The Global 1960s presents compelling narratives from around the world in order to de-center the roles played by the United States and Europe in both scholarship on, and popular memories of, the sixties. Geographically and chronologically broad, this volume scrutinizes the concept of "the sixties" as defined in both Western and non-Western contexts. It provides scope for a set of analyses that together span the late 1950s to the early 1970s. Written by a diverse and international group of contributors, chapters address topics ranging from the socialist scramble for Africa, to the Naxalite movement in West Bengal, the Troubles in Northern Ireland, global media coverage of Israel, Cold War politics in Hong Kong cinema, sexual revolution in France, and cultural imperialism in Latin America. The Global 1960s explores the contest between convention and counter-culture that shaped this iconic decade, emphasizing that while the sixties are well-known for liberation, activism, and protest against the establishment, traditional hierarchies and social norms remained remarkably entrenched. Multi-faceted and transnational in approach, this book is valuable reading for all students and scholars of twentieth-century global history.

The Global 1960s presents compelling narratives from around the world in order to de-center the roles played by the United States and Europe in both scholarship on, and popular memories of, the sixties. Geographically and chronologically broad, this volume scrutinizes the concept of "the sixties" as defined in both Western and non-Western contexts. It provides scope for a set of analyses that together span the late 1950s to the early 1970s. Written by a diverse and international group of contributors, chapters address topics ranging from the socialist scramble for Africa, to the Naxalite movement in West Bengal, the Troubles in Northern Ireland, global media coverage of Israel, Cold War politics in Hong Kong cinema, sexual revolution in France, and cultural imperialism in Latin America. The Global 1960s explores the contest between convention and counter-culture that shaped this iconic decade, emphasizing that while the sixties are well-known for liberation, activism, and protest against the establishment, traditional hierarchies and social norms remained remarkably entrenched. Multi-faceted and transnational in approach, this book is valuable reading for all students and scholars of twentieth-century global history.

In 1951, the eight o'clock nightly news reported on Jean-Paul Sartre for the first time. By the end of the twentieth century, more than 3,500 programs dealing with philosophy and its practitioners--including Bachelard, Badiou, Foucault, Lyotard, and Levy--had aired on French television. According to Tamara Chaplin, this enduring commitment to bringing the most abstract and least visual of disciplines to the French public challenges our very assumptions about the incompatibility of elite culture and mass media. Indeed, it belies the conviction that television is inevitably anti-intellectual and the quintessential archenemy of the book.
Chaplin argues that the history of the televising of philosophy is crucial to understanding the struggle over French national identity in the postwar period. Linking this history to decolonization, modernization, and globalization, "Turning On the Mind "claims that we can understand neither the markedly public role that philosophy came to play in French society during the late twentieth century nor the renewed interest in ethics and political philosophy in the early twenty-first unless we acknowledge the work of television. Throughout, Chaplin insists that we jettison presumptions about the anti-intellectual nature of the visual field, engages critical questions about the survival of national cultures in a globalizing world, and encourages us to rethink philosophy itself, ultimately asserting that the content of the discipline is indivisible from the new media forms in which it has found expression.

In 1951, the eight o'clock nightly news reported on Jean-Paul Sartre for the first time. By the end of the twentieth century, more than 3,500 programs dealing with philosophy and its practitioners--including Bachelard, Badiou, Foucault, Lyotard, and Levy--had aired on French television. According to Tamara Chaplin, this enduring commitment to bringing the most abstract and least visual of disciplines to the French public challenges our very assumptions about the incompatibility of elite culture and mass media. Indeed, it belies the conviction that television is inevitably anti-intellectual and the quintessential archenemy of the book.
Chaplin argues that the history of the televising of philosophy is crucial to understanding the struggle over French national identity in the postwar period. Linking this history to decolonization, modernization, and globalization, "Turning On the Mind "claims that we can understand neither the markedly public role that philosophy came to play in French society during the late twentieth century nor the renewed interest in ethics and political philosophy in the early twenty-first unless we acknowledge the work of television. Throughout, Chaplin insists that we jettison presumptions about the anti-intellectual nature of the visual field, engages critical questions about the survival of national cultures in a globalizing world, and encourages us to rethink philosophy itself, ultimately asserting that the content of the discipline is indivisible from the new media forms in which it has found expression.