Relevant examination of the interrelationship of environment, economics, and individual and communal happiness and sustainability Constructive reconceptualization of labor, consumption, and human happiness Crisp, clear, and accessible for students and general readers

Relevant examination of the interrelationship of environment, economics, and individual and communal happiness and sustainability Constructive reconceptualization of labor, consumption, and human happiness Crisp, clear, and accessible for students and general readers

The Center Must Not Hold: White Women Philosophers on the Whiteness of Philosophy functions as a textual site where white women philosophers engage boldly in critical acts of exploring ways of naming and disrupting whiteness in terms of how it has defined the conceptual field of philosophy. Within this text, white women philosophers critique the field of philosophy for its complicity with whiteness as a structure of power, as normative, and as hegemonic. In this way, the authority of whiteness to define what is philosophically worthy is seen as reinforcing forms of philosophical narcissism and hegemony. Challenging the whiteness of philosophy in terms of its hubristic tendencies, white women philosophers within this text assert their alliance with people of color who have been both marginalized within the field of philosophy and have had their philosophical and intellectual concerns and traditions dismissed as particularistic. Aware that feminist praxis does not necessarily lead to anti-racist praxis, the white women philosophers within this text refuse to telescope as a site of critical inquiry one site of hegemony (sexism) over another (racism). As such, the white women philosophers within this text are conscious of the ways in which they are implicated in perpetuating whiteness as a site of power within the domain of philosophy. Framed within a philosophical space that values the multiplicity of philosophical voices, and driven by a feminist framework that valorizes de-centering locations of hegemony, interdisciplinary dialogue, and transformative praxis, The Center Must Not Hold refuses to allow the white center of philosophy to masquerade as universal and given. The text de-centers various epistemic and value orders that are predicated upon maintaining the center of philosophy as white. The white women philosophers who contribute to this text explore ethics, epistemology, aesthetics, taste, the nature of a dilemma, questions of the secularity of philosophy, perception, discipline-based

Arguing that we only have democracy when systems of power are held to account, Kaufman examines the real work being done to challenge the operations of power that underlie four unruly social problems: climate change, sweatshop labour, police abuse, and economic deprivation. In Challenging Power, Kaufman pairs each of these issues with an operation of power -- the large scale influence of multinational corporations; the power of governments; the authority of financial markets; and the control inherent in systems of meaning -- and using case studies like the Rana Plaza disaster in Bangladesh and the killing of Eric Garner, forcefully demonstrates what is involved in challenging these operations of power. Advancing a positive message, Kaufman maintains that these networks are not omnipotent and can be challenged if we develop 'mechanisms of accountability' which allow us to conceptualise the nature of these problems and the actions required to resist them. Kaufman provides then, a model for ethical action that allows us to investigate and appreciate our own connections to the powerful forces that control our world.

Gentle prose and award-winning illustrations takes young and old on an extra-ordinary journey into the mind of Daniel, a young boy with schizophrenia.

Arguing that we only have democracy when systems of power are held to account, Kaufman examines the real work being done to challenge the operations of power that underlie four unruly social problems: climate change, sweatshop labour, police abuse, and economic deprivation. In Challenging Power, Kaufman pairs each of these issues with an operation of power -- the large scale influence of multinational corporations; the power of governments; the authority of financial markets; and the control inherent in systems of meaning -- and using case studies like the Rana Plaza disaster in Bangladesh and the killing of Eric Garner, forcefully demonstrates what is involved in challenging these operations of power. Advancing a positive message, Kaufman maintains that these networks are not omnipotent and can be challenged if we develop 'mechanisms of accountability' which allow us to conceptualise the nature of these problems and the actions required to resist them. Kaufman provides then, a model for ethical action that allows us to investigate and appreciate our own connections to the powerful forces that control our world.

Getting Past Capitalism begins with a critique of the impacts of capitalism on human society and the environment. It looks in new ways at what capitalism is and at how it is reproduced. That investigation opens the door to fresh ways of looking at how to challenge it. Cynthia Kaufman looks at some fundamental questions about how capitalism comes to look like a system that is unbeatable, and how people come to have desires that work to reinforce capitalism. Kaufman uses this analysis to develop ideas about how to challenge capitalism. She argues that rather than looking for the fulcrum point in a system that will make it able to be overthrown, we should try to understand what kinds of practices open more spaces for stopping the reproduction of capitalist processes, and what kinds of structures need to be developed to make capitalism a less important part of our world. Getting Past Capitalism includes a critique of capitalism and presentation of alternatives to capitalism, many of which already exist. It explores strategies for developing and strengthening those alternatives.

The Center Must Not Hold: White Women Philosophers on the Whiteness of Philosophy functions as a textual site where white women philosophers engage boldly in critical acts of exploring ways of naming and disrupting whiteness in terms of how it has defined the conceptual field of philosophy. Within this text, white women philosophers critique the field of philosophy for its complicity with whiteness as a structure of power, as normative, and as hegemonic. In this way, the authority of whiteness to define what is philosophically worthy is seen as reinforcing forms of philosophical narcissism and hegemony. Challenging the whiteness of philosophy in terms of its hubristic tendencies, white women philosophers within this text assert their alliance with people of color who have been both marginalized within the field of philosophy and have had their philosophical and intellectual concerns and traditions dismissed as particularistic. Aware that feminist praxis does not necessarily lead to anti-racist praxis, the white women philosophers within this text refuse to telescope as a site of critical inquiry one site of hegemony (sexism) over another (racism). As such, the white women philosophers within this text are conscious of the ways in which they are implicated in perpetuating whiteness as a site of power within the domain of philosophy. Framed within a philosophical space that values the multiplicity of philosophical voices, and driven by a feminist framework that valorizes de-centering locations of hegemony, interdisciplinary dialogue, and transformative praxis, The Center Must Not Hold refuses to allow the white center of philosophy to masquerade as universal and given. The text de-centers various epistemic and value orders that are predicated upon maintaining the center of philosophy as white. The white women philosophers who contribute to this text explore ethics, epistemology, aesthetics, taste, the nature of a dilemma, questions of the secularity of philosophy, perception, discipline-based values around how to listen and argue, the crucial role that social location plays in the continued ignorance about the reality of oppression and privilege as these relate to the subtle forms of white valorization and maintenance, and more. Those interested in critical race theory and critical whiteness studies will appreciate how the contributors have linked these areas of critical inquiry within the often abstract domain of philosophy.