Russell Jacoby

Argues that there are no longer intellectuals working outside of the academic world, criticizes the New Left, and explains the decline of bohemia.

American Culture in the Age of Academe

The Last Intellectuals

نهاية اليوتوبيا

We are facing the end of politics altogether, Russell Jacoby argues in The End of Utopia. Political contestation is premised on people's capacity for offering competing visions of the future, but in a world that has run out of political ideas and no longer harbors any utopian visions, real political opposition is no longer possible. In particular, Jacoby traces the demise of liberal and leftist politics. Leftist intellectuals and critics no longer envision a different society, only a modified one. The left once dismissed the market as exploitative, but now honors it as rational and humane. The left used to disdain mass culture, but now celebrates it as rebellious. The left once rejected pluralism as superficial, but now resurrects pluralist ideas in the guise of multiculturalism.Ranging across a wide terrain of cultural and political phenomena—the end of the Cold War, the rise of multiculturalism, the acceptance of mass culture, the eclipse of independent intellectuals—Jacoby documents and laments a widespread retreat from the utopian spirit that has always been the engine for social and political change.

Politics and Culture in an Age of Apathy

The End Of Utopia

Noted social critic and historian Russell Jacoby challenges conventional wisdom by resuscitating and defending an iconoclastic utopian spirit.

Utopian Thought for an Anti-Utopian Age

Picture Imperfect

Observing that for both revolutionaries and capitalists, nothing succeeds like success, Russell Jacoby asks us to reexamine a loser of Marxism: the unorthodox Marxism of Western Europe. The author begins with a polemical attack on 'conformist' or orthodox Marxism, in which he includes structuralist schools. He argues that a cult of success and science drained this Marxism of its critical impulse and that the successes of the Russian and Chinese revolutions encouraged a mechanical and fruitless mimicry. He then turns to a Western alternative that neither succumbed to the spell of success nor obliterated the individual in the name of science. In the nineteenth century, this Western Marxism already diverged from Russian Marxism in its interpretation of Hegel and its evaluation of Engels' orthodox Marxism. The author follows the evolution of this minority tradition and its opposition to authoritarian forms of political theory and practice.

Contours of Western Marxism

Dialectic of Defeat

Richard J. Herrnstein

Naomi Glauberman

Gathers reviews and essays about the controversial book, "The Bell Curve," from a variety of viewpoints

History, Documents, Opinions

The Bell Curve Debate

最後的知識分子

Good,No Highlights,No Markup,all pages are intact, Slight Shelfwear,may have the corners slightly dented, may have slight color changes/slightly damaged spine.

A Critique of Conformist Psychology from Adler to Laing

Social Amnesia

THROUGHOUT HISTORY AND ACROSS CULTURES, the most common form of violence is that between family members and neighbors or kindred communities—in civil wars writ large and small. From assault to genocide, from assassination to massacre, violence usually emerges from inside the fold. You have more to fear from a spouse, an ex-spouse, or a coworker than you do from someone you don’t know. In this brilliant polemic, Russell Jacoby argues that violence erupts most often, and most savagely, between those of us most closely related. An Indian nationalist assassinated Mohandas Gandhi, “the father” of India. An Egyptian Muslim assassinated Anwar Sadat, the president of Egypt and a recipient of the Nobel Peace Prize. An Israeli Jew assassinated Yitzhak Rabin, the Israeli prime minister and similarly a recipient of the Nobel Peace Prize. Genocide most often involves kindred groups. The German Christians of the 1930s were so closely intertwined with German Jews that a yellow star was required to tell the groups apart. Serbs and Muslims in Bosnia, like the Hutu and Tutsi in Rwanda, are often indistinguishable even to one another. This idea contradicts both common sense and the collective wisdom of teachers and preachers, who declaim that we fear—and sometimes should fear—the “other,” the dangerous stranger. Citizens and scholars alike believe that enemies lurk in the street and beyond, where we confront a “clash of civilizations” with foreigners who challenge our way of life. Jacoby offers a more unsettling truth: it is not so much the unknown that threatens us, but the known. We attack our brothers—our kin, our acquaintances, our neighbors—with far greater regularity and venom than we attack outsiders. Weaving together the biblical story of Cain and Abel, Freud’s “narcissism of minor differences,” insights on anti-Semitism and misogyny, as well as fresh analysesof “civil” bloodbaths from the St. Bartholomew’s Day Massacre in the sixteenth century to genocide and terrorism in our own time, Jacoby turns history inside out to offer a provocative new understanding of violentconfrontation over the centuries. “In thinking about the bad, we reach for the good,” he says in his Introduction. This passionate, counterintuitive account affords us an unprecedented insight into the roots of violence.

On the Roots of Violence from Cain and Abel to the Present

Bloodlust

A brilliant examination of a timely concept from one of the nation's great public intellectuals. Diversity. You've heard the term everywhere--in the news, in the universities, at the television awards shows. Maybe even in the corporate world, where diversity initiatives have become de rigueur. But what does the term actually mean? Where does it come from? What are its intellectual precedents? Moreover, how do we square our love affair with diversity with the fact that the world seems to be becoming more and more, well, homogeneous? With a lucid, straightforward prose that rises above the noise, one of America's greatest intellectual gadflies, Russell Jacoby, takes these questions squarely on. Discussing diversity (or lack thereof) in language, fashion, childhood experience, political structure, and the history of ideas, Jacoby offers in plain language a surprising and penetrating analysis of our cultural moment. In an age where our public thinkers seem to be jumping over one another to have the latest correct opinion, Jacoby offers a most dangerous, and liberating, injunction: to stop and think.

The Eclipse of the Individual in a Global Era

On Diversity

Looks at a group of psychoanalysts who were driven out of Central Europe by the fascists and how they attempted to keep alive psychoanalysis's radical tradition

Otto Fenichel and the Freudians

The Repression of Psychoanalysis

José Antonio Aguilar Rivera

Written by one of the most promising young scholars on the Mexican intellectual scene, The Shadow of Ulysses attempts to reconnect the American and Mexican intellectual experiences by exploring historical as well as contemporary issues in both countries. The book's first chapters discuss the relationship between American and Mexican intellectuals in the aftermath of the Mexican Revolution and offer a sociological comparison of the 1960s intellectual generations in the United States and Mexico. Later chapters provide a critical assessment of two prominent Mexican public intellectuals well known to the American reader: Carlos Fuentes and Jorge Castaneda. The Shadow of Ulysses, the Mexican edition of which was awarded the Alfonso Reyes National Prize, offers a rare glimpse into the development of contemporary Mexican thought and reveals the under-recognized intellectual ties that existed between our two countries in the first half of the twentieth century.

Russell Jacoby

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