Why we are the "other women" This book recognizes a reality, our reality, that of the "other women." Why are we the "other women"? Because we are women who, given the fact that we have not had the chance to obtain an academic education, were silenced and have remained outside of the spaces for public debate about women. This exclusion is worse if we are immigrants or belong to an ethnic minority. Those of us who are housewives, domestic workers or factory workers, because we do not have academic degrees, do not have spaces in which our voices can be heard, where we can say what we want. At times women whose voices are heard, because they have been able to go to university or have been leaders in the feminist movement, speak for all of the other women who have not been able to get a formal education, without asking us what it is we really want or think. Through our participation in educational and cultural centers and associations, many of us have formed associations and women's groups. In this way, we are creating spaces where we can discuss issues that we are concerned about: solidarity among women, demands for better widows' pensions, exploitation of domestic workers, etc. And we are organizing ourselves to get our voices, demands and opinions about these issues out there into the public debate.

Radical Love is a study about the phenomenon of love. Radical love allows for both passionate and egalitarian relationships and, in Gomez's words, "a revolution for the twenty-first century."

Radical Love is a study about the phenomenon of love. Radical love allows for both passionate and egalitarian relationships and, in Gomez's words, "a revolution for the twenty-first century."

Why we are the "other women" This book recognizes a reality, our reality, that of the "other women." Why are we the "other women"? Because we are women who, given the fact that we have not had the chance to obtain an academic education, were silenced and have remained outside of the spaces for public debate about women. This exclusion is worse if we are immigrants or belong to an ethnic minority. Those of us who are housewives, domestic workers or factory workers, because we do not have academic degrees, do not have spaces in which our voices can be heard, where we can say what we want. At times women whose voices are heard, because they have been able to go to university or have been leaders in the feminist movement, speak for all of the other women who have not been able to get a formal education, without asking us what it is we really want or think. Through our participation in educational and cultural centers and associations, many of us have formed associations and women's groups. In this way, we are creating spaces where we can discuss issues that we are concerned about: solidarity among women, demands for better widows' pensions, exploitation of domestic workers, etc. And we are organizing ourselves to get our voices, demands and opinions about these issues out there into the public debate.

Contemporary Sociological Theory is an atypical book, in that it is the expression of a sociology that is oriented toward praxis as well as being active. It combines rigorous research with facts, including the intention for a dialogical utopia. Is something like this possible? - the professional sociologist asks, smiling mockingly, denying the possibility. But this broad intention is presented in the book, joining theory with critique and empirical research with praxis, in such a charming way that it grabs its readers and captures them under its spell. To whom is this book addressed? Clearly it is to sociology students, but it also has the objective of reaching those who do not plan on studying sociology. It is especially appropriate for social movements, which the book tries to involve in a theoretical dialogue, to be used to strengthen their daily struggles. If it were true that social movements need more theory in order to increase their capacity for political action, this book would imply an essential conclusion to this end. (From the Preface by Ulrich Beck)

New York, Bern, Berlin, Bruxelles, Frankfurt/M., Oxford, Wien. Women and Social Transformation brings three women from different countries together into dialogue. Judith Butler is the most referenced author in current feminist literature, and we find the latest developments of her work in this book; Lidia Puigvert has recently reached international relevance with her contribution about the « other women, who have not yet had a voice in feminism; and Elizabeth Beck-Gernsheim complements this debate with her work about immigrant women. The authors argue the need to open feminism to the plurality of all women's voices, especially those who are in the margins. Women and Social Transformation is a debate, and speaks about transforming gender relations, taking a distance from postmodern stances, and insisting on the need for egalitarian dialogue among women. This book gives back the meaning of the feminist struggle.