinking habits. Brown also tells the stories of the great men and women who made their mark on cocktail culture, including America's Distiller-In-Chief George Washington and modern-day King Cocktail Dale DeGroff, as well as lesser-known mixology heroes like Martha Niblo, the nineteenth-century New York proprietress famous for her Sherry Cobblers, and Frederic Tudor, whose ice-shipping business gave early drinks like the Cobbler and the Mint Julep the chill they needed. Featuring classic and original recipes inspired by each period, this book serves up the perfect mix of geography, history, culture, and taste.

Argues for a revolutionary political theology that can be used to combat racism, sexism, and other forms of oppression.In Political Theology after Metaphysics, Derek Brown argues that theologians and religious believers should pursue a revolutionary political theology that can address racism, sexism, and other forms of oppression in practical ways, rather than following the sorts of metaphysical theologies that have dominated theological discourse since at least the scholastic period. Relying primarily on Marxist and deconstructive critiques of the ideological function of metaphysics, the book engages a wide range of classical and contemporary figures, including Karl Marx, Søren Kierkegaard, Carl Schmitt, Jacques Derrida, James Cone, Chantal Mouffe, Cornel West, Martin Hägglund, and Karl Ove Knausgård. These engagements are attentive not only to the ways in which these figures critique or defend metaphysics, but also to the ways in which they perform political theologies responsive to those critiques. While the so-called postmodern critique of metaphysics-which Brown problematizes as insufficiently critical of political ideology-is often read as a challenge to religion, Brown's readings suggest that the deconstructive and Marxist critiques of metaphysics present an opportunity for the reemergence of a historical and politically engaged form of religion.

Argues for a revolutionary political theology that can be used to combat racism, sexism, and other forms of oppression.In Political Theology after Metaphysics, Derek Brown argues that theologians and religious believers should pursue a revolutionary political theology that can address racism, sexism, and other forms of oppression in practical ways, rather than following the sorts of metaphysical theologies that have dominated theological discourse since at least the scholastic period. Relying primarily on Marxist and deconstructive critiques of the ideological function of metaphysics, the book engages a wide range of classical and contemporary figures, including Karl Marx, Søren Kierkegaard, Carl Schmitt, Jacques Derrida, James Cone, Chantal Mouffe, Cornel West, Martin Hägglund, and Karl Ove Knausgård. These engagements are attentive not only to the ways in which these figures critique or defend metaphysics, but also to the ways in which they perform political theologies responsive to those critiques. While the so-called postmodern critique of metaphysics-which Brown problematizes as insufficiently critical of political ideology-is often read as a challenge to religion, Brown's readings suggest that the deconstructive and Marxist critiques of metaphysics present an opportunity for the reemergence of a historical and politically engaged form of religion.

In American Christian Programmed Quaker Ecclesiology, Derek Brown argues that American Christian Programmed Quakerism has inherited a practical and pragmatic ecclesiology at the expense of an ontological understanding of the church. Inspired by the work of Gerben Heitink, Brown proposes a normative, deductive, ontological ecclesiology based on the biblical concept of koinonia, which would act as a 'foundational' model for future confessional, empirical, and practical efforts. To help form the proposed ecclesiology, Brown explores the ecclesiological views of George Fox and Robert Barclay, the adoption of the pastoral system, and the emergence of the Evangelical Friends Church. The ecclesiological writings of Miroslav Volf, Wolfhart Pannenberg, Hans Küng, Jennifer Buck, and C. Wess Daniels are also surveyed.

The essays in this volume concern the points of intersection between analytic philosophy and the philosophy of the exact sciences. More precisely, it concern connections between knowledge in mathematics and the exact sciences, on the one hand, and the conceptual foundations of knowledge in general. Its guiding idea is that, in contemporary philosophy of science, there are profound problems of theoretical interpretation-- problems that transcend both the methodological concerns of general philosophy of science, and the technical concerns of philosophers of particular sciences. A fruitful approach to these problems combines the study of scientific detail with the kind of conceptual analysis that is characteristic of the modern analytic tradition. Such an approach is shared by these contributors: some primarily known as analytic philosophers, some as philosophers of science, but all deeply aware that the problems of analysis and interpretation link these fields together.

The essays in this volume concern the points of intersection between analytic philosophy and the philosophy of the exact sciences. More precisely, it concern connections between knowledge in mathematics and the exact sciences, on the one hand, and the conceptual foundations of knowledge in general. Its guiding idea is that, in contemporary philosophy of science, there are profound problems of theoretical interpretation-- problems that transcend both the methodological concerns of general philosophy of science, and the technical concerns of philosophers of particular sciences. A fruitful approach to these problems combines the study of scientific detail with the kind of conceptual analysis that is characteristic of the modern analytic tradition. Such an approach is shared by these contributors: some primarily known as analytic philosophers, some as philosophers of science, but all deeply aware that the problems of analysis and interpretation link these fields together.

The essays in this volume concern the points of intersection between analytic philosophy and the philosophy of the exact sciences. More precisely, it concern connections between knowledge in mathematics and the exact sciences, on the one hand, and the conceptual foundations of knowledge in general. Its guiding idea is that, in contemporary philosophy of science, there are profound problems of theoretical interpretation-- problems that transcend both the methodological concerns of general philosophy of science, and the technical concerns of philosophers of particular sciences. A fruitful approach to these problems combines the study of scientific detail with the kind of conceptual analysis that is characteristic of the modern analytic tradition. Such an approach is shared by these contributors: some primarily known as analytic philosophers, some as philosophers of science, but all deeply aware that the problems of analysis and interpretation link these fields together.