Debating The Good Society

Debating the Good Society probes two questions lying at the heart of the ongoing culture war incontemporary America: Where does goodness come from, and how is goodsocial order to be achieved? Through the ingenious means of a fictional Internet conversation among two dozen or so Americans from various walks of life and every shade of the ideological spectrum, Debating the Good Society probes two questions lying at the heart of the ongoing culture war in contemporary America: Where does goodness come from, and how is good social order to be achieved? Traditionalists and conservatives, who tend to view human nature as inherently sinful, argue that good order must be imposed from above, by parental authority and ruling powers, by the forces of law and tradition, and, ultimately, by God. Counterculturalists and liberals, who tend to believe in the inherent goodness of human nature, claim that well-supported children will develop into well-ordered adults and that adults empowered to make their own choices will form a healthy, well-ordered society. These opposing visions underlie a host of current controversies, including philosophies of child-rearing and education, social and political policy, sexual morality, and the evolution-creation debate. By exposing the limitations of both points of view, Andrew Bard Schmookler shows how the culture war presents a challenge to all Americans. This challenge is to integrate the half-truths advanced by both sides into a higher wisdom, one that promises to take the American experiment—to see whether humans can enjoy both the blessings of liberty and the fruits of good order—to the next level of its evolution, toward which it has been straining for the better part of a century.

Debating the Good Society probes two questions lying at the heart of the ongoingculture war incontemporary America: Where does goodness come from, and how is goodsocial order to beachieved?

Nobel Prize-winning economist explains why we need to reclaim finance for the common good The reputation of the financial industry could hardly be worse than it is today in the painful aftermath of the 2008 financial crisis. New York Times best-selling economist Robert Shiller is no apologist for the sins of finance—he is probably the only person to have predicted both the stock market bubble of 2000 and the real estate bubble that led up to the subprime mortgage meltdown. But in this important and timely book, Shiller argues that, rather than condemning finance, we need to reclaim it for the common good. He makes a powerful case for recognizing that finance, far from being a parasite on society, is one of the most powerful tools we have for solving our common problems and increasing the general well-being. We need more financial innovation—not less—and finance should play a larger role in helping society achieve its goals. Challenging the public and its leaders to rethink finance and its role in society, Shiller argues that finance should be defined not merely as the manipulation of money or the management of risk but as the stewardship of society's assets. He explains how people in financial careers—from CEO, investment manager, and banker to insurer, lawyer, and regulator—can and do manage, protect, and increase these assets. He describes how finance has historically contributed to the good of society through inventions such as insurance, mortgages, savings accounts, and pensions, and argues that we need to envision new ways to rechannel financial creativity to benefit society as a whole. Ultimately, Shiller shows how society can once again harness the power of finance for the greater good.

The Good Society is a critical text in the history of liberalism. Initially a series of articles published in a variety of Lippmann's favorite magazines, as the whole evolved, it became a frontal assault against totalitarian tendencies within American society. Lippmann took to task those who sought to improve the lot of mankind by undoing the work of their predecessors and by undermining movements in which men struggle to be free. This book is a strong indictment of programs of reform that are at odds with the liberal tradition, and it is critical of those who ask people to choose between security and liberty.The Good Society falls naturally into two segments. In the first, Lippmann shows the errors and common fallacies of faith in government as the solution to all problems. He says, "from left to right, from communist to conservative. They all believe the same fundamental doctrine. All the philosophies go into battle singing the same tune with slightly different words." In the second part of the book, Lippmann offers reasons why liberalism lost sight of its purpose and suggests the first principles on which it can flourish again.Lippmann argues that liberalism's revival is inevitable because no other system of government can work, given the kind of economic world mankind seeks. He did not write The Good Society to please adherents of any political ideology. Lippmann challenges all philosophies of government, and yet manages to present a positive program. Bewildered liberals and conservatives alike will find this work a successful effort to synthesize a theory of liberalism with the practice of a strong democracy. Gary Dean Best has provided the twenty-first century reader a clear-eyed context for interpreting Lippmann's defense of classical liberalism.The Good Society is the eleventh in a series of books written by Walter Lippmann reissued by Transaction with new introductions and in a paperback format. As

THE GOOD SOCIETY examines how many of our institutions- from the family to the government itself- fell from grace, and offers concrete proposals for revitalizing them.

Because of the deep unease over the direction modern society is following Christian Comeliau has written this critique of the global market economy. The author explores its alienating effects and social consequences.

“Challenge[s] all of us to think deeply about what kind of society we and our children and our children’s children will want to live in.” (Margaret L. Huang, former Executive Director, Amnesty International USA) A rights revolution is under way. Today the range of nonhuman entities thought to deserve rights is exploding. Changes in norms and circumstances require the expansion of rights: What new rights, for example, are needed if we understand gender to be nonbinary? Does living in a corrupt state violate our rights? When biotechnology is used to change genetic code, whose rights might be violated? What rights, if any, protect our privacy from the intrusions of sophisticated surveillance techniques? Drawing on their vast experience as human rights advocates, William Schulz and Sushma Raman challenge us to think hard about how rights evolve with changing circumstances, and what rights will look like ten, twenty, or fifty years from now. The Coming Good Society details the many frontiers of rights today and the debates surrounding them. Schulz and Raman equip us with the tools to engage the present and future of rights so that we understand their importance and know where we stand. “Thoughtful and provocative.” —Human Rights Quarterly “[A] trail-blazing map through the new frontiers of rights . . . downright riveting.” —Gloucester Times “An accessible primer for anyone who wishes to understand the current limitations in our notions of rights and the future challenges for which we must prepare.” —Kerry Kennedy, President, Robert F. Kennedy Human Rights “Schulz and Raman outline brilliantly where [human rights] growth may take rights in the generations to come.” ―Zeid Ra’ad al-Hussein, former United Nations High Commissioner for Human Rights

A proposal for negotiating the tension between an anti-authoritarian impulse and a guiding idea of context-transcending validity in critical social theory. Contemporary critical social theories face the question of how to justify the ideas of the good society that guide their critical analyses. Traditionally, these more or less determinate ideas of the good society were held to be independent of their specific sociocultural context and historical epoch. Today, such a concept of context-transcending validity is not easy to defend; the "linguistic turn" of Western philosophy signals the widespread acceptance of the view that ideas of knowledge and validity are always mediated linguistically and that language is conditioned by history and context. In Re-Presenting the Good Society, Maeve Cooke addresses the justificatory dilemma facing critical social theories: how to maintain an idea of context-transcending validity without violating anti-authoritarian impulses. In doing so she not only clarifies the issues and positions taken by other theorists—including Richard Rorty, Jürgen Habermas, Axel Honneth, and Judith Butler—but also offers her own original and thought-provoking analysis of context-transcending validity. Because the tension between an anti-authoritarian impulse and a guiding idea of context-transcending validity is today an integral part of critical social theory, Cooke argues that it should be negotiated rather than eliminated. Her proposal for a concept of context-transcending validity has as its central claim that we should conceive of the good society as re-presented in particular constitutively inadequate representations of it. These re-presentations are, Cooke argues provocatively, regulative ideas that have an imaginary, fictive character.