Letters written by Ralph Vaughan Williams to fellow composer Robert Mller-Hartmann between 1938-1950. Mller-Hartmann was a Jewish German composer exiled in England. Vaughan Williams, Imogen Holst and Genia Hornstein helped him find work and establish a new life in a foreign land. Robert Mller-Hartmann was a significant composer in his own right and he also collaborated with Vaughan Williams to help translate some of RVW's works into German.

Instilling Ethics casts a fresh light on both the historical sources and the contemporary issues of a major preoccupation of our time: ethics. Norma Thompson has compiled essays from prominent scholars in a wide-range of disciplines to address the problems, pretensions, and positive potentialities of ethical practices today. Instilling Ethics offers a new way of connecting today's ethics to the great ethical sources of the past-- classical, medieval, and early modern--and presents a wise and witty critique of the current practice of 'professional ethics.'

Jurgen Habermas is one of the foremost philosophers and social theorists in the world today. But the complexity and breadth of his thought make him often difficult to understand. In this book, Stephen White offers a clear, accessible, and reliable introduction to Habermas's work, particularly that which he has written since the publication of Knowledge and human interest (produced in English in 1971). During this period, new themes and directions have emerged in Habermas's thought, which culminated in The Theory of Communicative Action, a massive work that has not hitherto been the subject of extended commentary and analysis. This book is the first to provide a full-length study of Habermas's mature thought. Locating the latter in the context of contemporary debates, White explains Habermas's ideas about action, rationality, communicative ethics, contemporary capitalism, and new social movements, which characterize his later work. He also examines Habermas's interpretation of modernity, showing that although, like his forerunners in the Frankfurt School, Habermas maintains a critical stance towards modernity's instrumentalization of reason, he nonetheless offers a sophisticated defense of the universal significance of other aspects of modern consciousness that are too often forgotten by many recent radical critics of modernity. Throughout, White presents Habermas's work in such a way as to emphasize its coherence, and to demonstrate how it constitutes the beginnings of a distinctive new research program in the social sciences. As a well-researched and lucid account of Habermas's thought, this book will appeal to readers wanting an introduction to the complexity of his ideas, as well as to those already conversant with them. It will also interest social and political theorists concerned with the general theoretical issues that it covers.

The democratic imagination is facing significant challenges. These challenges involve not only philosophical questions about the core values of democratic life, but also pressing practical issues related to how we should understand and confront current threats to democracy. Those who want to defend democracy against anti-democratic forces are at odds: some want a politics that puts vehement conflict at the center of democratic strategies, while others assert the necessity of more civil and deliberative strategies. What should our stance be as defenders of democratic life? In The Two Faces of Democracy, Mary F. (Molly) Scudder and Stephen K. White present an analysis of these two stances, the deliberative and agonistic models of democracy, arguing that neither is adequate on its own. The deliberative model emphasizes reasoned discussion, but some worry that this discounts structures of injustice that distort civil deliberation. The agonistic model prioritizes contestation and conflict, but this prime orientation to defeating political antagonists risks corroding our commitment to normative democratic restraints, like fairness. In developing an understanding of the moral core of democracy, Scudder and White show that these two faces of democratic life each have a significant, but constrained, role to play in a more capacious comprehension of what our democratic commitments require of us. An original and timely contribution to democratic theory, Scudder and White illuminate the tensional congruence of these two faces of democracy, and, in doing so, argue for the importance of both models in the current struggle for a healthy democratic future.

Jurgen Habermas is unquestionably one of the foremost philosophers writing today. His notions of communicative action and rationality have exerted a profound influence within philosophy and the social sciences. This volume examines the historical and intellectual contexts out of which Habermas' work emerged, and offers an overview of his main ideas, including those in his most recent publication. Amongst the topics discussed are his relationship to the Frankfurt School of critical theory and Marx, his unique contributions to the philosophy of the social sciences, the concept of 'communicative ethics', and the critique of post-modernism. New readers and non-specialists will find this the most convenient, accessible guide to Habermas currently available. Advanced students will find a conspectus of recent developments in the interpretation of Habermas.

Postmodernism has evoked great controversy and it continues to do so today, as it disseminates into general discourse. Some see its principles, such as its fundamental resistance to metanarratives, as frighteningly disruptive, while a growing number are reaping the benefits of its innovative perspective. In Political Theory and Postmodernism, Stephen K. White outlines a path through the postmodern problematic by distinguishing two distinct ways of thinking about the meaning of responsibility, one prevalent in modern and the other in postmodern perspectives. Using this as a guide, White explores the work of Heidegger, Foucault, Derrida, Lyotard, and Habermas, as well as 'difference' feminists, with the goal of showing how postmodernism can inform contemporary ethical-political reflection. In his concluding chapter, White examines how this revisioned postmodern perspective might bear on our thinking about justice.

The democratic imagination is facing significant challenges. These challenges involve not only philosophical questions about the core values of democratic life, but also pressing practical issues related to how we should understand and confront current threats to democracy. Those who want to defend democracy against anti-democratic forces are at odds: some want a politics that puts vehement conflict at the center of democratic strategies, while others assert the necessity of more civil and deliberative strategies. What should our stance be as defenders of democratic life? In The Two Faces of Democracy, Mary F. (Molly) Scudder and Stephen K. White present an analysis of these two stances, the deliberative and agonistic models of democracy, arguing that neither is adequate on its own. The deliberative model emphasizes reasoned discussion, but some worry that this discounts structures of injustice that distort civil deliberation. The agonistic model prioritizes contestation and conflict, but this prime orientation to defeating political antagonists risks corroding our commitment to normative democratic restraints, like fairness. In developing an understanding of the moral core of democracy, Scudder and White show that these two faces of democratic life each have a significant, but constrained, role to play in a more capacious comprehension of what our democratic commitments require of us. An original and timely contribution to democratic theory, Scudder and White illuminate the tensional congruence of these two faces of democracy, and, in doing so, argue for the importance of both models in the current struggle for a healthy democratic future.

Jurgen Habermas is unquestionably one of the foremost philosophers writing today. His notions of communicative action and rationality have exerted a profound influence within philosophy and the social sciences. This volume examines the historical and intellectual contexts out of which Habermas' work emerged, and offers an overview of his main ideas, including those in his most recent publication. Amongst the topics discussed are his relationship to the Frankfurt School of critical theory and Marx, his unique contributions to the philosophy of the social sciences, the concept of 'communicative ethics', and the critique of post-modernism. New readers and non-specialists will find this the most convenient, accessible guide to Habermas currently available. Advanced students will find a conspectus of recent developments in the interpretation of Habermas.

Jurgen Habermas is one of the foremost philosophers and social theorists in the world today. But the complexity and breadth of his thought make him often difficult to understand. In this book, Stephen White offers a clear, accessible, and reliable introduction to Habermas's work, particularly that which he has written since the publication of Knowledge and human interest (produced in English in 1971). During this period, new themes and directions have emerged in Habermas's thought, which culminated in The Theory of Communicative Action, a massive work that has not hitherto been the subject of extended commentary and analysis. This book is the first to provide a full-length study of Habermas's mature thought. Locating the latter in the context of contemporary debates, White explains Habermas's ideas about action, rationality, communicative ethics, contemporary capitalism, and new social movements, which characterize his later work. He also examines Habermas's interpretation of modernity, showing that although, like his forerunners in the Frankfurt School, Habermas maintains a critical stance towards modernity's instrumentalization of reason, he nonetheless offers a sophisticated defense of the universal significance of other aspects of modern consciousness that are too often forgotten by many recent radical critics of modernity. Throughout, White presents Habermas's work in such a way as to emphasize its coherence, and to demonstrate how it constitutes the beginnings of a distinctive new research program in the social sciences. As a well-researched and lucid account of Habermas's thought, this book will appeal to readers wanting an introduction to the complexity of his ideas, as well as to those already conversant with them. It will also interest social and political theorists concerned with the general theoretical issues that it covers.

In light of many recent critiques of Western modernity and its conceptual foundations, the problem of adequately justifying our most basic moral and political values looms large. Without recourse to traditional ontological or metaphysical foundations, how can one affirm--or sustain--a commitment to fundamentals? The answer, according to Stephen White, lies in a turn to "weak" ontology, an approach that allows for ultimate commitments but at the same time acknowledges their historical, contestable character. This turn, White suggests, is already underway. His book traces its emergence in a variety of quarters in political thought today and offers a clear and compelling account of what this might mean for our late modern self-understanding.

As he elaborates the idea of weak ontology and the broad criteria behind it, White shows how these are already at work in the thought of contemporary writers of seemingly very different perspectives: George Kateb, Judith Butler, Charles Taylor, and William Connolly. Among these thinkers, often thought to be at odds, he exposes the commonalities that emerge around the idea of weak ontology. In its identification of a critical turn in political theory, and its nuanced explanation of that turn, his book both demonstrates and underscores the strengths of weak ontology.

In this rich analysis of the changing ideals of citizenship, Stephen K. White offers a path for the renewal of democratic life in the twenty-first century. Looking beyond passive notions of citizenship defined in terms of voting or passport possession, White seeks a more aspirational portrait, both participatory and inclusive, that challenges citizens, especially in the middle class, to confront power structures to achieve greater justice. Using the Tea Party and followers of Donald Trump as foils, he shows how these groups' resentful and exclusivist conceptions of active citizenship undermine democratic aspirations. White explores how such deleterious influence might be effectively engaged by a robust counter-conception on the democratic left. The book makes this aspirational ideal conceptually clear, normatively compelling and aesthetically attractive.

In this rich analysis of the changing ideals of citizenship, Stephen K. White offers a path for the renewal of democratic life in the twenty-first century. Looking beyond passive notions of citizenship defined in terms of voting or passport possession, White seeks a more aspirational portrait, both participatory and inclusive, that challenges citizens, especially in the middle class, to confront power structures to achieve greater justice. Using the Tea Party and followers of Donald Trump as foils, he shows how these groups' resentful and exclusivist conceptions of active citizenship undermine democratic aspirations. White explores how such deleterious influence might be effectively engaged by a robust counter-conception on the democratic left. The book makes this aspirational ideal conceptually clear, normatively compelling and aesthetically attractive.

In "The Ethos of a Late-Modern Citizen," Stephen K. White contends that Western democracies face novel challenges demanding our reexamination of the role of citizens. Such reflection involves our neither denying, in the name of tradition, the force of what is new, nor imagining that we can adequately confront change by simply rejecting the traditions of modern Western political thought. White offers an incisive interpretation of our late-modern ethical-political condition and explains how a distinctive ethos, or spirit, of citizenship might constitute part of an exemplary response. This ethos requires reworking basic figures of the modern political imagination, including our conception of the self, citizenship, and democratic politics. Essentially, White argues that the intense focus in the past three decades on finding general principles of justice for diversity-rich societies needs to be complemented by an exploration of what sort of ethos would be needed to adequately sustain any such principles. He proposes that Western citizens adopt an ethos that is defined by such virtues as (moral) attentiveness, self-restraint, and existential gratitude. Accessible, pithy, and erudite, "The Ethos of a Late-Modern Citizen" will appeal to a wide audience.