Maelstrom: Christian Dominionism and Far-Right Insurgence illuminates the latest outbreak of right-wing extremism in America. The book reviews the cyclical nature of right-wing resurgences in American history, dismisses the appropriateness of the word ‘fascism’ to explain them, and then describes in depth the goal of “reconstructing” American institutions on the basis of biblical principles. It critiques the popular view that far-right politics is carried by stupid, socially isolated, nuts. To this end, it discusses the logicality of the “big lie,” and examines in detail how people are recruited into the far-right, by entertaining the theories of authoritarianism and resource mobilization. Finally, it characterizes how the ends-oriented rationality of far-right activists differs from the mini-max criterion of rationality utilized by the ordinary person. This can motivate them to be violent and can frustrate efforts by the government to control them.

Maelstrom: Christian Dominionism and Far-Right Insurgence illuminates the latest outbreak of right-wing extremism in America. The book reviews the cyclical nature of right-wing resurgences in American history, dismisses the appropriateness of the word ‘fascism’ to explain them, and then describes in depth the goal of “reconstructing” American institutions on the basis of biblical principles. It critiques the popular view that far-right politics is carried by stupid, socially isolated, nuts. To this end, it discusses the logicality of the “big lie,” and examines in detail how people are recruited into the far-right, by entertaining the theories of authoritarianism and resource mobilization. Finally, it characterizes how the ends-oriented rationality of far-right activists differs from the mini-max criterion of rationality utilized by the ordinary person. This can motivate them to be violent and can frustrate efforts by the government to control them.

Racism, collective violence, sickness, environmental catastrophe, body obsession, greed, and accelerated life concern everyone. They are also the subject matter of this book. Here, however, they are not viewed as social problems to be solved by technical experts. Instead, they are viewed as products of the joint transference of aspects of ourselves onto objects independent of ourselves. More specifically, they emerge from conviction there is something "out there"-say, a nation, an enemy, time, money, the environment, a medical cure, a bodily orifice (the mouth or genitals), a significant individual, or an anonymous public, etc.-the advancement of, accumulation of, defeat of, management of, or obeisance to can complete us, secure us, fill us, stabilize us, or in some other way enable us to escape from or deny our "lack": our existential precariousness or death. Sociological Trespasses attempts to disillusion readers of this conviction. This is not done for itself, but to create space for imagining new horizons of lived-possibility, such as tolerance of human difference, simplicity, slowness, care, and wakefulness.

Far-Right Fantasy is a straight-forward, jargon-free study of contemporary American right-wing extremism. Accessible to both professional and lay audiences, it allows activists to speak for themselves in their own words. It takes the self-announced religious motivations of extremists seriously, and illustrates this by citing numerous cases of radical politics. The book addresses the strengths and weaknesses of the standard psycho-social-cultural explanations of far-right activism. It shows how extremists are similar educationally and psychologically to their more conventional neighbors; that they get into the movement in the same way that others become peace activists or radical environmentalists, namely, through their ties with fellow workers and church-goers, family members, and classmates; and that their views are given a patina of certainty by being repeatedly corroborated within closed, non-contaminated communication systems. The book avoids being preachy or judgmental, but it does try to challenge readers morally by submitting far-right fantasy to a formal ideology critique. It does this by showing how the reforms it recommends - a marketplace free of regulation, draconian immigration restrictions; an end to the federal reserve bank and the income tax; a balanced budget amendment to the Constitution; anti-union "right to work" laws and a return to debt slavery; the privatization of schools, the post office, and the commons, and so on - contradict its ostensible goal, which is to protect and enhance middle class interests. Far-Right Fantasy is suitable for adoption as a supplemental text in political psychology and sociology, sociologies of religion and knowledge, collective behavior, and American political history.

Far-Right Fantasy is a straight-forward, jargon-free study of contemporary American right-wing extremism. Accessible to both professional and lay audiences, it allows activists to speak for themselves in their own words. It takes the self-announced religious motivations of extremists seriously, and illustrates this by citing numerous cases of radical politics. The book addresses the strengths and weaknesses of the standard psycho-social-cultural explanations of far-right activism. It shows how extremists are similar educationally and psychologically to their more conventional neighbors; that they get into the movement in the same way that others become peace activists or radical environmentalists, namely, through their ties with fellow workers and church-goers, family members, and classmates; and that their views are given a patina of certainty by being repeatedly corroborated within closed, non-contaminated communication systems. The book avoids being preachy or judgmental, but it does try to challenge readers morally by submitting far-right fantasy to a formal ideology critique. It does this by showing how the reforms it recommends - a marketplace free of regulation, draconian immigration restrictions; an end to the federal reserve bank and the income tax; a balanced budget amendment to the Constitution; anti-union "right to work" laws and a return to debt slavery; the privatization of schools, the post office, and the commons, and so on - contradict its ostensible goal, which is to protect and enhance middle class interests. Far-Right Fantasy is suitable for adoption as a supplemental text in political psychology and sociology, sociologies of religion and knowledge, collective behavior, and American political history.

Following the core principle of phenomenology as a return "to the things themselves," Body Matters attends to the phenomena of bodily afflictions and examines them from three different standpoints: from society in general that interprets them as "sicknesses," from the medical professions that interpret them as "diseases," and from the patients themselves who interpret them as "illnesses." By drawing on a crucial distinction in German phenomenology between two senses of the body the quantifiable, material body (Korper) and the lived-body(Leib) the authors explore the ways in which sickness, disease, and illness are socially and historically experienced and constructed. To make their case, they draw on examples from a multiplicity of disciplines and cultures as well as a number of cases from Euro-American history. The intent is to unsettle taken-for-granted assumptions that readers may have about body troubles. These are assumptions widely held as well by medical and allied health professionals, in addition to many sociologists and philosophers of health and illness. To this end, Body Matters does not simply deconstruct prejudices of mainstream biomedicine; it also constructively envisions more humane and artful forms of therapy."

Following the core principle of phenomenology as a return 'to the things themselves, ' Body Matters attends to the phenomena of bodily afflictions and examines them from three different standpoints: from society in general that interprets them as 'sicknesses, ' from the medical professions that interpret them as 'diseases, ' and from the patients themselves who interpret them as 'illnesses.' By drawing on a crucial distinction in German phenomenology between two senses of the body_the quantifiable, material body (Ksrper) and the lived-body(Leib)_the authors explore the ways in which sickness, disease, and illness are socially and historically experienced and constructed. To make their case, they draw on examples from a multiplicity of disciplines and cultures as well as a number of cases from Euro-American history. The intent is to unsettle taken-for-granted assumptions that readers may have about body troubles. These are assumptions widely held as well by medical and allied health professionals, in addition to many sociologists and philosophers of health and illness. To this end, Body Matters does not simply deconstruct prejudices of mainstream biomedicine; it also constructively envisions more humane and artful forms of therapy