First published in 1902, and illustrated by Jacob Epstein, this evocation of the spiritual and cultural life of Yiddish New York remains fresh and relevant, and an invaluable commentary on one aspect of the formation of modern America.

To an extent unequaled by any outsider before him, Hutchins Hapgood, a descendant of generations of New England Yankees, succeeded in penetrating the inner life of an American immigrant community. Hapgood did not set out to reform and cleanse the ghetto. His aim was to understand and interpret it, to find and know its poets, scholars, dramatists, actors, and artists, as well as its merchants and businessmen. He presents real people, individually identified and described, working out their destiny as part of a vital Jewish world. The sensibility and intentions of this book, as the editor points out, “anticipated a period of unexampled American artistic and intellectual gusto and creativity.” Moses Rischin’s discerning and affectionate introduction places Hapgood’s neglected classic squarely in the mainstream of American cultural development.

Charles Darwin struggled to explain how forty thousand bees working in the dark, seemingly by instinct alone, could organize themselves to construct something as perfect as a honey comb. How do bees accomplish such incredible tasks? Synthesizing the findings of decades of experiments, The Spirit of the Hive presents a comprehensive picture of the genetic and physiological mechanisms underlying the division of labor in honey bee colonies and explains how bees’ complex social behavior has evolved over millions of years.

Robert Page, one of the foremost honey bee geneticists in the world, sheds light on how the coordinated activity of hives arises naturally when worker bees respond to stimuli in their environment. The actions they take in turn alter the environment and so change the stimuli for their nestmates. For example, a bee detecting ample stores of pollen in the hive is inhibited from foraging for more, whereas detecting the presence of hungry young larvae will stimulate pollen gathering. Division of labor, Page shows, is an inevitable product of group living, because individual bees vary genetically and physiologically in their sensitivities to stimuli and have different probabilities of encountering and responding to them.

A fascinating window into self-organizing regulatory networks of honey bees, The Spirit of the Hive applies genomics, evolution, and behavior to elucidate the details of social structure and advance our understanding of complex adaptive systems in nature.

A new constitutional world burst into American life in the mid-twentieth century. For the first time, the national constitution's religion clauses were extended by the United States Supreme Court to all state and local governments. As energized religious individuals and groups probed the new boundaries between religion and government and claimed their sacred rights in court, a complex and evolving landscape of religion and law emerged.

Sarah Gordon tells the stories of passionate believers who turned to the law and the courts to facilitate a dazzling diversity of spiritual practice. Legal decisions revealed the exquisite difficulty of gauging where religion ends and government begins. Controversies over school prayer, public funding, religion in prison, same-sex marriage, and secular rituals roiled long-standing assumptions about religion in public life. The range and depth of such conflicts were remarkable—and ubiquitous.

Telling the story from the ground up, Gordon recovers religious practices and traditions that have generated compelling claims while transforming the law of religion. From isolated schoolchildren to outraged housewives and defiant prisoners, believers invoked legal protection while courts struggled to produce stable constitutional standards. In a field dominated by controversy, the vital connection between popular and legal constitutional understandings has sometimes been obscured. The Spirit of the Law explores this tumultuous constitutional world, demonstrating how religion and law have often seemed irreconcilable, even as they became deeply entwined in modern America.

Forty years in the making, this long-awaited reinterpretation of Hegel’s The Phenomenology of Spirit is a landmark contribution to philosophy by one of the world’s best-known and most influential philosophers.

In this much-anticipated work, Robert Brandom presents a completely new retelling of the romantic rationalist adventure of ideas that is Hegel’s classic The Phenomenology of Spirit. Connecting analytic, continental, and historical traditions, Brandom shows how dominant modes of thought in contemporary philosophy are challenged by Hegel.

A Spirit of Trust is about the massive historical shift in the life of humankind that constitutes the advent of modernity. In his Critiques, Kant talks about the distinction between what things are in themselves and how they appear to us; Hegel sees Kant’s distinction as making explicit what separates the ancient and modern worlds. In the ancient world, normative statuses—judgments of what ought to be—were taken to state objective facts. In the modern world, these judgments are taken to be determined by attitudes—subjective stances. Hegel supports a view combining both of those approaches, which Brandom calls “objective idealism”: there is an objective reality, but we cannot make sense of it without first making sense of how we think about it.

According to Hegel’s approach, we become agents only when taken as such by other agents. This means that normative statuses such as commitment, responsibility, and authority are instituted by social practices of reciprocal recognition. Brandom argues that when our self-conscious recognitive attitudes take the radical form of magnanimity and trust that Hegel describes, we can overcome a troubled modernity and enter a new age of spirit.

Vodou has often served as a scapegoat for Haiti’s problems, from political upheavals to natural disasters. This tradition of scapegoating stretches back to the nation’s founding and forms part of a contest over the legitimacy of the religion, both beyond and within Haiti’s borders. The Spirits and the Law examines that vexed history, asking why, from 1835 to 1987, Haiti banned many popular ritual practices.

To find out, Kate Ramsey begins with the Haitian Revolution and its aftermath. Fearful of an independent black nation inspiring similar revolts, the United States, France, and the rest of Europe ostracized Haiti. Successive Haitian governments, seeking to counter the image of Haiti as primitive as well as contain popular organization and leadership, outlawed “spells” and, later, “superstitious practices.” While not often strictly enforced, these laws were at times the basis for attacks on Vodou by the Haitian state, the Catholic Church, and occupying U.S. forces. Beyond such offensives, Ramsey argues that in prohibiting practices considered essential for maintaining relations with the spirits, anti-Vodou laws reinforced the political marginalization, social stigmatization, and economic exploitation of the Haitian majority. At the same time, she examines the ways communities across Haiti evaded, subverted, redirected, and shaped enforcement of the laws. Analyzing the long genealogy of anti-Vodou rhetoric, Ramsey thoroughly dissects claims that the religion has impeded Haiti’s development.

This book represents the first continuous history of Sufism in Palestine. Covering the period between the rise of Islam and the spread of Ottoman rule and drawing on vast biographical material and complementary evidence, the book describes the social trajectory that Sufism followed. The narrative centers on the process by which ascetics, mystics, and holy figures living in medieval Palestine and collectively labeled “Sufis,” disseminated their traditions, formed communities, and helped shape an Islamic society and space. The work makes an original contribution to the study of the diffusion of Islam’s religious traditions and the formation of communities of believers in medieval Palestine, as well as the Islamization of Palestinian landscape and the spread of popular religiosity in this area.

The study of the area-specific is placed within the broader context of the history of Sufism, and the book is laced with observations about the historical-social dimensions of Islamic mysticism in general. Central to its subject matters are the diffusion of Sufi traditions, the extension of the social horizons of Sufism, and the emergence of institutions and public spaces around the Sufi friend of God. As such, the book is of interest to historians in the fields of Sufism, Islam, and the Near East.

Sarah E. Whitney explores the genre's challenge to postfeminist assumptions of women's equality and empowerment. The authors she examines--Patricia Cornwell, Jodi Picoult, Susanna Moore, Sapphire, and Alice Sebold--construct narratives around socially invisible and physically broken protagonists who directly experience consequences of women's ongoing disempowerment. Their works ask readers to inhabit women's suffering and to face the uncomfortable, all-too-denied fact that today's women must navigate lives fraught with risk. Whitney's analysis places the authors within a female gothic tradition that has long given voice to women's fears of their own powerlessness. But she also reveals the paradox that allows the genre to powerfully critique postfeminism's often sunshiney outlook while uneasily coexisting within the same universe.

Honorable Mention, Carr P. Collins Award for Best Book of Nonfiction, 2006

Grover Lewis was one of the defining voices of the New Journalism of the 1960s and 1970s. His wry, acutely observed, fluently written essays for Rolling Stone and the Village Voice set a standard for other writers of the time, including Hunter S. Thompson, Joe Eszterhas, Timothy Ferris, Chet Flippo, and Tim Cahill, who said of Lewis, "He was the best of us." Pioneering the "on location" reportage that has become a fixture of features about moviemaking and live music, Lewis cut through the celebrity hype and captured the real spirit of the counterculture, including its artificiality and surprising banality. Even today, his articles on Woody Guthrie, the Allman Brothers, the Rolling Stones concert at Altamont, directors Sam Peckinpah and John Huston, and the filming of The Last Picture Show and One Flew over the Cuckoo's Nest remain some of the finest writing ever done on popular culture.

To introduce Grover Lewis to a new generation of readers and collect his best work under one cover, this anthology contains articles he wrote for Rolling Stone, Village Voice, Playboy, Texas Monthly, and New West, as well as excerpts from his unfinished novel The Code of the West and his incomplete memoir Goodbye If You Call That Gone and poems from the volume I'll Be There in the Morning If I Live. Jan Reid and W. K. Stratton have selected and arranged the material around themes that preoccupied Lewis throughout his life—movies, music, and loss. The editors' biographical introduction, the foreword by Dave Hickey, and a remembrance by Robert Draper discuss how Lewis's early struggles to escape his working-class, anti-intellectual Texas roots for the world of ideas in books and movies made him a natural proponent of the counterculture that he chronicled so brilliantly. They also pay tribute to Lewis's groundbreaking talent as a stylist, whose unique voice deserves to be more widely known by today's readers.

As a study of the greatest middle class party of Imperial Germany, The Splintered Party is inevitably, in its broadest aspect, an inquiry into the weaknesses of liberalism in the Empire of Bismarck and Wilhelm II. How did the National Liberals, the dominant force in the Reichstag of the 1870s, become by 1914 a spent and divided power? Dan White explores this question from a new perspective, emphasizing regional circumstances as primary agents of the party’s decline. The resulting portrait underscores the paradox of the National Liberals: a party with strength in all areas of the Empire, a rarity before 1914, yet a party whose impact was undermined by divisions among its regional branches.

In The Splintered Party the former Grand Duchy of Hessen serves as a testing ground where the regional foundations of National Liberalism can be exposed. As Professor White points out, the party’s reversals on the Imperial plane after 1878—rejection by Bismarck, electoral defeats, internal splits—not only ended its early primacy in German affairs but also shifted political initiative from Berlin and the Reichstag delegation to the National Liberal branches in the states and provinces, which had maintained unity, power, and alliances with local government in spite of the upheaval above them. The consequences of this change become visible through close examination of the political and social structure in Hessen. On the regional level a liberalism based on the claim to majority representation by the notables (Honoratioren) of bourgeois society, a creed no longer plausible in national politics, remained defensible. Through the Heidelberg Declaration of 1884 the National Liberals of the German Southwest attempted to buttress this approach with an economic and social platform and, simultaneously, to make it the impulse of the national party’s revival. But they succeeded only in deferring National Liberalism’s adjustment to democratic politics and in subordinating their movement to the clash of regional and constituency interests. The result was a chronically splintered party.

Against the backdrop of this main theme, White delineates several additional features of the changing political and social scene in Imperial Germany—the local power of the notables, Bismarck’s skills as a political manager, the character of agrarian discontent and rural anti-Semitism, the steady advance of socialism. The uniquely German element in National Liberalism’s failure is assessed in a concluding comparison with the development of liberal politics in Britain and Italy.

A wide-ranging reconsideration of a literary landmark, Spoon River America tells the story of how a Midwesterner's poetry helped change a nation's conception of itself.

What lies beneath the surface of Masters' timeless classic

One of the most striking and original achievements in American poetry is now available in a remarkable edition that comprehends the poet and his book in an entirely new way.

This edition of Spoon River Anthology probes the social background of the small-town world that Edgar Lee Masters loved and hated--and finally transmuted into powerful literary art. Extensive annotations identify the people whose lives inspired the 243 poetic accounts of frustration, violence, struggle, and triumph that shocked American readers.

The most extraordinary feature of this edition is the extensive introduction that provides the key to this misunderstood American classic. The book's relationship to Whitman is clearly established, and the important influences of Browning, Goethe, Spinoza, and others are revealed for the first time. John Hallwas' approach combines cultural, biographical, philosophical, psychoanalytic, mythic, and symbolic insights--and concludes with a stunning reassessment of "Our New Poet."

The annotated Spoon River Anthology supersedes seventy-five years of largely misdirected critical commentary. It will send a new generation of readers back to this surprisingly complex book that probes so deeply into the American consciousness.

What is the purpose of sport, and how are ethical conceptions of sport shaped by the answers to this question? In Sport and Moral Conflict, William Morgan investigates, examining sport as a moral crucible that puts athletes in competitive, emotionally charged situations where fairness and equality are contested alongside accomplishment.

Morgan looks at the modern Olympics—from 1906 Athens to 1924 Paris, when the Games reached international prestige — in order to highlight the debate about athletic excellence and the amateur-professional divide. Whereas the Americans emphasized winning, the Europeans valued a love of the game. Morgan argues that the existing moral theories of sport—formalism and broad internalism (aka interpretivism), which rely on rules and general principles—fall short when confronted with such a dispute as the transition from amateur to professional sport. As such, he develops a theory of conventionalism, in which the norms at work in athletic communities determine how players should ethically acquit themselves. Presenting his case for an ethical theory of sport, Morgan provides insights regarding the moral controversies and crises that persist today.

Across the modern political spectrum, left-wing and right-wing political theorists have invested sport with ideological significance. That significance, however, varies distinctively and characteristically with the ideology—a phenomenon John Hoberman terms "ideological differentiation." Taking this phenomenon as its point of departure, this provocative work interprets the major sport ideologies of the twentieth century as distinct expressions of political doctrine.

Hoberman argues that a political ideology's interpretation of sport is shaped in part by the value it assigns to work and play as modes of experience; the political anthropologies of right and left can be distinguished by examining their resistance to—or affinity for—sportive imagery of their leaders and of the state itself; there exists a fascist temperament that shows an affinity to athleticism and the sphere of the body that is not shared by the left.

Tracing modern sport ideology back to its premodern antecedents, Hoberman examines the interpretations of sport that have been promulgated by European political intellectuals, such as cultural conservatives and contemporary neo-Marxists, and by the official ideologists of Nazi Germany, the Soviet Union, the German Democratic Republic, and China before and after Mao.

As a form of mass theater, sport can advertise any ideology. But the deeper relationship between sport and political ideology has never before been explored wth such vigor. Presenting the first general theory of sport and political ideology to appear in any language, Hoberman's groundbreaking work is a unique and invaluable contribution to the intellectual and political history of sport in the twentieth century.

Chapters consider how the philosophical and theoretical understanding of the meaning of history influence a willingness to engage with digital history, and conceptualize the relationship between history making and the digital era. As the writers show, digital media's mostly untapped potential for studying the recent past via blogs, chat rooms, gambling sites, and the like forge a symbiosis between sports and the internet, and offer historians new vistas to explore and utilize.

Sport History in the Digital Era also shows how the best digital history goes beyond a static cache of curated documents. Instead, it becomes a truly public history that serves as a dynamic site of enquiry and discussion. In such places, scholars enter into a give-and-take with individuals while inviting the audience to grapple with, rather than passively absorb, the evidence being offered.

Timely and provocative, Sport History in the Digital Era affirms how the information revolution has transformed sport and sport history--and shows the road ahead.

Contributors include Douglas Booth, Mike Cronin, Martin Johnes, Matthew Klugman, Geoffery Z. Kohe, Tara Magdalinski, Fiona McLachlan, Bob Nicholson, Rebecca Olive, Gary Osmond, Murray G. Phillips, Stephen Robertson, Synthia Sydnor, Holly Thorpe, and Wayne Wilson.