Tikkun (https://www.tikkun.org/category/justice-for-all/page/11/)
If the postmodernists celebrated a departure from objective truths, Lyacos offers a vision of subjective return. Though his view is more pragmatic than ideal, Lyacos argues for a new interpretation of God, the Bible, and their roles in contemporary society.
The desire for mutual recognition is not an abstract universal, but a concrete universal manifested in all human situations as an expression of the very meaning of what it means to be a social human being.
The imposition of the “desire for mutual recognition” as the universal that ties us all together in common humanity onto the description of every social phenomena is ahistorical and undialectical—it fails to account for the concrete particulars of time and space that give exercises of social power a particular spin and story.
A closer look at the Book of Genesis reveals how deeply the gender binary is ingrained in our culture. What would it mean to smash this binary?
We need a new legal paradigm that affirms the spiritual dimension of our common existence. Join our efforts to place empathy at the center of the law.
Net neutrality is not just for techies. The digital roots of the Black Lives Matter movement show why we must fight to keep the internet open to all.
Burning Down the House: The End of Juvenile Prison
by Nell Bernstein
The New Press, 2014
Locked Down, Locked Out: Why Prison Doesn’t Work and How We Can Do Better
by Maya Schenwar
Berrett-Koehler, 2014
If you have the capacity to read one book on prisons this month, which should you choose? For many people I would say without hesitation: Michelle Alexander’s The New Jim Crow: Mass Incarceration in the Age of Colorblindness (The New Press, 2012). It is a stunning book. Or it was for me. Call me naïve, but it had never occurred to me that the cancerous growth of the prison system since the 1970s might have been a response to the success of the Civil Rights movement in the ’60s.
One way to view the inexorable march of biological evolution is as the development of the neurological capacity necessary to recognize this universal inner presence more and more fully. And not just in humans.
Racism is the demeaning of an entire group of people and refusal to see them as fully human in the way we see ourselves and those we deem to be “like” us. When we fail to see the humanity of the “other,” we ascribe to them ugly characteristics that somehow justify treating them with less honor and less generosity than we would others who are part of the groups we do see as fundamentally like us. From this place of separation we justify denying the “other” equal rights, benefits, and caring that all human beings deserve. Racism in the United States has a long history. It was foundational to U.S. expansion throughout the North American continent, allowing white people to justify to themselves genocidal policies toward Native Americans, to allow slavery, and to incorporate into our Constitution a provision that would count African slaves as three-fifths of a human being so that Southern States would have higher representation in the Congress, though racists both North and South didn’t think of them as human beings at all.
With stations like KNSJ realizing the potential of grassroots radio and hundreds more stations set to go on the air very soon, many advocates see the 21st century as a new era for participatory media.
It would be easier if there were not so many choices on the menu of American Jewish identity. Pogrebin serves up a rich meal and no easy answers.
Bodhisattvas commit daily to an impossible task: the liberation of all living beings. What can climate activists learn from their active nonattachment?
The environmental movement is too fragmented. It’s time to integrate our struggles and recognize the spiritual dimension of our political work.
Environmental harm intensifies structural violence, so acting for justice in an age of climate change means fighting all forms of oppression.