Life of Ideas – serie

By the end of the eighteenth century, politicians in America and France were invoking the natural rights of man to wrest sovereignty away from kings and lay down universal basic entitlements. Exactly how and when did “rights” come to justify such measures?  In On the Spirit of Rights, Dan Edelstein answers this question by examining the complex genealogy of the rights that regimes enshrined in the American and French Revolutions. With a lively attention to detail, he surveys a sprawling series of debates among rulers, jurists, philosophers, political reformers, writers, and others who were all engaged in laying the groundwork for our contemporary systems of constitutional governance. Every seemingly new claim about rights turns out to be a variation on a theme, as late medieval notions were subtly repeated and refined to yield the talk of “rights” we recognize today. From the Wars of Religion to the French Declaration of the Rights of Man and of the Citizen to the 1948 Universal Declaration of Human Rights, On the Spirit of Rights is a sweeping tour through centuries of European intellectual history and an essential guide to our ways of thinking about human rights today.

A sweeping intellectual history of the welfare state’s policy-in-waiting.The idea of a government paying its citizens to keep them out of poverty—now known as basic income—is hardly new. Often dated as far back as ancient Rome, basic income’s modern conception truly emerged in the late nineteenth century. Yet as one of today’s most controversial proposals, it draws supporters from across the political spectrum. In this eye-opening work, Anton Jäger and Daniel Zamora Vargas trace basic income from its rise in American and British policy debates following periods of economic tumult to its modern relationship with technopopulist figures in Silicon Valley. They chronicle how the idea first arose in the United States and Europe as a market-friendly alternative to the postwar welfare state and how interest in the policy has grown in the wake of the 2008 credit crisis and COVID-19 crash. An incisive, comprehensive history, Welfare for Markets tells the story of how a fringe idea conceived in economics seminars went global, revealing the most significant shift in political culture since the end of the Cold War.

A sweeping intellectual history of the welfare state’s policy-in-waiting.The idea of a government paying its citizens to keep them out of poverty—now known as basic income—is hardly new. Often dated as far back as ancient Rome, basic income’s modern conception truly emerged in the late nineteenth century. Yet as one of today’s most controversial proposals, it draws supporters from across the political spectrum. In this eye-opening work, Anton Jäger and Daniel Zamora Vargas trace basic income from its rise in American and British policy debates following periods of economic tumult to its modern relationship with technopopulist figures in Silicon Valley. They chronicle how the idea first arose in the United States and Europe as a market-friendly alternative to the postwar welfare state and how interest in the policy has grown in the wake of the 2008 credit crisis and COVID-19 crash. An incisive, comprehensive history, Welfare for Markets tells the story of how a fringe idea conceived in economics seminars went global, revealing the most significant shift in political culture since the end of the Cold War.

Charts the long history of resentment, from its emergence to its establishment as the word of the moment.  The term “resentment,” often casually paired with words like “hatred,” “rage,” and “fear,” has dominated US news analysis since November 2016. Despite its increased use, this word seems to defy easy categorization. Does “resentment” describe many interlocking sentiments, or is it just another way of saying “anger”? Does it suggest an irrational grievance, as opposed to a legitimate callout of injustice? Does it imply political leanings, or is it nonpartisan by nature?  In The Return of Resentment, Robert A. Schneider explores these questions and more, moving from eighteenth-century Britain to the aftermath of the French Revolution to social movements throughout the twentieth century. Drawing on a wide range of writers, thinkers, and historical experiences, Schneider illustrates how resentment has morphed across time, coming to express a collective sentiment felt by people and movements across the political spectrum. In this history, we discover resentment’s modernity and its ambiguity—how it can be used to dismiss legitimate critique and explain away violence, but also convey a moral stance that demands recognition. Schneider anatomizes the many ways resentment has been used to label present-day movements, from followers of Trump and supporters of Brexit to radical Islamicists and proponents of identity politics. Addressing our contemporary political situation in a novel way, The Return of Resentment challenges us to think critically about the roles different emotions play in politics.

A collective intellectual biography that sheds new light on the Annales school, structuralism, and racial democracy.Would the most recognizable ideas in the French social sciences have developed without the influence of Brazilian intellectuals? While any study of Brazilian social sciences acknowledges the influence of French scholars, Ian Merkel argues the reverse is also true: the “French” social sciences were profoundly marked by Brazilian intellectual thought, particularly through the University of São Paulo. Through the idea of the “cluster,” Merkel traces the intertwined networks of Claude Lévi-Strauss, Fernand Braudel, Roger Bastide, and Pierre Monbeig as they overlapped at USP and engaged with Brazilian scholars such as Mário de Andrade, Gilberto Freyre, and Caio Prado Jr..  Through this collective intellectual biography of Brazilian and French social sciences, Terms of Exchange reveals connections that shed new light on the Annales school, structuralism, and racial democracy, even as it prompts us to revisit established thinking on the process of knowledge formation through fieldwork and intellectual exchange. At a time when canons are being rewritten, this book reframes the history of modern social scientific thought.

A collective intellectual biography that sheds new light on the Annales school, structuralism, and racial democracy.Would the most recognizable ideas in the French social sciences have developed without the influence of Brazilian intellectuals? While any study of Brazilian social sciences acknowledges the influence of French scholars, Ian Merkel argues the reverse is also true: the “French” social sciences were profoundly marked by Brazilian intellectual thought, particularly through the University of São Paulo. Through the idea of the “cluster,” Merkel traces the intertwined networks of Claude Lévi-Strauss, Fernand Braudel, Roger Bastide, and Pierre Monbeig as they overlapped at USP and engaged with Brazilian scholars such as Mário de Andrade, Gilberto Freyre, and Caio Prado Jr..  Through this collective intellectual biography of Brazilian and French social sciences, Terms of Exchange reveals connections that shed new light on the Annales school, structuralism, and racial democracy, even as it prompts us to revisit established thinking on the process of knowledge formation through fieldwork and intellectual exchange. At a time when canons are being rewritten, this book reframes the history of modern social scientific thought.

Going against the grain, this refreshing book argues for a non-ideological portrait of the Enlightenment as having been, above all else, a self-critical enterprise. The Enlightenment has come under substantial attack over the past several years, with some going so far as to recommend leaving behind its thinkers and their Eurocentric prejudices. In response, the most orthodox defenders of the Enlightenment have insisted that its values are not just foundational but indispensable and that abandoning them would mean opening the door to nihilism and relativism. For Antoine Lilti, one of the leading scholars of the French Enlightenment, both sides are wrong.  In this tactfully argued series of essays, Lilti emphasizes a non-dogmatic, non-ideological view of the Enlightenment—one that sees its legacy as a critical, attentive approach that can and should serve as its own best critic. Along the way, he engages with everyone from Rousseau and Kant to Foucault and Habermas, as well as prominent contemporary voices, such as Jonathan Israel. The result is a remarkable new reading of the Enlightenment that redraws the stakes of old debates and offers an alternative way to engage with both canonical thinkers and later scholarship that is both honest about the past and useful for the future.

A landmark biography of one of the most notorious and controversial protagonists of the French Revolution—Jean-Paul Marat.  Who better to pen an authoritative biography of Jean-Paul Marat (1743–93) than preeminent historian of France Keith Michael Baker? Decades in the making, this monumental work takes readers on a journey through the intriguing, sometimes shocking life of this writer and thinker.  Starting with Marat’s Swiss family and upbringing, Baker then sheds light on his early years in England, his career as an aspiring scientist in Paris, his gradual transformation from impassioned pamphleteer to revolutionary newspaperman, and, finally, his murder and martyrdom. Throughout, Baker offers readers the unique opportunity to reconsider the outbreak and development of the French Revolution through Marat’s eyes and in his own words. To help make sense of Marat’s trajectory, he shows how his violent and incendiary public calls to render unseen forces visible, to inject immediacy into an increasingly abstract modern world, would transform classical republicanism into the language of Terror.  Far beyond a standard rendering of Marat’s life and its milestones, this biography offers readers an opportunity to see the French Revolution as never before, through the perspective of one of its major figures. Baker’s book reveals how someone like Marat could go from translating Newton and engaging with Franklin to calling for an ever-growing number of heads to roll—a transformation as chilling as ever.

Explores concepts that bring together the thinking of Spinoza and Marx.Karl Marx was a fiery revolutionary theorist who heralded the imminent demise of capitalism, while Spinoza was a contemplative philosopher who preached rational understanding and voiced skepticism about open rebellion. Spinoza criticized all teleological ideas as anthropomorphic fantasies, while Marxism came to be associated expressly with teleological historical development. Why, then, were socialists of the German nineteenth century consistently drawn to Spinoza as their philosophical guide? Tracie Matysik shows how the metaphorical meeting of Spinoza and Marx arose out of an intellectual conundrum around the meaning of activity. How is it, exactly, that humans can be fully determined creatures but also able to change their world? To address this paradox, many revolutionary theorists came to think of activity in the sense of Spinoza—as relating. Matysik follows these Spinozist-socialist intellectual experiments as they unfolded across the nineteenth century, drawing lessons from them that will be meaningful for the contemporary world.

A fascinating retelling of the first banking and financial collapse in eighteenth-century France.  The Scottish economist John Law has been described as the architect of modern central banking. His “System,” established in Regency France between 1716 and 1720, saw the founding of a bank issuing paper money and the establishment of state commercial and colonial enterprises aimed at consolidating public debt. What at first seemed like financial wizardry, however, resulted in rampant speculation and, ultimately, economic collapse. In The Politics of Utopia, historian Arnaud Orain offers a provocative rereading of this well-known episode.  Starting his story in the seventeenth century, Orain reconstructs the figures and ideas, long predating Law, that anticipated and laid the groundwork for the System, which, he argues, is best understood as a failed social utopia aimed at the total transformation of society. Overturning familiar narratives of this seismic event, this book rewrites a stunning chapter in economic history by dealing with the cultural, colonial, religious, and political dimensions of the (in)famous System up to the French Revolution, revealing new lessons for today’s fraught financial landscape.

A wide-ranging history tracing the birth of biopolitics in Enlightenment thought and its aftermath.In Enlightenment Biopolitics, historian William Max Nelson pursues the ambitious task of tracing the context in which biopolitical thought emerged and circulated. He locates that context in the Enlightenment when emancipatory ideals sat alongside the horrors of colonialism, slavery, and race-based discrimination. In fact, these did not just coexist, Nelson argues; they were actually mutually constitutive of Enlightenment ideals.In this book, Nelson focuses on Enlightenment-era visions of eugenics (including proposals to establish programs of selective breeding), forms of penal slavery, and spurious biological arguments about the supposed inferiority of particular groups. The Enlightenment, he shows, was rife with efforts to shape, harness, and “organize” the minds and especially the bodies of subjects and citizens. In his reading of the birth of biopolitics and its transformations, Nelson examines the shocking conceptual and practical connections between inclusion and exclusion, equality and inequality, rights and race, and the supposed “improvement of the human species” and practices of dehumanization.

A wide-ranging history tracing the birth of biopolitics in Enlightenment thought and its aftermath.In Enlightenment Biopolitics, historian William Max Nelson pursues the ambitious task of tracing the context in which biopolitical thought emerged and circulated. He locates that context in the Enlightenment when emancipatory ideals sat alongside the horrors of colonialism, slavery, and race-based discrimination. In fact, these did not just coexist, Nelson argues; they were actually mutually constitutive of Enlightenment ideals.In this book, Nelson focuses on Enlightenment-era visions of eugenics (including proposals to establish programs of selective breeding), forms of penal slavery, and spurious biological arguments about the supposed inferiority of particular groups. The Enlightenment, he shows, was rife with efforts to shape, harness, and “organize” the minds and especially the bodies of subjects and citizens. In his reading of the birth of biopolitics and its transformations, Nelson examines the shocking conceptual and practical connections between inclusion and exclusion, equality and inequality, rights and race, and the supposed “improvement of the human species” and practices of dehumanization.

A revisionist history of the idea of progress reveals an unknown story about European engagement with Chinese science.  The Enlightenment gave rise not only to new ideas of progress but consequential debates about them. Did distant times and places have anything to teach the here and now? Voltaire could believe that they did; Hegel was convinced that they did not. Early philosophes praised Chinese philosophy as an enduring model of reason. Later philosophes rejected it as stuck in the past. Seeking to vindicate ancient knowledge, a group of French statesmen and savants began a conversation with the last great scholar of the Jesuit mission to China. Together, they drew from Chinese learning to challenge the emerging concept of Western advancement.  A Global Enlightenment traces this overlooked exchange between China and the West to make compelling claims about the history of progress, notions of European exceptionalism, and European engagement with Chinese science. To tell this story, Alexander Statman focuses on a group of thinkers he terms “orphans of the Enlightenment,” intellectuals who embraced many of their contemporaries’ ideals but valued ancient wisdom. They studied astronomical records, gas balloons, electrical machines, yin-yang cosmology, animal magnetism, and Daoist medicine. And their inquiries helped establish a new approach to the global history of science.Rich with new archival research and fascinating anecdotes, A Global Enlightenment deconstructs two common assumptions about the early to late modern period. Though historians have held that the idea of a mysterious and inscrutable East was inherent in Enlightenment progress theory, Statman argues that it was the orphans of the Enlightenment who put it there: by identifying China as a source of ancient wisdom, they turned it into a foil for scientific development. But while historical consensus supposes that non-Western ideas were banished from European thought over the course of the Enlightenment, Statman finds that Europeans became more interested in Chinese science—as a precursor, then as an antithesis, and finally as an alternative to modernity.

An eloquent microhistory that argues for the centrality of the doctrine of original sin to the Enlightenment.  What was the Enlightenment? This question has been endlessly debated. In The Enlightenment and Original Sin, historian Matthew Kadane advances the bold claim that the Enlightenment is best defined through what it set out to accomplish, which was nothing short of rethinking the meaning of human nature.  Kadane argues that this project centered around the doctrine of original sin and, ultimately, its rejection, signaling the radical notion that an inherently flawed nature can be overcome by human means. Kadane explores this and other wide-ranging themes through the story of a previously unknown figure, Pentecost Barker, an eighteenth-century purser and wine merchant. By examining Barker’s personal diary and extensive correspondence with a Unitarian minister, Kadane tracks the transformation of Barker’s consciousness from a Puritan to an Enlightenment outlook, revealing through one man’s journey the large-scale shifts in self-understanding whose philosophical reverberations have shaped debates on human nature for centuries.

An eloquent microhistory that argues for the centrality of the doctrine of original sin to the Enlightenment.  What was the Enlightenment? This question has been endlessly debated. In The Enlightenment and Original Sin, historian Matthew Kadane advances the bold claim that the Enlightenment is best defined through what it set out to accomplish, which was nothing short of rethinking the meaning of human nature.  Kadane argues that this project centered around the doctrine of original sin and, ultimately, its rejection, signaling the radical notion that an inherently flawed nature can be overcome by human means. Kadane explores this and other wide-ranging themes through the story of a previously unknown figure, Pentecost Barker, an eighteenth-century purser and wine merchant. By examining Barker’s personal diary and extensive correspondence with a Unitarian minister, Kadane tracks the transformation of Barker’s consciousness from a Puritan to an Enlightenment outlook, revealing through one man’s journey the large-scale shifts in self-understanding whose philosophical reverberations have shaped debates on human nature for centuries.

A study of the experience of nature in the eighteenth century based on the life of Horace-Bénédict de Saussure (1740–99).  In The Alpine Enlightenment, historian Kathleen Kete takes us into the world of the Genevan geologist, physicist, inventor, and mountaineer Horace-Bénédict de Saussure. During his prodigious climbs into the upper ranges of the Alps, Saussure focused intensely on the natural phenomena he encountered—glaciers, crevasses, changes in the weather, and shifts in the color of the sky—and he described with great precision what he saw, heard, and touched. Kete uses Saussure’s evocative writings, which emphasized above all physical engagement with the earth, to uncover not just how people during the Enlightenment thought about nature, but how they experienced it. As Kete shows, Saussure thought with and through his body: he harnessed his senses to understand the forces that shaped the world around him. In so doing, he offered a vision of nature as worthy of respect independent of human needs, anticipating present-day concerns about the environment and our shared place within it.

A study of the experience of nature in the eighteenth century based on the life of Horace-Bénédict de Saussure (1740–99).  In The Alpine Enlightenment, historian Kathleen Kete takes us into the world of the Genevan geologist, physicist, inventor, and mountaineer Horace-Bénédict de Saussure. During his prodigious climbs into the upper ranges of the Alps, Saussure focused intensely on the natural phenomena he encountered—glaciers, crevasses, changes in the weather, and shifts in the color of the sky—and he described with great precision what he saw, heard, and touched. Kete uses Saussure’s evocative writings, which emphasized above all physical engagement with the earth, to uncover not just how people during the Enlightenment thought about nature, but how they experienced it. As Kete shows, Saussure thought with and through his body: he harnessed his senses to understand the forces that shaped the world around him. In so doing, he offered a vision of nature as worthy of respect independent of human needs, anticipating present-day concerns about the environment and our shared place within it.

A bold and wide-ranging study across centuries, examining the conflict between “conventional” and “magical” nominalism in philosophy, history, aesthetics, political theory, and photography.In this magisterial new book, intellectual historian Martin Jay traces the long-standing competition between two versions of nominalism—the “conventional” and the “magical.” Since at least William of Ockham, according to Jay, the conventional form of nominalism has contributed to the disenchantment of the world, by viewing general terms as nothing more than mere names we use to group particular objects together, rejecting the idea that they refer to a further, “higher” reality. Magical nominalism, instead, performs a reenchanting function, by investing proper names, disruptive events, and singular objects with an auratic power of their own. Drawing in part on Jewish theology, it challenges the elevation of the constitutive subject resulting from Ockham’s reliance on divine will in his critique of real universals.  Starting with the fourteenth-century revolution of nominalism against Scholastic realism, Jay unpacks various “counterrevolutions” against nominalism itself, including a magical alternative to its conventional form. Focusing on fundamental debates over the relationship between language, thought, and reality, Jay illuminates connections across thinkers, disciplines, and vast realms of human experience. Ranging from theology and philosophy of history to aesthetics and political theory, this book engages with a range of artists and thinkers, including Adorno, Ankersmit, Badiou, Barthes, Bataille, Benjamin, Blumenberg, Derrida, Duchamp, Foucault, Kracauer, Kripke, and Lyotard. Ultimately, Magical Nominalism offers a strikingly original way to understand humanity’s intellectual path to modernity.

A political history exploring the concept of demos in the French government during the period of 1800 to 1850.  In his previous book, Demos Assembled, historian Stephen W. Sawyer offered a transatlantic account of the birth and transformation of the modern democratic state. In Demos Rising, he presents readers of political history with a prequel whose ambitious claim is that a genuine demos became possible in France only with the development of government regulation and administration. Focusing on democracy as a form of administration rather than as a form of sovereignty allows Sawyer to explore urban planning, work and private enterprise, health administration, and much more as cornerstones of a self-governing society of equals.  Examining the period between 1800 and 1850, Sawyer studies a set of thinkers who debated at length over the material problems of everyday life, sparking calls for political action and social reform in the face of conflict wreaked by deforestation, urbanization, health crises, labor relations, industrial capitalism, religious tensions, and imperial expansion. The solutions to these problems, Sawyer argues, were sought—and sometimes found—not through elections, as one might assume, but rather through the “care for all” promised by modern administrative power, regulatory intervention, and social welfare programs. By studying this profound transformation in governance, the book wagers, we can better understand the origin and meaning of democracy—even when events in our own time have thrown the concept into doubt.

A political history exploring the concept of demos in the French government during the period of 1800 to 1850.  In his previous book, Demos Assembled, historian Stephen W. Sawyer offered a transatlantic account of the birth and transformation of the modern democratic state. In Demos Rising, he presents readers of political history with a prequel whose ambitious claim is that a genuine demos became possible in France only with the development of government regulation and administration. Focusing on democracy as a form of administration rather than as a form of sovereignty allows Sawyer to explore urban planning, work and private enterprise, health administration, and much more as cornerstones of a self-governing society of equals.  Examining the period between 1800 and 1850, Sawyer studies a set of thinkers who debated at length over the material problems of everyday life, sparking calls for political action and social reform in the face of conflict wreaked by deforestation, urbanization, health crises, labor relations, industrial capitalism, religious tensions, and imperial expansion. The solutions to these problems, Sawyer argues, were sought—and sometimes found—not through elections, as one might assume, but rather through the “care for all” promised by modern administrative power, regulatory intervention, and social welfare programs. By studying this profound transformation in governance, the book wagers, we can better understand the origin and meaning of democracy—even when events in our own time have thrown the concept into doubt.

Charts the long history of resentment, from its emergence to its establishment as the word of the moment.  The term “resentment,” often casually paired with words like “hatred,” “rage,” and “fear,” has dominated US news analysis since November 2016. Despite its increased use, this word seems to defy easy categorization. Does “resentment” describe many interlocking sentiments, or is it just another way of saying “anger”? Does it suggest an irrational grievance, as opposed to a legitimate callout of injustice? Does it imply political leanings, or is it nonpartisan by nature?  In The Return of Resentment, Robert A. Schneider explores these questions and more, moving from eighteenth-century Britain to the aftermath of the French Revolution to social movements throughout the twentieth century. Drawing on a wide range of writers, thinkers, and historical experiences, Schneider illustrates how resentment has morphed across time, coming to express a collective sentiment felt by people and movements across the political spectrum. In this history, we discover resentment’s modernity and its ambiguity—how it can be used to dismiss legitimate critique and explain away violence, but also convey a moral stance that demands recognition. Schneider anatomizes the many ways resentment has been used to label present-day movements, from followers of Trump and supporters of Brexit to radical Islamicists and proponents of identity politics. Addressing our contemporary political situation in a novel way, The Return of Resentment challenges us to think critically about the roles different emotions play in politics.

A wide-ranging history of the term “fascism,” what it has meant, and what it means today.  The rise and popular support for authoritarianism around the world and within traditional democracies have spurred debates over the meaning of the term “fascist” and when and whether it is appropriate to use it. The landmark study Fascism: The History of a Word takes this debate further by tackling its most fundamental questions: How did the terms “fascism” and “fascist” come to be in the first place? How and in what circumstances have they been used? How can they be understood today? And what are the advantages (or disadvantages) of using “fascism” to make sense of interwar authoritarianism as well as contemporary politics?  Exploring the writings and deeds of political leaders, activists, artists, authors, and philosophers, Federico Marcon traces the history of the term’s use (and usefulness) in relation to Mussolini’s political regime, antifascist resistance, and the quest of postwar historians to develop a definition of a “fascist minimum.” This investigation of the semiotics of “fascism” also aims to inquire about people’s voluntary renunciation of the modern emancipatory ideals of freedom, equality, and solidarity.

A wide-ranging history of the term “fascism,” what it has meant, and what it means today.  The rise and popular support for authoritarianism around the world and within traditional democracies have spurred debates over the meaning of the term “fascist” and when and whether it is appropriate to use it. The landmark study Fascism: The History of a Word takes this debate further by tackling its most fundamental questions: How did the terms “fascism” and “fascist” come to be in the first place? How and in what circumstances have they been used? How can they be understood today? And what are the advantages (or disadvantages) of using “fascism” to make sense of interwar authoritarianism as well as contemporary politics?  Exploring the writings and deeds of political leaders, activists, artists, authors, and philosophers, Federico Marcon traces the history of the term’s use (and usefulness) in relation to Mussolini’s political regime, antifascist resistance, and the quest of postwar historians to develop a definition of a “fascist minimum.” This investigation of the semiotics of “fascism” also aims to inquire about people’s voluntary renunciation of the modern emancipatory ideals of freedom, equality, and solidarity.

Offers a transformative reading of the Marxist tradition by uncovering its connections to the institutions and practices of worker education.  For the past hundred years, “vulgar Marxism” has been the go-to insult among socialist and communist intellectuals, a shorthand for the ways Marxist theory could go wrong. But why would thinkers advocating for working-class emancipation use “vulgarity” as an epithet?  In Vulgar Marxism, Edward Baring seeks an answer by delving into debates over Marxism in the first decades of the twentieth century. He shows that this common phrase wasn’t aimed primarily at popular understandings of Marx. Rather, it was used to attack intellectuals for failing to teach Marx’s theory to the working masses correctly. His history of “vulgar Marxism” homes in on the project of mass worker education at a time when the project was both widely pursued and fiercely contested.  Worker education offered a mechanism through which Marxist theory was meant to promote large-scale social and political change, and it drew on a massive infrastructure of schools, publishing houses, and educational bureaus that stretched across Europe and reached millions. By centering this project, Baring radically recasts the history of Marxism from the Second International to World War II. He challenges classic oppositions between “economistic” and “cultural” versions of Marxism; rereads many of the most significant Marxist theorists of the time, including Karl Kautsky, Rosa Luxemburg, Georg Lukács, and Antonio Gramsci; and offers new resources for understanding how Marxist ideas transformed as they traveled around Europe and then spread throughout the world.

Offers a transformative reading of the Marxist tradition by uncovering its connections to the institutions and practices of worker education.  For the past hundred years, “vulgar Marxism” has been the go-to insult among socialist and communist intellectuals, a shorthand for the ways Marxist theory could go wrong. But why would thinkers advocating for working-class emancipation use “vulgarity” as an epithet?  In Vulgar Marxism, Edward Baring seeks an answer by delving into debates over Marxism in the first decades of the twentieth century. He shows that this common phrase wasn’t aimed primarily at popular understandings of Marx. Rather, it was used to attack intellectuals for failing to teach Marx’s theory to the working masses correctly. His history of “vulgar Marxism” homes in on the project of mass worker education at a time when the project was both widely pursued and fiercely contested.  Worker education offered a mechanism through which Marxist theory was meant to promote large-scale social and political change, and it drew on a massive infrastructure of schools, publishing houses, and educational bureaus that stretched across Europe and reached millions. By centering this project, Baring radically recasts the history of Marxism from the Second International to World War II. He challenges classic oppositions between “economistic” and “cultural” versions of Marxism; rereads many of the most significant Marxist theorists of the time, including Karl Kautsky, Rosa Luxemburg, Georg Lukács, and Antonio Gramsci; and offers new resources for understanding how Marxist ideas transformed as they traveled around Europe and then spread throughout the world.

Examines how four intellectuals with ties to the French social sciences articulated a new primitivist sensibility between 1945 and 1975.We tend to associate primitivism with the nostalgic idealization of origins, often aimed at parts of the world that are viewed as closer to that idealized past than modern post-industrial society. Primitivist impulses still exist in popular culture, whether in paleo diets or returns to foraging, and they can also be seen in intellectual and political circles in debates around the possibility of degrowth. In this book, historian Ryan L. Allen examines primitivism anew through four fascinating figures: Georges Bataille, Henri Lefebvre, Georges Devereux, and Mircea Eliade.  In the postwar period, Allen shows, the French social sciences reappraised the primitive and archaic from anthropological, sociological, psychiatric, and religious angles. These four thinkers sought past alternatives to midcentury hypermodernization and capitalist excess. They put forth trenchant critiques of contemporary society and sought in the archaic past a way to imagine a more sustainable future. Adventures in the Archaic rehabilitates these thinkers, showing how their critique of growth and consumerism was nourished by an engagement with primitive cultures as potential sources of cultural and ecological wisdom. As we confront planetary crisis, Allen suggests, there is still much we can learn from these iconoclastic approaches.

Examines how four intellectuals with ties to the French social sciences articulated a new primitivist sensibility between 1945 and 1975.We tend to associate primitivism with the nostalgic idealization of origins, often aimed at parts of the world that are viewed as closer to that idealized past than modern post-industrial society. Primitivist impulses still exist in popular culture, whether in paleo diets or returns to foraging, and they can also be seen in intellectual and political circles in debates around the possibility of degrowth. In this book, historian Ryan L. Allen examines primitivism anew through four fascinating figures: Georges Bataille, Henri Lefebvre, Georges Devereux, and Mircea Eliade.  In the postwar period, Allen shows, the French social sciences reappraised the primitive and archaic from anthropological, sociological, psychiatric, and religious angles. These four thinkers sought past alternatives to midcentury hypermodernization and capitalist excess. They put forth trenchant critiques of contemporary society and sought in the archaic past a way to imagine a more sustainable future. Adventures in the Archaic rehabilitates these thinkers, showing how their critique of growth and consumerism was nourished by an engagement with primitive cultures as potential sources of cultural and ecological wisdom. As we confront planetary crisis, Allen suggests, there is still much we can learn from these iconoclastic approaches.

Explores the history of the “science of development” during the Cold War and how experts across the social sciences tried to create the tools to address the problem of poverty across Latin America.In the mid-twentieth century, Latin America had the world’s starkest internal inequality. In Brazil in 1960, for example, the top 10% took upwards of 60% of the country’s total income, while its entire bottom half took only 10%. As Patrick Iber shows in Poverty of the Imagination, this problem of poverty and social inequality focused the attention of social scientists on the task of articulating a “science of development.” In the context of the Cold War, this project drew the attention of the U.S. government and the Ford Foundation, which hoped that peaceful development would prevent revolutions.This book examines the five central frameworks that emerged to explain poverty: from dependency theory on the Marxist left to theories of modernization, the culture of poverty, and marginality in the center, to neoliberalism on the right. Iber shows how each rose (and fell) by connecting to political projects, from the War on Poverty in the United States to the dictatorship of Augusto Pinochet in Chile. Through vivid portraits of key thinkers, he shows how each was shaped by the environment of the Cold War and the presence of the Ford Foundation. It is a story with surprising turns: what began for Ford as a Cold War project to support university “modernization” changed as dictatorships took control of much of the region. Then, Ford took the side of the dissidents, supporting an anti-poverty agenda for the restoration of democracy. A guide to some of the most important ideas in global development and Latin American studies alike, this book also shows how scholars and institutions faced down authoritarian threats—and won.

Explores the history of the “science of development” during the Cold War and how experts across the social sciences tried to create the tools to address the problem of poverty across Latin America.In the mid-twentieth century, Latin America had the world’s starkest internal inequality. In Brazil in 1960, for example, the top 10% took upwards of 60% of the country’s total income, while its entire bottom half took only 10%. As Patrick Iber shows in Poverty of the Imagination, this problem of poverty and social inequality focused the attention of social scientists on the task of articulating a “science of development.” In the context of the Cold War, this project drew the attention of the U.S. government and the Ford Foundation, which hoped that peaceful development would prevent revolutions.This book examines the five central frameworks that emerged to explain poverty: from dependency theory on the Marxist left to theories of modernization, the culture of poverty, and marginality in the center, to neoliberalism on the right. Iber shows how each rose (and fell) by connecting to political projects, from the War on Poverty in the United States to the dictatorship of Augusto Pinochet in Chile. Through vivid portraits of key thinkers, he shows how each was shaped by the environment of the Cold War and the presence of the Ford Foundation. It is a story with surprising turns: what began for Ford as a Cold War project to support university “modernization” changed as dictatorships took control of much of the region. Then, Ford took the side of the dissidents, supporting an anti-poverty agenda for the restoration of democracy. A guide to some of the most important ideas in global development and Latin American studies alike, this book also shows how scholars and institutions faced down authoritarian threats—and won.