One of the most challenging questions of today concerns how human activities threaten the conditions for our very own existence. With one crisis leading into the next, the need for socio-political change is necessary and desirable, yet so hard to imagine in practice. At the heart of the matter is a deeper crisis of the socio-political imagination. To understand how a society produces and changes itself, Ingerid S. Straume points to historical and contemporary institutions and the imaginaries they embody, and argues that the key to social creativity is found in the reflexive potential of institutions, especially politics and education. Neoliberal rationality, on its part, has become dominant in many parts of the world, precisely by occulting the socio-political capacity for self-reflection. This occultation takes place in academic theories, policy reforms, technologies, and in individuals’ self-understanding. In response to the planetary eco-crises and the weakening of democratic ideals, a new approach is needed where collectives, not individuals in isolation, become the mode for living well within existing, natural limits. Inspired by important political thinkers such as Cornelius Castoriadis and Hannah Arendt, How Does a Society Change? develops a theoretical framework to elucidate how politics and education are two interrelated domains wherein a society may openly reflect upon itself. In short, a society that recognizes its capacity to change itself also recognizes the transformative, instituting potential of politics and education.

How is society possible? In Die Krisis der europiiischen Wissenschaflen und die transzendentale Phiinomenoiogie, I Edmund Husserl is found with a pathos send ing out pleas for belief ("Glauben") in his transcendental philosophy and tran scendental ego. The traditional idea of theoretical reflection instituted in ancient Greece as the suspension of all taken for granted worldly interests has, through a partial realization of itself, forsaken itself in the one-sided development of the objective mathematical-natural sciences as they themselves have become so taken for granted, with the method and validity of their results held as so self-evident, that they appear as resting self-sufficiently on their own grounds, while pursuing an increasingly abstract mathematization of nature. The sciences are left without a foundation and their meaning within the world consequently unintelligible, while their objective and valid abstract concepts continually tend to supercede the everyday life-world and render it questionable. In the end, these of belief in the everyday life-world or reflective evolving and exchanging attitudes doubt (science) ultimately leads to a disbelief in both, and a search in one direction for idol leaders and in the other for the cult of experience. This collapse of Western belief systems becomes particularly threatening as it turns into nihilism which is the development of beliefs in societal forms which employ 2 natural and social science for the liquidation of humanity and nature. Society starts becoming impossible.

This book is edited based on a series of lectures on Chinese cultural history delivered at the Peking University in 2004. It stands out with its distinctive methodology and unique stand, and is popular with readers, with 17 reprints for the Chinese edition since 2006.Before the 1980s, traditional culture was often the target of criticisms and put in a negative light in China. After the 1980s, due to the belief that traditional culture can contribute to modernization, people decided to 'take its essence and discard its dregs'. As of today, most books on this theme have been written in accordance with this principle.However, in this book, the author argues that many problems have emerged from the modernization of the Western society, and thus the need for reflection and re-examining. Traditional Chinese culture is a source for comparison and reflection. As such, when we discuss traditional culture nowadays, not only should we excavate its long-hidden meanings, but we should also develop contrastive resources to facilitate our collaborative development in future.The discussions in this book adopt a vertical structure that begins with how Chinese define a human, followed by topics on the human body, Qi, food, male and female, home and state, the relationship between heaven and human beings, ritual systems, historical consciousness, thinking patterns, the art of expressing sentiments, commitments to the politics of virtues and achievements, and cultural practices. In every chapter, there is also a horizontal method of comparison on Chinese, Western and Indian cultures, to foreground the particularities and advantages of the Chinese culture.Apart from elaborating on the major characteristics of traditional Chinese culture, there is also a discussion on how the modern disdain for and misunderstandings of the traditional culture originated from the West. The author also elaborates on Montesquieu's views of China and the various misconceptions and misunderstandings of the traditional Chinese legal systems. Finally, it ends with the author's thoughts on the revitalization of the Chinese civilization.

Queer Theory and Social Change argues that there is a crisis within Queer theory over whether or not its theories can actually deliver change. Max Kirsch presents a challenging alternative to the current fascination with post-modern analyses of identity, culture, and difference. It emphasizes the need for a discussion of the importance of communities and the role of globalization on queer movements.

The faculty at the University of Houston's program in Futures Studies share their comprehensive, integrated approach to preparing foresight professionals and assisting others doing foresight projects. Provides an essential guide to developing classes on the future or even establishing whole degree programs.

This book analyses the impact of human activities on the Earth's surface and environment.

This book looks at human capital development and provides an explanation for why cognitive development varies among ethnic groups. The book uses an interdisciplinary approach to examine inter-generational ethnic poverty. It puts forth an argument that the ethnic poverty gap can be reduced, and to do so we need a broader view of human capital which considers the match between the nature of the economy and the specific capabilities needed. The book focuses on the interrelationship between developmental psychology and socio-economic status and argues that the most important relationship in a knowledge economy is actually the one between a parent and a child. The book begins by looking at cultures and assimilation and investigates the link between education, culture and socio-economic status. It also attempts to answer the question of what the link between culture, parents and children’s ability is and why ethnic groups vary in their nurturing. It delves into how parenting and cognitive development are interrelated. This thought-provoking book concludes with an emphasis on nurture and how it may alleviate ethnic poverty and shape social policies. The book provides a strong thesis to counter explanations based on racial and genetic superiority.