In the late nineteenth and early twentieth centuries, prominent social thinkers in France, Germany, and the United States sought to understand the modern world taking shape around them. Although they worked in different national traditions and emphasized different features of modern society, they repeatedly invoked Jews as a touchstone for defining modernity and national identity in a context of rapid social change. In Modernity and the Jews in Western Social Thought, Chad Alan Goldberg brings us a major new study of Western social thought through the lens of Jews and Judaism. In France, where antisemites decried the French Revolution as the "Jewish Revolution," Emile Durkheim challenged depictions of Jews as agents of revolutionary subversion or counterrevolutionary reaction. When German thinkers such as Karl Marx, Georg Simmel, Werner Sombart, and Max Weber debated the relationship of the Jews to modern industrial capitalism, they reproduced, in secularized form, cultural assumptions derived from Christian theology. In the United States, William Thomas, Robert Park, and their students conceived the modern city and its new modes of social organization in part by reference to the Jewish immigrants concentrating there. In all three countries, social thinkers invoked real or purported differences between Jews and gentiles to elucidate key dualisms of modern social thought. The Jews thus became an intermediary through which social thinkers discerned in a roundabout fashion the nature, problems, and trajectory of their own wider societies. Goldberg rounds out his fascinating study by proposing a novel explanation for why Jews were such an important cultural reference point. He suggests a rethinking of previous scholarship on Orientalism, Occidentalism, and European perceptions of America, arguing that history extends into the present, with the Jews and now the Jewish state continuing to serve as an intermediary for self-reflection in the twenty-first century.

There was a time when America's poor faced a stark choice between access to social welfare and full civil rights--a predicament that forced them to forfeit their citizenship in exchange for economic relief. Over time, however, our welfare system improved dramatically. But as Chad Alan Goldberg here demonstrates, its legacy of disenfranchisement persisted. Indeed, from Reconstruction onward, welfare policies have remained a flashpoint for recurring struggles over the boundaries of citizenship.
"Citizens and Paupers" explores this contentious history by analyzing and comparing three major programs: the Freedmen's Bureau, the Works Progress Administration, and the present-day system of workfare that arose in the 1990s. Each of these overhauls of the welfare state created new groups of clients, new policies for aiding them, and new disputes over citizenship--conflicts that were entangled in racial politics and of urgent concern for social activists.
This combustible mix of racial tension and social reform continues to influence how we think about welfare, and "Citizens and Paupers" is an invaluable analysis of the roots of the debate.

American public universities were founded in a civic tradition that differentiated them from their European predecessors-steering away from the pursuit of knowledge for its own sake. Like many such higher education institutions across the United States, the University of Wisconsin's mission, known as the Wisconsin Idea, emphasizes a responsibility to serve the needs of the state and its people. This commitment, which necessarily requires a pledge to academic freedom, has recently been openly threatened by state and federal actors seeking to dismantle a democratic and expansive conception of public service. Using the Wisconsin Idea as a lens, Education for Democracy argues that public higher education institutions remain a bastion of collaborative problem solving. Examinations of partnerships between the state university and people of the state highlight many crucial and lasting contributions to issues of broad public concern such as conservation, LGBTQ rights, and poverty alleviation. The contributors restore the value of state universities and humanities education as a public good, contending that they deserve renewed and robust support.