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"Policing Empires examines the militarization of the "civil police" in Britain and the United States. It tracks when, why and how British and US police departments have adopted military tactics, tools and technologies for domestic use. It reveals that police militarization has occurred since the very founding of modern policing in the nineteenth century and that militarization has long been an effect of the imperial boomerang. When militarizing their forces, police officials have drawn upon the tactics, tools and technologies associated with imperialism and colonial conquests. Using the tools of comparative and postcolonial historical sociology, the book further shows that there have been distinct waves of militarization in Britain and the United States since the nineteenth century and that each of these waves have been triggered by the racialization of crime and disorder. Police have typically brought the imperial boomerang home to militarize police in response to perceived racialized threats from minority and immigrant populations. Police militarization results from the imperial state domesticating the methods and tools of its armies abroad to herd, contain and thrash imagined barbarians who have dared flood through the gates of ostensible civilization"--

Woher kommt die ungeheuere Brutalität, mit der die russischen Soldaten in der Ukraine morden, plündern und vergewaltigen? Warum wehren sich so wenige Russen gegen den Krieg? Julian Hans, der langjährige Moskau-Korrespondent der Süddeutschen Zeitung, macht anhand von fünf spektakulären Verbrechen sichtbar, wie sich Gewalt und Erniedrigung in das Leben der Menschen gefressen haben. Wer verstehen will, wie die russische Gesellschaft tickt, findet hier seismographisch-genaue Antworten. Auch wenn Putin irgendwann nicht mehr im Kreml sitzt – die russische Gesellschaft tritt nicht ab. Menschen, die ihr Leben lang erniedrigt wurden und daher schnell bereit sind, andere zu erniedrigen. Menschen, die nie erfahren haben, dass ihr eigenes Leben geschützt und geachtet wird, und die deshalb schwer Achtung und Mitgefühl für andere entwickeln können. Menschen, die gelernt haben, dass es keine Wahrheit gibt, die nicht morgen in ihr Gegenteil verkehrt werden kann. Diese Buch nähert sich dem Zusammenspiel von Angst, Gewalt und Lüge in Russland am Beispiel von fünf Kriminalfällen – eine brutale Bande terrorisiert eine Kleinstadt, jugendliche Polizistenmörder werden zu Volkshelden, drei Schwestern töten ihren tyrannischen Vater, ein Enkel klagt die Henker seines Urgroßvaters an, ein Folteropfer überwindet den Hass. Dabei zeigt sich auch, welche Kräfte helfen könnten, die über Generationen geprägten Muster der Gewalt zu überwinden.

"How to Think Like A Philosopher is a revelatory exploration of the methods, tenets and attitudes of thought that guide philosophy, and how they can be applied to our own lives. Drawing on decades of enquiry and a huge range of interviews, Julian Baggini identifies twelve key principles that promote incisive thinking. Pay attention; question everything; seek clarity, not certainty: these are just a few of philosophy's guiding maxims which can be applied to everything from understanding the impact of climate change to correctly appraising our own temperaments. oth a fresh introduction to philosophy covering canonical and contemporary philosophers, and an essential, practical guide to good thinking, How to Think Like a Philosopher shows us the way to a more humane, balanced and rational approach to thinking, to politics, and to life"--

1. The religious efficacy of public spheres (introduction) -- 2. Mediumship and Evidence in Australian Spiritualism: Conjunctions of Private and Public -- 3. Public faith in action or private sect: The Salvation Army in the present -- 4. Patriarchal Territoriality: Women and the Sacred City of Banaras -- 5. Public Islam and preacher-disruptors in Indonesia: A case study -- 6. Habermas and traditionalist Muslim reflexivity in Indonesia -- 7. Minority Islam in Indonesia's public square: the Shia emergence and its effects -- 8. Social Media Representations of the Muslim Middle-Class: Conspicuous Pilgrimages and the Politics of Public/Private in Indonesia -- 9. Epilogue.

Liberty-restricting measures are basic measures in combatting any pandemic. But whose liberty should be restricted? One standard response in public health ethics is to appeal to the "least restrictive alternative" necessary to achieve a public health goal. The problem is that in practice, greater restriction of liberty can lead to greater control of the pandemic and save more lives, though with increasing burdens to others. Liberty restriction is thus a question of the distribution of benefitsbenefits benefits and burdens in a population, a question of distributive justice. In this chapter, I argue that in some pandemics, such as COVID-19, it may be a more proportionate restriction of liberty to restrict the liberty of certain groups, rather than the population as a whole. Two arguments were given in the COVID-19 pandemic for liberty restriction: (1) protection of the vulnerable; (2) protection of the health service. These These are, however, more fundamentally issues about distributive justice. I explore how several approaches to distributive justice can support the differential differential differentialdifferentialdifferential restriction of liberty. In addition, I argue that the commonly accepted justificationjustificationjustificationjustificationjustification justification justification justification for liberty restrictions (that liberty restrictions may be justifiedjustifiedjustifiedjustifiedjustified justified to prevent direct harm to others) - can be overly simplistic, as illustrated by the COVID-19 pandemic. I argue that where risk groups (such as the elderly in the COVID-19 pandemic) are more likely to utilise limited health resources, they pose an indirect threat to others during the pandemic that warrants coercion. I argue there should be a side-constraint on justice of non-maleficence.non-maleficence.non-maleficence. non-maleficence. non-maleficence. non-maleficence. This This requires that there is a limit to harm which can be imposed on individuals for others, best captured by a collective duty of easy rescue. For groups such as the young, vaccination or lockdown may not constitute an "easy rescue" of those at greatest risk. I address the issue of whether selective restriction of liberty constitutes unjust discrimination and I propose an algorithm for making decisions about selective restriction of liberty.

"Do you want to help save human civilisation? If so, this book is for you. How to Fix a Broken Planet describes the ten catastrophic risks that menace human civilisation and our planet, and what we can all do to overcome or mitigate them. It explains what must be done globally to avert each megathreat, and what each of us can do in our own lives to help preserve a habitable world. It offers the first truly integrated world plan-of-action for a more sustainable human society - and fresh hope. A must-read for anyone seeking sound practical advice on what citizens, governments, companies, and community groups can do to safeguard our future"--

Brave New Workplace argues that organizations should focus on creating environments in which employees can flourish, rather than relying on the resiliency of workers to withstand difficult working conditions. Author Julian Barling outlines 10 elements for a healthy and productive workplace--leadership, autonomy, meaning, belonging, growth, fairness, clarity, recognition, safety, and physical environment--and illustrates how these elements can be readily implemented and how they can increase levels of work performance and employee well-being.