2008-06-16

1. COMMUNITARIANISM AND THE MODERN COMMUNITARIAN MOVEMENT
2. OTHER PROMINENT CONTEMPORARY COMMUNITARIAN FIGURES
3. ABOUT COMMUNITARIANISM: SOME READINGS
4. ABOUT COMMUNITARIANISM: SOME DISCUSSIONS AVAILABLE ONLINE
5. THE ANTI COMMUNITARIAN LEAGUE (NIKI RAAPANA)
6. COMMUNITARIANISM AND POLITICS
7. COMMUNITARIANISM AND THE LAW
8. GLOBALISM AND INTERNATIONALISM
9. COMMUNITARIANISM AND ACADEMIA

COMMUNITARIANISM AND THE MODERN COMMUNITARIAN MOVEMENT

General

http://en.wikipedia.org/wiki/Communitarianism
Wikipedia: Communitarianism

<<Communitarianism, as a group of related but distinct philosophies, began in the late 20th century, opposing in its opinion exalted forms of individualism while advocating phenomena such as civil society.[citation needed] Not necessarily hostile to social liberalism or even social democracy, communitarianism emphasizes the interest of communities and societies over those of the individual.

Though the term communitarianism is of 20th-century origin, it is derived from the 1840s term communitarian, which was coined by Goodwyn Barmby to refer to one who was a member or advocate of a communalist society. The modern use of the term is a redefinition of the original sense.>>

<<Communitarianism and libertarianism emphasize different values and concerns. Libertarianism is an individualist philosophy, with a strong focus on the rights of citizens in a republic. Communitarians believe that there is too much focus on these concerns, arguing that "the exclusive pursuit of private interest erodes the network of social environments on which we all depend, and is destructive to our shared experiment in democratic self-government" [1]. They believe that rights must be accompanied by social responsibility and a maintenance of the institutions of civil society if these rights are to be preserved, but libertarians believe that government actions to promote these ends actually result in a loss of individual liberty. In addition, libertarians reject communitarian attempts to promote character education and faith-based initiatives, arguing that government has no business engaging in what they see as social engineering.>>

<<The modern communitarian movement was first articulated by the Responsive Communitarian Platform, written in the United States by a group of ethicists, activists, and social scientists including Amitai Etzioni, Mary Ann Glendon, and William Galston.>>

<<Reflecting the dominance of liberal and conservative politics in the United States, no major party and few elected officials advocate communitarianism. Thus there is no consensus on individual policies, but some that most communitarians endorse have been enacted.>>

<<There has been very little systematic criticism of ideological communitarianism, if only because its exact premises and policy consequences are difficult to pin down. Those wary of it tend to be individualist thinkers who argue that communities are already naturally most benefitted when everyone is free to act in their individual self-interest and that self-described communitarians are actually stealth collectivists; or, more plausibly, that the main effect of well-intentioned communitarian rhetoric is to provide cover for collectivists with a much farther-reaching and harsher agenda than the communitarians intend.>>

http://plato.stanford.edu/entries/communitarianism/
Daniel Bell: Communitarianism
(Stanford Encyclopedia of Philosophy)

Modern-day communitarianism began in the upper reaches of Anglo-American academia in the form of a critical reaction to John Rawls' landmark 1971 book A Theory of Justice (Rawls 1971). Drawing primarily upon the insights of Aristotle and Hegel, political philosophers such as Alasdair MacIntyre, Michael Sandel, Charles Taylor and Michael Walzer disputed Rawls' assumption that the principal task of government is to secure and distribute fairly the liberties and economic resources individuals need to lead freely chosen lives. These critics of liberal theory never did identify themselves with the communitarian movement (the communitarian label was pinned on them by others, usually critics),[1] much less offer a grand communitarian theory as a systematic alternative to liberalism. Nonetheless, certain core arguments meant to contrast with liberalism's devaluation of community recur in the works of the four theorists named above (Avineri & de-Shalit 1992, Bell 1993, Berten et al. 1997, Mulhall & Swift 1996, and Rasmussen 1990), and for purposes of clarity one can distinguish between claims of three sorts: methodological claims about the importance of tradition and social context for moral and political reasoning, ontological or metaphysical claims about the social nature of the self, and normative claims about the value of community.

The Communitarian Network / The Responsive Communitarian Platform

http://www.gwu.edu/~ccps/platformtext.html
Responsive Communitarian Platform Text

Preamble
American men, women, and children are members of many communities--families; neighborhoods; innumerable social, religious, ethnic, work place, and professional associations; and the body politic itself. Neither human existence nor individual liberty can be sustained for long outside the interdependent and overlapping communities to which all of us belong. Nor can any community long survive unless its members dedicate some of their attention, energy, and resources to shared projects. The exclusive pursuit of private interest erodes the network of social environments on which we all depend, and is destructive to our shared experiment in democratic self-government. For these reasons, we hold that the rights of individuals cannot long be preserved without a communitarian perspective.

http://www.gwu.edu/~ccps/platformtext.html
Responsive Communitarian Platform

http://www.gwu.edu/~ccps/founders.html
http://www.gwu.edu/~ccps/new_endorsers.html
(from the List of Founding Endorsers and List of New Endorsers):

Benjamin R. Barber (Rutgers University; signing with exception to moral education section) Robert N. Bellah (University of California, Berkeley) David Blankenhorn (President, Institute for American Values) Henry Cisneros (Former Mayor, San Antonio, Texas) Harvey Cox (Harvard Divinity School; Chester E. Finn, Jr. (Vanderbilt University) Betty Friedan (New York City) Francis Fukuyama (The Rand Corporation) William A. Galston (University of Maryland) Neil Gilbert (University of California, Berkeley) Mary Ann Glendon (Harvard Law School) Nicholas deB. Katzenbach (Attorney, Riker, Danzig, Scherer, Hyland & Perretti, and former Attorney General of the United States) Catherine Milton (Executive Director, The Commission on National and Community Service) Newton N. Minow (Former F.C.C. Chairman; Attorney, Chicago, Illinois) Orlando Patterson (Harvard University) David Riesman (Harvard University; signing with exception to cleaning up the polity section) Philip Selznick (University of California, Berkeley) Albert Shanker (President, American Federation of Teachers) Lester C. Thurow (Dean, Sloan School of Management, Massachusetts Institute of Technology)

David Karp (Skidmore College) Douglas W. Kmiec (Malibu, CA) Bob Nelson (Communist Platform of America, Seattle, WA)

Amitai Etzioni

http://en.wikipedia.org/wiki/Amitai_Etzioni
Wikipedia: Amitai Etzioni

http://amitaietzioni.org/
Amitai Etzioni personal web site

http://www.amazon.com/New-Golden-Rule-Community-Democratic/dp/0465049990/ref=pd_sim_b_img_4
Etzioni, Amitai: The New Golden Rule--Community And Morality In A Democratic Society

http://www.amazon.com/New-Communitarian-Thinking-Institutions-Constitutionalism/dp/0813915694/ref=sr_1_40?ie=UTF8&s=books&qid=1212174531&sr=1-40
Etzioni, Amitai: New Communitarian Thinking--Persons, Virtues, Institutions, and Communities (Constitutionalism and Democracy)

http://www.amazon.com/Spirit-Community-Amitai-Etzioni/dp/0671885243
Etzioni, Amitai: Spirit Of Community--The Reinvention of American Society

OTHER PROMINENT CONTEMPORARY COMMUNITARIAN FIGURES

http://www.amazon.com/Communitarianism-Individualism-Readings-Politics-Government/dp/0198780281/ref=pd_sim_b_title_7
Avineri, Shlomo and Avner de-Shalit: Communitarianism and Individualism (Oxford Readings in Politics and Government)

http://en.wikipedia.org/wiki/Benjamin_Barber
Wikipedia: Benjamin Barber

http://en.wikipedia.org/wiki/Strong_Democracy
Wikipedia: Strong Democracy

Strong Democracy: Participatory Politics for a New Age by Benjamin R. Barber was published by the University of California Press in 1984 and republished in a twentieth anniversary edition in 2004. A classic of democratic theory, the book argues that representative or "thin" democracy is rooted in an individualistic "rights" perspective that diminishes the role of citizens in democratic governance. The work offers a theoretical critique of representative or liberal democracy and a foundation for participatory politics. The final chapter elucidates practical ways to apply the theory of strong democracy in large industrial societies.

http://www.amazon.com/Consumed-Markets-Children-Infantilize-Citizens/dp/0393049612
Barber, Benjamin: Consumed--How Markets Corrupt Children, Infantilize Adults, and Swallow Citizens Whole

http://en.wikipedia.org/wiki/Daniel_Bell
Wikipedia: Daniel Bell

http://www.amazon.com/Communitarianism-Its-Critics-Daniel-Bell/dp/0198279221
Daniel Bell: Communitarianism and Its Critics

http://www.amazon.com/Habits-Heart-Individualism-Commitment-American/dp/0520205685
Bellah, Robert N. et al.: Habits of the Heart: Individualism and Commitment in American Life

http://www.amazon.com/Good-Society-Robert-N-Bellah/dp/0679733590/ref=pd_sim_b_title_3
Bellah, Robert N.: The Good Society

http://www.amazon.com/Communitarianism-Citizenship-Association-Social-Philosophy/dp/1840148721/ref=sr_1_17?ie=UTF8&s=books&qid=1212174427&sr=1-17
Christodoulidis, Emilios A.: Communitarianism and Citizenship (Association for Legal and Social Philosophy Series)

http://www.amazon.com/Common-Good-Redirecting-Environment-Sustainable/dp/0807047058
Daly, Herman E. and John B. Cobb: For the Common Good--Redirecting the Economy toward Community, the Environment, and a Sustainable Future

http://www.amazon.com/Beyond-Growth-Economics-Sustainable-Development/dp/0807047090/ref=pd_bxgy_b_text_b
Daly, Herman E.: Beyond Growth--The Economics of Sustainable Development

http://www.amazon.com/Liberalism-Communitarianism-Debate-C-F-Delaney/dp/0847678644/ref=sr_1_10?ie=UTF8&s=books&qid=1212174217&sr=1-10
Delaney, C. F.: The Liberalism-Communitarianism Debate

http://www.amazon.com/gp/reader/0415144116/ref=sib_dp_pt#
Doherty, Brian and Marius de Geus: Democracy and Green Political Thought-- Sustainability, Rights and Citizenship

http://www.amazon.com/Essential-Communitarian-Reader-Amitai-Etzioni/dp/0847688275/ref=pd_sim_b_title_1
Etzioni, Amitai: The Essential Communitarian Reader

http://www.amazon.com/Ecological-Economics-Applications-Joshua-Farley/dp/1559633123/ref=pd_sim_b_title_1
Farley, Joshua and Herman E. Daly: Ecological Economics--Principles And Applications

http://www.amazon.com/Contexts-Justice-Philosophy-Liberalism-Communitarianism/dp/0520232259/ref=sr_1_9?ie=UTF8&s=books&qid=1212174217&sr=1-9
Forst, Rainer: Contexts of Justice: Political Philosophy beyond Liberalism and Communitarianism (Philosophy, Social Theory, and the Rule of Law)

http://www.amazon.com/Counterfeit-Community-Exploitation-Longings-Connectedness/dp/0847688720
Frie, John F.: Counterfeit Community--The Exploitation of Our Longings for Connectedness

http://www.amazon.com/Rights-Talk-Impoverishment-Political-Discourse/dp/0029118239/ref=pd_bxgy_b_text_b
Glendon, Mary Ann: Rights Talk--The Impoverishment of Political Discourse

http://www.amazon.com/Seedbeds-Virtue-Competence-Character-Citizenship/dp/1568330464
Glendon, Mary Ann: Seedbeds of Virtue--Sources of Competence, Character, and Citizenship in American Society

http://www.amazon.com/exec/obidos/ASIN/0847697037
Lehman, Edward W., ed. Autonomy and Order: A Communitarian Anthology

http://www.amazon.com/After-Virtue-Study-Moral-Theory/dp/0268035040
MacIntyre, Alasdair: After Virtue

<<An Amazon.com reader:
Our challenges are enormous. While "Civic Virtue" sounds like a concept on which no one could disagree, it is only found in its original form in a communitarian (or even totalitarian) environment. Plato's Republic, for example, was a totalitarian society. The Republic (Penguin Classics) If such a society were capable of solving basic problems like polution, then surely the U.S.S.R. might have avoided the wholesale destruction of it's own environment.>>

<<The communitarians have nothing to offer us, other than the hope of being transported to a heaven located some where above the concentric crystaline spheres surrounding a world as it was thought to exist prior to Galileo.>>

<<So, MacIntyre has written a superb example of rhetoric, but it is only the highest example of the rhetoric of reaction described by Albert O. Hirschman in his groundbreaking work: "The Rhetoric of Reaction: Perversity, Futility, Jeopardy." The Rhetoric of Reaction: Perversity, Futility, Jeopardy Anyone who is required to read MacIntyre for school would do himself a favor by reading Hirschman in advance. By doing so, one would avoid being seduced by the siren song of communitarian conformity. By reading Hirschman in advance, one would recognize that, for all his erudition and scholastic ability, MacIntyre is only following well established patterns in reactionary thought.

Just like Sayyid Qutb, [...] Bin Laden, the followers of Wahhabism, or even Aleksandr Solzhenitsyn, MacIntyre despises our Western Civilization because of the disorder caused by our freedom to think outside the communitarian box. We can't return to the age of Saladin, the Knights Templar, or the Greek Hoplite Warrior. We wouldn't want to even if we could. For 99% of mankind in those days, life was nasty, brutish, and short.

Most American reactionaries are working day and night to return America to the world of the 1890's. It is astonishing to find one who is obsessed with returning the world to the 14th century. But, it seems to be the fashion among Holy Warriors these days.
Because this book is such an extraordinary example of the art of rhetoric, I give it four stars. For it's ability to contribute anything meaningful to the solutions of the problems of our age, it would be worthy of only one star.>>

http://www.amazon.com/gp/reader/0631198199/ref=sib_dp_pt#
Mulhall, Stephen and Adam Swift: Liberals and Communitarians

Toward a Liberal Synthesis
That the dichotomy on which Bell the communitarian and Phillips the liberal agree is false is one claim of an impressive and tightly argued volume called Liberals and Communitarians. The co-authors, Stephen Mulhall and Adam Swift, blend their voices to produce a sympathetic reconstruction of the twists and turns that the quarrel between academic liberals and their communitarian critics has taken, and in the process Mulhall and Swift effectively offer a "synthetic resolution." Their fine book is not really an introduction, but rather a perceptive and critical exposition, for those already immersed in the controversy, of the major voices in the debate over academic or Rawlsian liberalism. Although, as the Preface explains, one of the authors has more liberal leanings and the other stronger communitarian inclinations, their book is not a dialogue, but rather the ripe fruit of a long dialogue between themselves and the political theorists whose views they explore. Mulhall and Swift conclude that a political theory that recognizes the primacy of the liberal principle of personal liberty or autonomy while giving due weight to the communitarian insight into the self's dependence on constitutive communities is possible, desirable, and well on the way to being worked out by leading liberal theorists.

http://www.amazon.com/Communitarian-Challenge-Liberalism-Social-Philosophy/dp/0521567424
Paul, Ellen Frankel, Fred D. Miller, Jr., and Jeffrey Paul, eds. The Communitarian Challenge to Liberalism. Cambridge: Cambridge University Press, 1996.

The thirteen essays in this collection explore disagreements between liberals and communitarians over the extent of individuals' obligations toward their communities, the role of the communities in shaping the values of their members, and the role of government in promoting community values and securing individual rights.

http://www.amazon.com/Taking-Sustainable-Cities-Seriously-Environmental/dp/026216213X/ref=pd_bbs_sr_1?ie=UTF8&s=books&qid=1212003562&sr=1-
Portney, Kent E.: Taking Sustainable Cities Seriously--Economic Development, the Environment, and Quality of Life in American Cities

http://www.amazon.com/Bowling-Alone-Collapse-American-Community/dp/0743203046/ref=pd_sim_b_title_2
Putnam, Robert D.: Bowling Alone--The Collapse and Revival of American Community

http://www.amazon.com/Universalism-vs-Communitarianism-Contemporary-Debates/dp/0262680637
Rasmussen, David B., ed.: Universalism vs. Communitarianism--Contemporary Debates in Ethics

http://www.amazon.com/Liberalism-Limits-Justice-Michael-Sandel/dp/0521567416/ref=sr_1_5?ie=UTF8&s=books&qid=1212005245&sr=1-5
Sandel, Michael J.: Liberalism and the Limits of Justice

http://www.ezrabook.com/cgi-bin/ezra/56969.html
van Seters, Paul: Communitarianism in Law and Society

http://www.amazon.com/Communitarian-Persuasion-Philip-Selznick/dp/1930365063
Selznick, Philip: The Communitarian Persuasion

Selznick situates communitarianism as a public philosophy and relates the communitarian project to key social and political questions raised by the recent transformations of modern life. He also reflects on the appropriate demands of the common good and on religious faith's contributions to community.

[NOTE: This has a chapter on "Social Justice"]

http://www.amazon.com/Communitarianism-New-Agenda-Politics-Citizenship/dp/0814782361/ref=pd_bbs_sr_2?ie=UTF8&s=books&qid=1212174217&sr=1-2
Tam, H.: Communitarianism--A New Agenda for Politics and Citizenship

http://en.wikipedia.org/wiki/Michael_Walzer
Wikipedia: Michael Walzer

http://www.amazon.com/exec/obidos/ASIN/1571810544
Walzer, Michael: Toward a Global Civil Society (International Political Currents)

ABOUT COMMUNITARIANISM: SOME READINGS
(see #4 below for readings and discussions that are predominantly critical)

http://peterberkowitz.wordpress.com/2002/12/16/the-academic-liberal/
Berkowitz, Peter: The Academic Liberal

Rawls dressed up a partisan interpretation of liberalism -- that the state had a moral obligation to intervene aggressively in society and the economy so as to promote a more egalitarian distribution of basic goods and life opportunities -- as if it were a universal, necessary, and objective moral law.

RAWLS WAS NOT WITHOUT HIS CRITICS, but the criticism of his theory that had the biggest impact by far on his thinking was a version of communitarian criticism. Perhaps not coincidentally, this version of communitarian criticism was essentially another form of progressive liberalism, which in no way challenged the far-reaching redistributivist implications of "A Theory of Justice." Nor did it take exception to the implicit Rawlsian claim that the primary task for political philosophy was to justify a left-liberal interpretation of American democracy. Rather, it reaffirmed (in the idiom of analytic moral philosophy that it shared with Rawls) a point at home in the liberal tradition though obscured in Rawls's work: Human beings do not exist in isolation; rather, we are in part constituted by the associations-friendships, family, neighborhoods, clubs and committees, nation, and religion-of which we are a part. And although we often do not freely choose these associations, membership in them is an important good that the state must respect in the process of respecting us as individuals.

Twenty years after "A Theory of Justice," Rawls published a major revision of his views that appeared to be, in significant measure, a response to his liberal communitarian critics. In 1993, with "Political Liberalism," he sought to provide a defense of a redistributivist liberalism that was "political, not metaphysical," that is, that did not purport to be derived from first principles but which rather gave reasonable political expression to widely shared values. And in one sense his aim was on target. In the United States, the commitment to equality in freedom runs deep, and any serious exploration of American liberalism must begin from its grip on our hearts and minds.

http://www.peterberkowitz.com/liberalzealotry.html
Berkowitz, Peter: LIBERAL ZEALOTRY
Yale Law Journal; March, 1994; 103 Yale L.J. 1363

Review of Stephen Holmes: The Anatomy of Antiliberalism
Cambridge: Harvard University Press, 1993. Pp. 315, xvi. $ 29.95

http://www.peterberkowitz.com/communitariancriticismsandliberallessons.htm
Berkowitz, Peter: COMMUNITARIAN CRITICISMS AND LIBERAL LESSONS
The Responsive Community, Fall 1995, pp. 54 - 64

Daniel A. Bell, author of Communitarianism and its Critics, might well take exception to the emphasis I have placed on the advantages that have accrued to liberalism as a result of its encounter with communitarian criticism. For Bell argues that communitarianism constitutes a distinctive and desirable alternative to liberalism, and in his book, a lively dialogue between two Ph.D. candidates, one a communitarian and the other a liberal, he seeks to set forth a communitarian moral vision and explore some of its political implications.

Bell's charming dialogue captures the spirit of the countless lively conversations that have transpired in university classrooms and cafeterias over the last decade as students have struggled to make sense of the varieties of criticism that leading communitarian theorists have levelled at liberalism. Yet Bell's dialogue is also valuable for the way in which it inadvertently displays a characteristic weakness of communitarian criticism. Although Bell plainly seeks to lay out the best arguments available on both sides of the debate and often admirably succeeds, he stacks the deck against liberalism by idealizing his communitarian heroine while depicting her liberal antagonist as inept and slightly pathetic. By making the communitarian, Anne, cosmopolitan, loyal to friends and family, progressive, and sensitive to the variety of ways of being human, while depicting Philip, the liberal, as an insecure, uncultivated, smug, sexist boor, Bell gives dramatic expression to the tendency on the part of communitarian thinkers to direct their criticism against a narrow and one-dimensional understanding of liberalism.

http://www.city-journal.org/article02.php?aid=1569
Cohn, Jules: The New Communitarians

More recently, the insights of some contemporary social critics have paved the way for the emergence of communitarianism. Charles Murray and James Wilson, for example, advocate public policies that stress citizen responsibility instead of entitlements. And Nathan Glazer has recently commented on our need to reassert the right of the community to pass judgment on deviant and destructive behavior, using as an example New York's streets, where the most ordinary rules of civility no longer prevail.

http://www.economicexpert.com/2a/Communitarianism.htm
Communitarianism

2 Ideological Communitarianism

2.1 Communitarianism on the Political Spectrum

<<Communitarianism has no obvious position on the traditional Left-Right political spectrum, but it can be more readily positioned on a double-axis political spectrum, such as that proposed by David Nolan.>>

http://www.motherjones.com/news/feature/1994/05/dantonio.html
D'Antonio, Michael: I or We?
May/June 1994 Issue

News: Would you like a nation where people cared more for each other but divorces were legally difficult? Welcome to communitarianism, a new movement with a controversial leader and the ear of the president.

[Includes Mother Jones interview with Amitai Etzioni]

http://inmedias.blogspot.com/2007/02/communitarianism-summary.html
Fox, Russell Arben : Communitarianism--A Summary

Communitarianism, by contrast, can be applied to any of a great number of philosophical presumptions that do not aim to justify individual liberation from tradition, authority, religion, society, necessity, and so forth, but rather to positively assert the embeddedness of the self in a community.

http://www.jonathanrauch.com/jrauch_articles/hidden_law_2_why_i_am_communitarian/index.html
Rauch, Jonathan: Conventional Wisdom-- Rediscovering the Social Norms That Stand between Law and Libertinism
REASON | February 2000

<<The archetype of the hard communitarian is Lee Kwan Yew, the former prime minister of Singapore. In America, an example might be Rudolph Giuliani, the mayor of New York City.>>

http://www.firstthings.com/article.php3?id_article=5211
Hauerwas, Stanley: A Communitarian Lament

Book Review:
The Good Society
by Robert N. Bellah, Richard Madsen,
William M. Sullivan, Ann Swidler, and Stephen M. Tipton
Knopf, 333 pages, $25

ABOUT COMMUNITARIANISM: SOME DISCUSSIONS AVAILABLE ONLINE
(see #4 below for readings and discussions that are predominantly critical)

http://www.reason.com/news/show/34752.html
Bailey, Ronald (Reason): Tallying the New Bioethics Council

Has Leon Kass stacked the deck?

<<Most of the members of the council are communitarians. They generally believe that modern American society focuses far too much on individual autonomy at the expense of social responsibility. They want to reshape American society around a set of core values and often hope for a larger role for religion in public policy and public discourse. A surprising number of the council members, including Kass, are closely associated with the neoconservative religious magazine First Things.>>

<<Michael Sandel is a Harvard University professor of government and dedicated communitarian. He once argued that communitarians would favor banning pornographic bookstores and regulating industrial plant closings in the name of community protection.>>

http://www.libertypost.org/cgi-bin/readart.cgi?ArtNum=19794
Author: Briley, Patrick B.
Title: Bush's "Third Way" Communitarianism is the "Worst Way"
Source: OKCSubmariner (Editorial)
URL Source: http://www.libertypost.org
Published: Jul 29, 2003

<<"This is the ultimate Third Way," said Don Eberly, an adviser in the Bush White House, using a favorite phrase of President Bill Clinton, who also sought, largely unsuccessfully, to redefine the debate with an alternative to the liberal-conservative conflict. "The debate in this town the last eight years was how to forge a compromise on the role of the state and the market. This is a new way to rethink social policy: a major reigniting of interest in the social sector."

"Communitarianism," or "civil society" thinking (the two have similar meanings) has many interpretations, but at its center is a notion that years of celebrating individual freedom have weakened the bonds of community and that the rights of the individual must be balanced against the interests of society as a whole. Inherent in the philosophy is a return to values and morality, which, the school of thought believes, can best be fostered by community organizations. "We need to connect with one another. We've got to move a little more in the direction of community in the balance between community and the individual," said Robert D. Putnam of Harvard University, a leading communitarian thinker.>>

<<Bush, Blair, Hillary and Bill Clinton and many of the communitarianists are masquerading as classic, true Christians, when in fact they are world government socialists betraying Americans by destroying American birthrights granted by the US Constitution and by doing away with American jobs and individual American freedoms.>>

http://www.amazon.com/Problems-Communitarian-Politics-Unity-Conflict/dp/0198295642
Frazer, Elizabeth: The Problems of Communitarian Politics--Unity and Conflict

http://www.amazon.com/Politics-Community-Feminist-Critique-Liberal-Communitarian/dp/0802072208
Frazer, Elizabeth and Nicola Lacey: The Politics of Community--A Feminist Critique of the Liberal-Communitarian Debate

http://www.thefire.org/index.php/article/6166.html
French, David: The Authoritarian Communitarian Impulse

The phrase that stood out to me-"the elusive ideal of community"-reminds me of the impulse that animates many of the abuses that FIRE fights. From the Shippensburg speech code to Washington State's heckler's veto, university attempts to foster feelings of "community" often veer from exhortation to coercion. The desire to create a "close-knit campus" is understandable and-in many ways-laudable. Yet these attempts often collide not merely with the law, but also with the student culture itself. There is very little reason to believe that the modern secular campus will be any different from polarized red/blue America-a contentious, pluralistic melting pot of different ideas, religions, races, and ideologies. In such a circumstance, "community" often means "peaceful coexistence" more than it does "love and harmony." This reality can be particularly frustrating for student life administrators who often define their job as creating the very kind of harmonious community that students say they want but then do very little to create. Consequently, it becomes easier to understand why these administrators are so tempted to use the institutional power at their disposal, both to coerce communitarian actions and attitudes and to punish those who threaten the community spirit that administrators spend so much time trying to build.

http://www.amazon.com/Anatomy-Antiliberalism-Stephen-Holmes/dp/0674031857
Holmes, Stephen: The Anatomy of Antiliberalism

<<The debate between liberals and communitarians continues unabated. While liberals stress the value of individual autonomy and rights, communitarians emphasize the bonds of family, neighborhood, and community. The liberal perspective has been strengthened by the publication of this new book. Taking aim at such figures as Leo Strauss, Christopher Lasch, and Catholic philosopher Alasdair MacIntyre, political scientist Holmes traces the derivation of their theories in the antimodern writings of Joseph de Maistre and Carl Schmitt. He shows that the "nonmarxist antiliberalism" of de Maistre and Schmitt are uncomfortably close to fascist doctrines. While acknowledging that today's antiliberals would reject the more extremist views of their historical brethren, Holmes insists that their "soft" rhetoric offers encouragement to revanchist critics of liberal-democratic capitalism. This well-organized and thoughtful text, marred only somewhat by the author's earnest but underdeveloped defense of the free market, is recommended for specialists.>>

<<Holmes challenges the philosophical arguments of the high communitarians...and their intellectual forebears. By the time he is finished, the opposing camp has no survivors, ancient or modern. Anybody who feels drawn to the high communitarian cause owes it to himself (though not to society) to read Mr. Holmes's book; everybody else should read it for pleasure. (Economist)>>

http://www.cis.org.nz/policy/summ9899/summ989903.htm
Klaus, Vaclav: Society and the Crisis of Liberalism

[Vaclav Klaus is a former Prime Minister of the Czech Republic. This paper is based on his address to the Alpach Forum 1998 Seminar devoted to 'Society and the Crisis of Liberalism,' 22 August 1998.]>>

<<Such way of thinking has been recently put under a new, strong and dangerous attack. The adjective 'dangerous' is appropriate because I see a virus of demagogy and romanticism in the visions of the preachers of communitarianism or a civic society as it is called in some countries. There is no identity between the two terms, but the idea of civic society (in its current, Central European meaning) has many similarities with communitarianism. And I am aware of the dangers of this idea. There was - perhaps - some justification of (or an excuse for) the idea of a civic society in the communist era when it was one of the strategies for resistance (but I had never shared this strategy). Communism is over, but the old anti-liberal ideas are still with us. They can be seen in continuous attempts to find third ways, to integrate markets with non-markets, to construct capitalism with a human face, to attack individualism (by caricaturing it), to mix genuine, spontaneously evolving associations of individuals with organisations based on obligatory membership, to disregard the crucial role of private property, etc.

Communitarianism - as I see it - represents a new version of an old anti-liberal approach to society, a shift from traditional liberal democracy to new forms of collectivism, a romantic dream and 'a constructivistic attempt of imposing the moral system of the face-to-face group on the large, anonymous society'(Radnitzky 1996), a new way of integrating society by organising it at the microlevel.2>>

<<communitarianism in its aversion to individualism and its advocacy of coercive ways of human associating is another form of collectivism.>>

http://www.amazon.com/Planet-Green-Shackles-Vaclav-Klaus/dp/B001A3W3BK
Klaus, Vaclav: Blue Planet in Green Shackles

Václav Klaus, President of the Czech Republic... makes the case that policies being proposed to address global warming are not justified by current science and are, in fact, a dangerous threat to freedom and prosperity around the world. --- Klaus argues that the environmental movement has transformed itself into an ideology that seeks to restrict human activities at any cost, while pursuing an impossible utopian dream of a perfectly "natural" world. The supposed threat of human civilization against a fragile Earth has become an article of faith, especially in the realm of global warming activism.

http://www.earthtimes.org/articles/show/208338,czech-president-klaus-ready-to-debate-gore-on-climate-change.html
Czech President Klaus ready to debate Gore on climate change (Tue, 27 May 2008)

Czech President Vaclav Klaus said Tuesday he is ready to debate Al Gore about global warming, as he presented the English version of his latest book that argues environmentalism poses a threat to basic human freedoms. "I many times tried to talk to have a public exchange of views with him, and he's not too much willing to make such a conversation," Klaus said. "So I'm ready to do it."

Klaus was speaking a the National Press Building in Washington to present his new book, Blue Planet in Green Shackles - What Is Endangered: Climate or Freedom?, before meeting with Vice President Dick Cheney Wednesday.

"My answer is it is our freedom and, I might add, and our prosperity," he said.

http://www.federalobserver.com/archive.php?aid=11234
Levant, Nancy: Communitarianism - The Dictatorship of Everything

http://mothermavenhaven.blogspot.com/2007/05/waiting-for-bling.html
Mothermaven: Movement of Misinformation

In doing research on abstinence-only education I found that there are weird twists and turns through a vast labyrinth of religious right organizations who have been feeding off the government trough during the Bush administration. The Bush adminstration's Health and Human Services along with the Office of Faith-based and Community Services are on the front lines of the religious right's culture war. It really isn't about making kids safe or preventing unwanted pregnancies or STDs, it is about funding their culture war based on their rather extreme puritanical views.

Wade F. Horn is the co-founder of the National Fatherhood Initiative with Don Eberly and David Blankenhorn. Don Eberly is the Deputy Assistant to the President for Faith-based and Community intiatives. Eberly is the head of the Civil Society Project and has scholarly affiliations with the Institute for American Values, the Hudson Institute, and The George Gallop, Jr. International Institute.

On a side note, Eberly also acted as Acting Minister of Youth Sport in Iraq right after the invasion and the occupation, who angered the players of the Iraqi Soccer team by using their success in service of the Bush campaign for re-election.

Don Eberly has written that society's role is restraint rather than to liberate. He believes that the idea of the personal is political is a pernicious one of which feminism is the main culprit.

http://www.amazon.com/Looking-Backward-Derek-L-Phillips/dp/0691044848
Phillips, Derek L.: Looking Backward--A Critical Appraisal of Communitarian Thought

When social reformers blame the current ills of Western culture on the loss of community, they often evoke an ideal past in which societies were characterized by shared values, respect for tradition, commitment to the common good, and similar attributes. Communitarians assert that community was prominent in the past, and argue that reclaiming the role community formerly played is necessary to counter the negative effects of individualism and liberal thinking. Considering the relevance of community for our moral and political life today, Derek Phillips offers the first thorough critique of the historical, often nostalgic, claims that underlie dominant versions of communitarian philosophy.

http://www.politicalaffairs.net/article/view/3503/1/51
Riggins, Thomas: Marxism, Liberalism or Communitarianism

Reflections on Thomas Nagel's critique of Michael Sandel's book Public Philosophy: Essays on Morality in Politics ("Progressive but Not Liberal," THE NEW YORK REVIEW OF BOOKS, May 25, 2006)

Thomas Nagel entitles his essay on the social philosophy of Michael J. Sandel "Progressive but Not Liberal." Non-liberal progressives are most often to be found in socialist and communist organizations but not Sandel who is a professor of government at Harvard and referred to as a "communitarian" by Nagel. Nagel is happy to be a liberal and takes Sandel to task for having "defective" views about "liberalism." Nagel in fact defends the liberal cause by his critique of Sandel. I intend to analyze Nagel's critique from a Marxist perspective.

http://www.city-journal.org/html/6_4_communitarian.html
Scruton, Roger: Communitarian Dreams

The newest intellectual fad is liberalism's effort to preserve its welfare-state policies by cloaking them in conservative-sounding rhetoric.

<<There is a similar disparity between external and internal meaning in the term "communitarianism"-a now fashionable "ism" that has made its way from the Ivy League seminar room into the public pronouncements of the Clintons. From the inside, communitarians view themselves as critics of liberalism, defenders of social sentiment against the dispiriting individualism of modern life. They decry the ethos of rights and entitlements and celebrate the power of genuine communities to instill order, discipline, and mutual affection-while insisting, however, that they are not conservatives. From the outside, it is this last point that most forcefully strikes the observer. For all their claims to the contrary, prominent communitarians like Charles Taylor, Michael Walzer, and Michael Sandel are just so many made-over liberals, dressed up in a rhetoric of fellow feeling. When it comes to the issues that matter, they are virtually indistinguishable from their colleagues in the faculty lounge. Far from providing an alternative to the destructive trends unleashed by liberalism, they are the latest incarnation of the old liberal grievance against bourgeois civilization and its homely virtues.>>

<<If communitarians are to take their philosophy seriously, however, they should side with the conservatives in this dispute. And this means discarding the egalitarian agenda, supporting traditions and authorities, and allowing majority values to marginalize the "alternatives" that undermine them. In short, it means coming clean about the real issue and recognizing that a serious communitarian can no longer be a liberal.>>

http://www.amazon.com/Rights-Revolution-Community-Modern-America/dp/019509025X/ref=sr_1_5?ie=UTF8&s=books&qid=1212202907&sr=1-5
Walker, Samuel: The Rights Revolution: Rights and Community in Modern America

History and social science furnish solid grounds on which Walker rebuts communitarian attacks on individual rights. Walker, a professor of criminal justice at the University of Nebraska, convincingly shows how current offensives from both the left and the right distort American history by imagining a time when we all lived peacefully, without constant invocations of personal rights. He argues that these critics ignore the law's historic exclusion of individuals from society based solely on race, religion or gender. For those uninitiated in this debate, Walker (In Defense of American Liberties: A History of the ACLU) offers a succinct but substantial overview of communitarian thinkers, from Newt Gingrich to Mary Ann Glendon, all the while demonstrating the shortcomings of their ideas. His no-nonsense approach to an often overblown debate demonstrates the extent to which ideology, not reality, often frames the issues. Echoing Michael Walzer, he defends the sensible claim that, contrary to some theorists, "the best guarantee of an inclusive community, where full membership of every group is protected, is a vigilant, absolutist approach to individual rights." From this perspective, rights, rather than undermining the development of communities, actually foster communal development. If Walker's arguments are correct, the breakdown of the sense of community in America will most likely need to be addressed by non-legal means.

http://www.slate.com/id/2380
Zakaria, Fareed: The ABCs of Communitarianism--A devil's dictionary

<<Curiously, in a climate of polarized political discourse, everyone is a communitarian. The movement's cheerleaders can be found across the political spectrum, from Hillary Clinton to Barbra Streisand to Pat Buchanan.>>

<<(The result, predictably, is that the magic words "community" and "civil society" are sprinkled liberally now in all proposals for research grants, as in "The East Asian Balance of Power--The Neglected Role of Civil Society.") On the right, Policy Review, the journal of the resolutely conservative Heritage Foundation, announced last year that it was reorienting itself to focus on civil society.>>

<<Communitarianism was supposed to be a third way, neither liberal nor conservative, that charted a new course for philosophy and politics. But as this primer suggests, it has become a collection of meaningless terms, used as new bottles into which the old wine of liberalism and conservatism is poured. Community means one thing if you are a conservative and another if you are a liberal--the same with civil society, and even bowling. Call it politics as usual.>>

THE ANTI COMMUNITARIAN LEAGUE (NIKI RAAPANA)

http://nord.twu.net/acl/2020.html
The Anti Communitarian League
grassroots research & analysis since 2001

http://www.citizenreviewonline.org/april_2001/communitarianism_and_civil_socie.htm
Raapana, Niki: Communitarianism and Civil Society
The following is a speech delivered to the Washington State Libertarian Party on April 21, 2001.

"Four score and seven years ago, our fathers brought forth upon this continent, a new nation, conceived in liberty, and dedicated to the proposition that all men are created equal."

I never imagined, when I memorized Lincoln's Gettysburg Address in the fifth grade, that someday I would be quoting from it in a real speech, at a 21st century political convention for a party conceived in liberty and dedicated to the proposition that all men have equal rights and responsibilities. But, because of my random selection and unauthorized placement in a Department of Justice pilot test, I am compelled to come here today to honor Lincoln's words. He wrote, "we here highly resolve these dead shall not have died in vain; that the nation, shall have a new birth of freedom, and that government of the people, by the people, for the people, shall not perish from the earth." I had to come here today, because Lincoln's "government of the people" is degenerating into a community consensus, and the individual rights of the people are almost extinct.

I've been told, repeatedly, that the word "communitarianism" is just too obscure to merit discussion, because nobody knows or cares what it is. But, I've been studying the communitarians for 2 years, ever since my neighborhood became the pilot test for the enforcement of new communitarian laws. Third Way government programs eliminate the right to privacy in the home; I live in the pilot test that is testing warrantless searches, so for me, the meaning of the word communitarianism is not obscure in the least.

What is communitarianism? Communitarianism is the theory that individual freedoms have weakened the bonds of community, and that as a result, individual rights must be balanced against the more moral interests of the community. They never explain exactly what the interests of the community are, but they do insist they use a "more moral set of values" to create communities, compared to the selfishly motivated immorality our forefathers used to write The Bill of Rights. The communitarians insist the best way to foster the "new morality" is through neighborhood associations, small groups of unelected, "concerned citizens" who rule the community by consensus.

They claim the new community government is more democratic than democracy.

The communitarians insist our government can no longer protect and maintain individual rights.

How did this happen? Back in the early 70's, a small group of modern sociologists came into existence as an elite Washington D.C. government think tank. Led by Professor Amiati Etzioni at George Washington University, the founding endorsers of the communitarian manifesto now hold key positions in the White House, the US Congress, and at most American Universities involved in government policy research.

Amitai Etzioni advised President's Carter, Reagan, and Clinton, and now he has seven additional communitarian thinkers helping him advise George Bush Jr. But I'm almost positive Lincoln would never have said, "four score and seven years ago, communitarian thinkers brought forth upon this continent a newer, more moral nation, conceived in elitism, and dedicated to the proposition that common men are created to be targeted, mapped, analyzed and identified by the community government as potential human assets, addicts, abusers, or criminals."

http://nord.twu.net/acl/agenda21.html
Raapana, Niki: United Nations' Local Agenda 21 (LA-21) & Communitarian Development Programme

http://nord.twu.net/acl/manifesto.html
Raapana, Niki

Part I: What is the Hegelian Dialectic? first published at the ACL January, 2003.

Part II: The Historical Evolution of Communitarian Thinking, first published at the ACL December, 2003.

ABSTRACT, written for the new hardcopy, published online on April 1, 2008 at http://nikiraapana.blogspot.com/2008/04/abstract-anti-communitarian-manifesto.html

Question: What do George Bush (USA), Tony Blair (UK), Gerhard Schroeder (Germany), Bill and Hilary Clinton (USA), Ariel Sharon (Israel), Mikhail Gorbachev (USSR), Jiang Zemin (China), The Pope (Vatican), Prince Charles (England), Queen Beatrix (The Hague), Amitai Etzioni (Israel/USA) and Kofi Annan (United Nations) have in common?

Answer: Every one of them is a political communitarian, and communitarianism is the synthesis in the Hegelian dialectic. Nobody ever seems to have heard of these things, so we wrote What is the Hegelian Dialectic? and The Historical Evolution of Communitarian Thinking. They were originally published seperately, but we combined them to form our definitive Anti Communitarian Manifesto.

THE ANTI COMMUNITARIAN MANIFESTO

http://nord.twu.net/acl/dialectic.html
Part One : What is the Hegelian Dialectic?

http://nord.twu.net/acl/evolution.html
Part Two : The Historical Evolution of
Communitarian Thinking

http://nord.twu.net/acl/2020.html
Raapana, Niki: 2020: Our common destiny

http://nord.twu.net/acl/etzioni.html
Raapana, Niki: Herr Doktor Amitai Etzioni n? Werner Falk

Guru, Zionist, Fabian, CFR, sociologist, founder of communitarianism, father of socio-economics

http://www.newswithviews.com/Raapana/niki.htm
Raapana, Niki: CAFTA, THE EU & COMMUNITARIAN LAW: PART 1 of 2
How both parties sold America down the river

The U.S. Congress has officially denounced their own Constitution as Supreme Law. When the United States Congress approved CAFTA they endorsed a regional trade agreement that places U.S. Constitutional Law below Communitarian Law.

http://nord.twu.net/acl/communitar.html
Raapana, Niki: What in the world is communitarianism?

http://www.newswithviews.com/Raapana/niki3.htm
Raapana, Niki: Specious Visions

From sea to shining sea, America is changing the structure of local government. Our constitutional republic is rapidly changing into a communitarian system of law. New laws are introduced every day that incorporate a vague set of "community" values.

U.S. law was established to protect and maintain individual rights. Our states logically deduced that's the only legitimate purpose for a federal government. A communitarian system of values balances individual rights against community rights.

http://www.newswithviews.com/Raapana/nikiA.htm
[News with Views set of links to selected Niki Raapana articles]

http://www.newswithviews.com/Raapana/niki10.htm
Raapana, Niki: The Cure for Communitarianism

http://www.newswithviews.com/Raapana/niki2.htm
Raapana, Niki: Neighborhood Fascism

http://nikiraapana.blogspot.com/2007/10/communitarian-freedom.html
Raapana, Niki: Communitarian freedom

http://www.citizenreviewonline.org/sept_2001/the_third_way.htm
Raapana, Niki Friedrich: Understanding The Third Way

http://nord.twu.net/acl/commlaw.html
Raapana, Niki: Communitarian Law and European Community Law: Individual & National Sovereignty versus the Collective Good

There is an emerging social justice system based in communitarian philosophy, called communitarian law. Communitarian law is enforced at the local, regional, and international levels. Recorded case law for communitarian jurisprudence rests with the European Communitarian Court of Justice. The substitution of communitarian law in the U.S. rests with national and locally elected lawmakers.

Every new law in the U.S. that balances individual rights against "Community" rights is a communitarian law. This definition includes environmental laws that infringe on property rights and the creation of victimless "crimes" (like DUIs and mandatory safety laws, helmets, seat belts, etc).

A field of study mostly ignored by Americans and their attorneys, it is however well-covered within the global academic community and elite groups. Chances are good you're not a part of them.

Our evidence suggests most average Americans in this new society of equals have never heard the term communitarian law. Our lawmakers count on the way many people discount it as a "conspiracy theory." The purpose of this page is to bring communitarian law under American public scrutiny.

http://www.nikiraapana.com/
Raapana, Niki web site
living outside the dialectic

http://nord.twu.net/acl/compass.html
Raapana, Niki: COMPASS/Mapping-National ID Database

<<Everything in the world is being mapped and tracked in a global database, including animals, humans, and all their property.

COMPASS is the acronym for Community Mapping, Planning and Analysis for Safety Strategies. The new central government database is designed to gather, store and categorize every available scrap of personal information on Americans. COMPASS uses information from previously protected government records and all "other" sources. It was created by the U.S. Department of Justice in 1999 under the Office of Community Oriented Policing Services (COPS).>>

<<In the U.S., COMPASS is funded under the Department of Justice's Office of Community Oriented Policing Services (COPS). In 1999, COMPASS was created by COPS' former Director of Grants, Gil Kerlikowskie. Throughout 1999, Seattle action teams experimented with innovative ways to gather private citizen's data, and then used their documented success inside their application to become a pilot test site for COMPASS.>>

http://nord.twu.net/acl/commpolicing.html
Raapana, Niki: Community Policing

Community policing is a communitarian "justice" program that expands the role of the police from a constitutional job of protecting individual rights into a more progressive definition based on protecting the "common good."

http://www.nikiraapana.com/political_issues.html
Raapana, Niki: Political Issues

These are what I consider to be the most pressing political issues of our time:

1. Political communitarianism, it's the justification for UN mandated sustainable development policies
2. United Nations' Programmes for Sustainable Development and Local Agenda 21 "Actions" Plans
3. The formation of a North American Union based on the European Union model, which requires all member
nations to adopt/submit to the supremacy of EU Communitarian/Community Law
4. US armed forces being used to export violent communitarian democracy, thereby setting the stage for a Middle Eastern Union based on the European Union model (with methods modified for the "heathens")
5. Incorporation of Zionist/KGB trained assassination/change agent teams into local police forces since 1994
6. Merging of all federal, state and municipal police forces under one umbrella agency called Homeland Security
7. Community Mapping, Planning, & Analysis for Safety Strategies, the COPS' database of private citizen's info

http://www.nikiraapana.com/community_activism.html
Raapana, Niki: What is community activism?

As with all terms coined by the communitarians, "community activism" can mean whatever we want it to mean. It could mean "an activity designed to enhance the community." To a Hegelian thinker, it could also mean using local talent as a front to achieve international communitarian goals. It is generally expected that anyone who speaks out in defense of their neighborhood or neighbors can also be convinced to become a communitarian thinker.

Community activism, from what I have witnessed on the US west coast, operates primarily as a front organization for Local Agenda 21. Activists raise the "issues" used to justify revising land use laws (with the ultimate goal being regulating all citizens and all private property). New local citizen councils are created every day only to write and pass new laws that will micro-manage all land and people. Whatever their stated purpose, they are all charged with incorporating sustainable development principles into the "local" economy. Sustainable development is the justification for reinventing the complete structure of every nation in the world, including the U.S. government

http://nikiraapana.blogspot.com/2008/01/obama-clinton-and-other-communitarians.html
Niki Raapana: Obama, Clinton and other Communitarians

http://nord.twu.net/acl/thirdway.html
Raapana, Niki: The Ultimate Third Way

The Third Way is another term used to define communitarianism and Civil Society (Dana Milbank, Washington Post (2001)). Third Way politicians claim they seek to find a middle ground between the far-right and the far-left. They identify the "new" American responsibilities to the "new" communities.

Third Way philosophers, politicians, gurus and Presidential advisers are included in all organizations devoted to training Americans (and all nations) to incorporate their modern version of "democratic ideals." These ideals include a global database of human capital assets, mandatory citizen participation in "rebuilding the world," eliminating national borders, and most importanly, establishing a stronger, central global government (made up entirely of Third Way "thinkers").

http://www.newswithviews.com/Raapana/niki4.htm
Raapana, Niki: Communitarianism--A three level con job

http://www.rense.com/general76/lawis.htm
Raapana, Niki: Communitarianism US Law In The Balance

<<Widespread ignorance of communitarianism and denial of the existence of an emerging global legal system has allowed every program necessary to achieve full implementation, unhindered by press or public scrutiny. The vast majority of citizens of the United States do not know what it means when their legislatures say they are "balancing" their laws. They never question why there must be a balance between individual rights and community rights. This "news" can be printed on the front page of American newspapers and not an eyebrow will raise. The new American mantra is that rights to privacy and anonymity have to be balanced against the community's need for greater homeland security, and gee, while they're at it, they may as well go ahead and protect the environment and provide social equity too.

Our citizens have not been told that open borders, protected land and water, free trade, citizen advisory councils, domestic spying, reaching consensus, public-private partnerships, sustainable development, exporting democratic freedom, and enforcing the global common good is as un-American as buying British merchant's tea. The U.S. National Guard says it protects the "common good" right on TV. It's a tragedy that our people do not understand either the ideology or the roots for all the important words used to define American laws.>>

<<Communitarian law is a large part of the "continuous development of norms." This is the designated supreme law in the European Union. This is the legal principles for the Earth Charter. This is the moral purpose for the Universal Declaration of Human Rights. And it changes constantly, rarely in the open, so that few people can ever claim to understand it.>>

http://www.freedom21santacruz.net/site/radio/show.php?sid=345
Radio > Squashing Human Life - Treason by Law; Examining Communitarian Law.
Guest: Niki Raapana

Sustainable Development includes a program for law - law designed to reinvent the American system of Justice - away from reason, eliminating personal autonomy, the idea of unalienable rights and individual liberty. This new form of law is swamping every aspect of America. Change Agents have altered the premise underlying a free society by changing the legal premise from the Natural Law to Communitarian law. Our guest tonight is an expert on Communitarian thought and global to local Communitarian Law

COMMUNITARIANISM AND POLITICS

The New Covenant and The Third Way

http://en.wikipedia.org/wiki/New_Covenant_(politics)
Wikipedia: New Covenant (politics)

The phrase has been attributed to Clinton advisor William Galston [a self-described communitarian]

http://en.wikipedia.org/wiki/Third_Way_%28centrism%29
Wikipedia: Third Way (centrism)

<<The third way has been criticized by some conservatives and libertarians who advocate laissez-faire capitalism.[8] It has also been heavily criticized by many social democrats and democratic socialists in particular as a betrayal of left-wing values.>>

http://www.netnexus.org/library/papers/3way.html
The Third Way: summary of the NEXUS on-line discussion.
Edited by David Halpern, with David Mikosz

Democrats

http://www.nytimes.com/2008/01/08/opinion/08brooks.html?_r=4&hp&oref=slogin&oref=slogin&oref=slogin&oref=slogin
Brooks, David: McCain and Obama

Out of that perceptiveness comes a distinct way of seeing the world. Obama emphasizes the connections between people, the networks and the webs of influence. These sorts of links are invisible to some of his rivals, but Obama is a communitarian. He believes you can only make profound political changes if you first change the spirit of the community. In his speeches, he says that if one person stands up, then another will stand up and another and another and you'll get a nation standing up.

The key word in any Obama speech is "you." Other politicians talk about what they will do if elected. Obama talks about what you can do if you join together. Like a community organizer on a national scale, he is trying to move people beyond their cynicism, make them believe in themselves, mobilize their common energies.

http://www.amazon.com/Takes-Village-Hillary-Rodham-Clinton/dp/0684825457
Clinton, Hillary Rodham: It Takes a Village. New York: Simon and Schuster, 1995.

http://www.ndol.org/ndol_ci.cfm?kaid=128&subid=174&contentid=2783
Clinton, Governor Bill: The New Covenant: Responsibility and Rebuilding the American Community
Remarks to Students at Georgetown University
DLC: Speech | October 23, 1991

http://www.prospect-magazine.co.uk/article_details.php?id=8345
Crabtree, James: Barack Obama

It isn't difficult to understand why Democrats are so excited by Obama's ability to clothe a relatively orthodox liberal politics in convincing religious language. Yet at base, his calls for liberals to articulate a new moral vision, and to do so unfearful of faith, boil down to little more than a type of reheated communitarianism. A section of the American liberal left has long wished to move beyond the antiseptic language of individual rights and to reinsert into politics a moral vocabulary stressing responsibility and obligation. When Obama writes that Americans are troubled because "they want a sense of purpose, a narrative arc to their lives," he sounds rather like Alasdair MacIntyre, the communitarian philosopher. Obama, in common with such thinkers, wants a full vision of the good life to animate our understanding of politics. This is easier said than done. Talk of values and morals in civic life is fine, but liberals often baulk at its implications. What, for instance, defends the right to an abortion, or to free speech, or affirmative action, if not an inflexible framework of liberal rights? Answering such tricky questions will be the test of whether Obama's deft religious touch turns out to be more than a clever Christian outreach operation.

http://www.huffingtonpost.com/amitai-etzioni/obama-an-opportunistic-h_b_59645.html
Etzioni, Amitai: Obama, an Opportunistic Hawk?

I met Senator Obama in a private home in Bethesda, MD, and was very taken with his emphasis on community-building as a key theme. (I admit that I was unduly flattered when he mentioned my books on the subject.) I stand with Senator Obama in favoring in principle the extension of this key idea beyond our borders, both in working with our allies and in trying to bring our adversaries into at least some kind of dialogue (although, under what conditions and how one proceeds requires some deliberation). Since he launched his presidential campaign earlier this year, and even before that in both of his books, Senator Obama has stuck consistently to this communitarian message.

http://tpmcafe.talkingpointsmemo.com/2008/01/14/a_communitarian_in_the_white_h/
Etzioni, Amitai: A Communitarian in the White House?

If the current lineup holds, the Democrats will be represented in the forthcoming national elections by a communitarian. Hillary's communitarian leanings have been long known. They are especially well spelled out in her book It Takes A Village. She also delivered the keynote address at the 1996 meeting of the Communitarian Network, met frequently with communitarian thinkers, especially William Galston, and read Michael Sandel (and even yours truly).

Barack Obama showed great familiarity with communitarian ideas and thinkers during a meeting at the home of Susan Ness and Larry Schneider in Bethesda, MD. However, given that this was a private meeting, I consider it inapposite to quote what he said. But one is of course free to quote his book The Audacity of Hope, which lays out his communitarian leanings in clear and strong terms: ...

http://chronicle.com/temp/reprint.php?id=77hgfxxx1mt345mznq8smr4bmtcy605f
Galston, William A.: Clinton and the Promise of Communitarianism
From the issue dated December 2, 1992
Free article URL, courtesy of The Chronicle of Higher Education:
This link will expire on: August 24, 2008

http://blogs.cqpolitics.com/politicalinsider/2008/05/giving-back.html
Goddard, Taegan: Giving Back

Sen. Barack Obama gave an excellent speech at Wesleyan University of the weekend. He quoted an older man who was asked why he signed up for the Peace Corps in 1961, and he said "Because it was the first time anyone asked me to do anything for my country." Then he told the graduates, "If I become president, I'll be asking you to do something for your country every day."

http://www.prospect.org/csnc/blogs/tapped_archive?month=03&year=2008&base_name=the_communitarian
Schmitt, Mark: (Barack Obama): THE COMMUNITARIAN

I'm mystified when people talk about Obama as if he were pure ego, as if he believes that the "Barack Obama brand" itself delivers change. He is in fact the most deeply communitarian politician -- in the sense of Michael Sandel or Charles Taylor's point inarguable point that our identities cannot exist outside of our of social interactions and networks -- I have ever seen. His identity -- as African-American, as Christian -- is chosen and it is chosen because it situated him within a community.

For Sandel and others, "communitarianism" was a critique within liberalism to the overly "atomistic" and legalistic view of identity of rights-oriented liberalism and particularly the influence of John Rawls. There was an attempt in the 1990s to build a kind of political movement around the idea, and Bill Clinton adopted some of the language, but it didn't really go very far, partly because, as Paul Starr writes in Freedom's Power, "it has at best been a supplement or corrective to tendencies within liberalism." But in Obama that supplement or corrective can be quite substantive, as I thought was shown in Alec McGillis's comparison of Obama and Edwards in their approaches to poverty -- for Edwards poverty is about not having enough money, and the solutions are economic, including helping people move to where jobs are, where Obama was attracted to comprehensive efforts to rebuild community, including the non-economic aspects of life.

Republicans

http://en.wikipedia.org/wiki/John_DiIulio
Wikipedia: John DiIulio / John John J. Di Iulio Jr.

John J. Di Iulio Jr. is a political scientist, Frederic Fox Leadership Professor of Politics, Religion, and Civil Society and Professor of Political Science at the University of Pennsylvania and served as the first director of the White House Office of Faith-Based and Community Initiatives under President George W. Bush from early 2001 to August 2001. He was the first senior Bush advisor to resign and was succeeded by Jim Towey. After resigning, he denounced the Bush administration in an interview with Esquire, calling them "Mayberry Machiavellis" who favored political decisions over policy-based ones. [1]

DiIulio has authored numerous studies on crime, government, and the relationship between religion and public policy. He is also the co-author of the textbook American Government with James Q. Wilson, which was recently alleged to contain factual inaccuracies and conservative bias regarding issues including global warming and school prayer.

http://www.civilsocietyproject.org/pages/index.php?pID=965
Eberly, Don: Civil Society Project

Welcome to the website of the Civil Society Project. We are a non-profit organization providing theoretical as well as practical tools to aid in the revitalization of civil society.

For ten years, the Civil Society Project (CSP), has provided encouragement and support for efforts to renew philanthropy, volunteerism and service, character and community. Please see our "Mission" for more information on the Civil Society Project's core programming and vision.

Motto: "A call to citizenship and civic virtue"

http://www.doneberly.com/
Eberly, Don: The Rise of Global Civil Society

Building Communities and Nations from the Bottom Up
Hardcover: 323 pages
Publisher: Encounter Books (February, 2008)

http://riseofglobalcivilsociety.com/index.php?option=com_content&task=view&id=17&Itemid=72
Eberly, Don: Biography

http://www.amazon.com/Building-Community-Citizens-Don-Eberly/dp/0819196134/ref=sr_1_8?ie=UTF8&s=books&qid=1212104721&sr=1-8
Eberly, Don E. (ed): Building a Community of Citizens
Civil Society in the 21st Century

This book explores the condition of American civil society, evaluates the forces--political, social, demographic, and global--that are operating upon it, and provides critical thinking on how to strengthen it in the decades ahead. Drawing from some of the country's leading thinkers, it looks candidly at the stress fractures on American society-- issues such as the underclass, gender, family, and religion, and concludes with five philosophical perspectives: libertarian, populist, communitarian, traditionalist, and the political and cultural center. Contributors: Don E. Eberly, Michael Joyce, Heather Richardson Higgins, Jeffrey A. Eisenach, William A. Strauss, Neil Howe, William Van Dusen Wishard, Edward A. Schwartz, Denis P. Doyle, Dennis Denenberg, Eric R. Ebeling, John W. Cooper, Collen Sheehan, A. Lawrence Chickenning, Eugene W. Hickok, Jr., Barbara Dafoe Whitehead, David G. Blankenhorn, Glenn C. Loury, T. William Boxx, Os Guinness, Allan C. Carison, Roger L. Conner, Doug Bandow, Harry C, Boyte, and Elizabeth B. Lurie. Co-published with The Commonwealth Foundation.

http://www.amazon.com/Content-Americas-Character-Recovering-Virtue/dp/1568330553/ref=sr_1_4?ie=UTF8&s=books&qid=1212104721&sr=1-4
Eberly, Don: The Content of America's Character: Recovering Civic Virtue

http://www.amazon.com/Essential-Civil-Society-Reader-Classic/dp/0847697193/ref=sr_1_3?ie=UTF8&s=books&qid=1212104721&sr=1-3
Eberly, Don: The Essential Civil Society Reader: The Classic Essays

http://www.amazon.com/Rise-Global-Civil-Society-Communities/dp/1594032149/ref=sr_1_1?ie=UTF8&s=books&qid=1212104721&sr=1-1
Don Eberly: The Rise of Global Civil Society: Building Communities and Nations from the Bottom Up

http://www.worldnetdaily.com/news/article.asp?ARTICLE_ID=24319
Farah, Joseph: Bush and the 'Third Way'

<<The more of George W. Bush you see, the more he sounds like and governs like Bill Clinton - perhaps minus the personal indiscretions.

This is not my observation alone. Way back in February, Washington Post staff writer Dana Milbank focused on this in a front-page news story that should be required reading for all those getting ready to e-mail me angry missives.

In that story, the Post revealed that Bush has embraced many of the ideas in a political movement called "communitarianism," which, places the importance of society ahead of the unfettered rights of the individual. >>

<<The article also says World magazine Editor Marvin Olasky, the man credited with inventing the term "compassionate conservative," is himself a communitarian. Olasky flat-out denies it, and I believe him. So, this does call into question some of the reporter's other assertions.>>

http://www.janda.org/b20/News%20articles/GW%2C%20the%20Communitarian.htm
Milbank, Dana: Needed: Catchword For Bush Ideology; 'Communitarianism' Finds Favor
February 1, 2001, Thursday, Final Edition SECTION: A SECTION; Pg. A01

It's been difficult to pin an ideological tail on the nascent Bush White House. One day the president is called a staunch conservative for nominating John D. Ashcroft to run the Justice Department and acting to restrict U.S. funding to overseas groups that support abortions. The next he's labeled a bleeding heart for helping prisoners' children and promoting literacy programs.

The problem, some Bush advisers and friends say, is that conventional political definitions do not adequately explain what the president is trying to do. His actions have less to do with the left vs. right, they say, than with his embrace of many of the ideas contained in the movement known as "communitarianism," which places the importance of society ahead of the unfettered rights of the individual.

"This is the ultimate Third Way," said Don Eberly, an adviser in the Bush White House, using a favorite phrase of President Bill Clinton, who also sought, largely unsuccessfully, to redefine the debate with an alternative to the liberal-conservative conflict. "The debate in this town the last eight years was how to forge a compromise on the role of the state and the market. This is a new way to rethink social policy: a major reigniting of interest in the social sector."

"Communitarianism," or "civil society" thinking (the two have similar meanings) has many interpretations, but at its center is a notion that years of celebrating individual freedom have weakened the bonds of community and that the rights of the individual must be balanced against the interests of society as a whole. Inherent in the philosophy is a return to values and morality, which, the school of thought believes, can best be fostered by community organizations. "We need to connect with one another. We've got to move a little more in the direction of community in the balance between community and the individual," said Robert D. Putnam of Harvard University, a leading communitarian thinker.

Many of Bush's early proposals fit this approach. This week, Bush moved to make it easier for the government to fund religious groups that cater to the poor and disadvantaged. He also gave a boost to AmeriCorps, the national service program that sends volunteers to help community initiatives. Last week, Bush rolled out an education plan that gave localities more authority over their schools. A week earlier, he spoke of the need for character education in schools. Even his tax plan, due next week, has what are touted as community-building elements: a new charitable tax credit, a charitable deduction for those who don't itemize, and a reduction of the marriage penalty.

Bush's inaugural address, said George Washington University professor Amitai Etzioni, a communitarian thinker, "was a communitarian text," full of words like "civility," "responsibility" and "community." That's no accident: Bush's advisers consulted on the speech with Putnam. At the same time, Bush has recruited some of the leading thinkers of the "civil society," or "communitarian," movements to his White House: former Indianapolis mayor Stephen Goldsmith, University of Pennsylvania professor John DiIulio, fatherhood advocate Eberly, speechwriters Michael Gerson and Peter Wehner. Even Lawrence B. Lindsey, long before becoming Bush's economics adviser, was a Federal Reserve governor who explored ways to lure capital to rebuild poor urban communities.

"It all hangs together," said Goldsmith, this week assigned by Bush to help lead AmeriCorps and the new community-building effort. Might the civil society or communitarian label be the element that ties Bush's polices together? "I don't think it's reading too much into it," Goldsmith said. "This is the president, this is what animates him."

Some of Bush's ideas are objectionable to civil liberties advocates and strict constitutionalists on the left and the right, but they have broad support in both parties. Exhibit A was the appearance Tuesday of Sen. Joseph I. Lieberman (D-Conn.) at a Bush event touting his "faith-based" efforts. "The new president has some promising instincts and there are some promising examples," said William Galston, a communitarian thinker at the University of Maryland who served as a Clinton policy adviser. Though Bush is inconsistent, Galston said, "the president, in moving in this direction, is building on one of the defining features of American society. It's potential common ground for a much wider swath of American society."

But Galston and other communitarians say Bush's fealty to communitarian thinking is inconsistent. While he espouses a range of community-building policies, his $ 1.6 trillion tax cut is, at its core, a libertarian idea: give people back their money to limit government, they point out. At the same time, they add, his choice of Gale A. Norton to head the Interior Department and Spencer Abraham to be energy secretary reflects libertarian thinking: they both favor deregulated environmental and land policy.

Other communitarians wonder whether Bush's community-minded words are mere drapery, and they suspect top Bush strategist Karl Rove, who introduced Bush to the thinking, sees it merely as a tactic to please religious conservatives. Rove declines to discuss the subject. Other communitarians say they fear Bush, who believes in changing individual "hearts" through religious salvation, is more concerned with legislating religion than instilling community values.

Still, said Putnam, "this administration is doing some somewhat surprising things," particularly Bush's shot in the arm for AmeriCorps. Putnam held a series of seminars on communitarianism, attended at times by Goldsmith, DiIulio, and the Rev. Kirbyjohn Caldwell, a Bush friend.

Bush's education plan would give local communities more power to create charter schools and set up their own education systems, as long as they meet performance standards. Bush has also called for a range of new programs: mentoring for the children of prisoners, prerelease rehabilitation programs in prisons, maternity group homes, and access to after-school and literacy programs for poor children. In addition to a new charitable tax credit and expanded deduction, Bush is seeking to induce corporations, through tax incentives and a "compassion capital fund," to pay for more charitable programs. His "faith-based initiative" would allow religious charities to receive government funds without giving up their religious teachings.

Bush is also preparing an initiative to promote fathers' responsibilities to their children. While he hasn't promised significant funding to his new Office of Faith-based and Community Initiatives, Goldsmith, DiIulio and Eberly believe they have a broad mandate. "There's a specific mission, but there's a broader effort of social-sector renewal writ large," Eberly said. "This is about the incubation of democratic values and habits."

Even more libertarian elements of Bush's program, such as individual retirement accounts and tax credits for health care, have a communitarian element, Goldsmith argued, because they require individuals to be responsible for themselves and their families.

Communitarians say Bush has yet to embrace some of their other favorite ideas: workplace flexibility to allow employees more time with families and communities, limits on urban sprawl, campaign finance reform, and having the wealthy pay more for certain government benefits. Still, Bush is mulling over another favorite of communitarians. Aides say he is weighing a levy like the "e-rate" charge on phone bills to get schools wired to the Internet. They say Bush believes such funds could build not just physical but civic infrastructures for communities, funding programs that bring neighbors together or promote civics education.

There is still no such thing as a card-carrying communitarian, and therefore no consensus on policies. Some, such as DiIulio and outside Bush adviser Marvin Olasky, favor religious solutions for communities, while others, like Etzioni and Galston, prefer secular approaches. But both sides believe Bush is nudging the White House in a more communitarian, civil-society direction.

"It is very likely to make a positive contribution," Galston said of Bush's efforts. Olasky concurs. Bush has moved Republicans away from believing that individuals are "lone atoms" apart from community, Olasky said. "He is a civil society guy."

<<"It is very likely to make a positive contribution," Galston said of Bush's efforts. Olasky concurs. Bush has moved Republicans away from believing that individuals are "lone atoms" apart from community, Olasky said. "He is a civil society guy."

http://en.wikipedia.org/wiki/Marvin_Olasky
Wikipedia: Marvin Olasky

<<Olasky, however, calls himself a Christian libertarian>>

http://www.amazon.com/s/ref=nb_ss_b?url=search-alias%3Dstripbooks&field-keywords=marvin+olasky+&x=13&y=17
Olasky, Marvin: Compassionate Conservatism: What it is, What it Does, and How it Can Transform America

COMMUNITARIANISM AND THE LAW

http://www.gwu.edu/~ccps/biblio.html#law
LAW AND COMMUNITARIAN THINKING
(This bibliography on Etzioni's GWU.EDU site includes references to 106 articles on this topic)

http://www.amazon.com/Communitarian-Constitution-Beau-Breslin/dp/0801885388/ref=sr_1_5?ie=UTF8&s=books&qid=1211864485&sr=1-5
Breslin, Beau: The Communitarian Constitution

"A significant contribution to the literature on constitutional theory. Breslin's careful discussion of the similarities and differences among the various strains of communitarian thought provides a thorough introduction for those who are only vaguely familiar with communitarianism and its challenge to liberalism." -- Joyce A. Baugh, Law and Politics Book Review

"Breslin's book will stir up some dust and provoke academic controversy in a highly productive way. His strongly stated and well-argued thesis -- that communitarianism cannot sustain a constitutional vision -- will surely garner great attention among political theorists and students of public law. Everyone who reads it will come away with a new understanding of the power, complexity, and problems of communitarian ideas." -- Austin D. Sarat, Amherst College

"Breslin develops a provocative critique of communitarian political theory. His central claim is that communitarian thought is anti-constitutionalist because it elevates the will of the community over objective, clearly discernible constitutional limitations. The Communitarian Constitution succeeds admirably in sharpening debates over fundamental matters of constitutional design." -- Wayne Moore, Virginia Polytechnic Institute and State University

http://www.amazon.com/Restorative-Justice-College-Campus-Responsibility/dp/0398075158/ref=sr_1_4?ie=UTF8&s=books&qid=1212023978&sr=1-4
Breslin, Beau. 2004. "Responding to Hate Speech: The Limitations of Speech Codes and the Promise of Restorative Practices." In David R. Karp (Editor) and Thom Allena (Editor): Restorative Justice on the College Campus: Promoting Student Growth and Responsibility, and Reawakening the Spirit of Campus Community.

http://www.amazon.com/Promote-General-Welfare-David-Carney/dp/0739100327/ref=sr_1_1?ie=UTF8&s=books&qid=1212021685&sr=1-1
Carney, David E. (ed.): To Promote the General Welfare--A Communitarian Legal Reader

The essays collected in "To Promote the General Welfare" explore communitarianism, which examines the balance between rights and responsibilities, the need for a common good, and the need for diversity within unity. In the book ten preeminent scholars explore nine areas of the law-civil, criminal, constitutional-to explicate how a communitarian worldview might change or interpret the existing law. For example, Philip Selznick sketches a picture of communitarian justice in its broad terms. Robert Ackerman argues that tort liability needs to be expanded in some areas and contracted in others to effectuate a more communitarian tort regime. Akhil Reed Amar and Alan Hirsch offer a communitarian reading of the Second Amendment and related parts of the Constitution, challenging Supreme Court precedent on issues that spring from the Second Amendment. Milton Regan challenges recent law-and-economics approach to marriage and divorce, and counters with the need to assess relationships as shared experiences, not merely consumerist interactions. And Gordon Bazemore breathes new life into the crime-control debate by suggesting a communitarian approach to American criminal justice, an approach that emphasizes community justice and restorative justice. These thoughtful analyses along with the others included in "To Promote the General Welfare" comprise a must-read for anyone interested in the law and social policy.

http://findarticles.com/p/articles/mi_qa3757/is_200101/ai_n8948169/pg_1
Gould, Jon B.: The precedent that wasn't: College hate speech codes and the two faces of legal compliance
Law & Society Review, 2001

<<This article undertakes an empirical investigation into the development and persistence of college hate speech codes, asking why so many elite institutions of higher learning either retained or created speech policies that contradicted a national series of court cases. The method is both quantitative and qualitative, looking for broad patterns of response among the schools and also explaining why individual institutions did or did not comply with the court decisions. In the end, the article not only teases out the why of compliance decisions but also provides a greater understanding of the relationship between legal compliance and judicial impact.>>

<<Although her speech policy has rarely been used, one dean of students at a northeastern liberal arts college told me that the policy "sets a standard on campus. It gives us something we can point our finger to in the catalog to remind students of the expectations and rights we all have in the community." This sentiment was repeated by a former college president, who claimed that "we didn't set out to enforce the policy punitively but to use it as the basis for our educational efforts at respecting individuality.">>

<<As a result, the university's response was to amend its policy, to narrow the code's scope so that it was similar to a general harassment policy. This change reflected the policy preferences of new administrators as well as their cost-benefit calculation that whatever influence the existing policy would have in creating a communitarian environment on campus would be overshadowed by the bad press and hard feelings of continued litigation. There had been no groundswell of support from faculty or students for the contested speech policy, and any fears that removing the code would "send the wrong signal" to women, minorities, and others likely to be protected by its terms were relieved by the university's decision to maintain a narrower semblance of a speech policy.>>

http://www.amazon.com/Fighting-Words-Kent-Greenawalt/dp/0691026009/ref=sr_1_6?ie=UTF8&s=books&qid=1212022461&sr=1-6
Greenawalt, Kent: Fighting Words
[includes fairly extensive discussion of communitarianism and the law, see index]

<<http://www.jstor.org/pss/2998656
Fighting Words: Individuals, communities, and liberties of speech. Kent Greenwalt; (...) (3) considers the possible effects of the communitarian critique of liberalism on free speech issues>>

http://www.heritage.org/research/education/bg834.cfm
Jipping, Thomas L.: What Washington Can Do to Protect Campus Free Speech

http://www.heritage.org/research/education/HL336.cfm
Jipping, Thomas L.: Education vs. Indoctrination -- Does Washington Have a Role in Fighting 'PC' on Campus?

http://www.amazon.com/Restorative-Justice-College-Campus-Responsibility/dp/0398075158/ref=sr_1_4?ie=UTF8&s=books&qid=1212023978&sr=1-4
Karp, David R. (Editor) and Thom Allena (Editor): Restorative Justice on the College Campus -- Promoting Student Growth and Responsibility, and Reawakening the Spirit of Campus Community

on Page 7:
<<Instead, solutions must continuously strive to socialize students to be community members who are able to consider the consequences of their behavior on the welfare of the community (DeJong et al., 1998). The restorative approach described here offers a communitarian alternative to liberal avoidance and conservative crackdowns.>>

on Page 19:
"... Some observers (O'Neil, 2003; Silverglate and Lukianoff, 2003) have argued that many of these recent efforts are also speech codes and no less unconstitutional."

on Page 22:
"... the core educational function of judicial affairs and the community development role. But some critics of campus judicial affairs (Silverglate and Gewolb, 2003) have argued that public college and university students should essentially be provided the same rights as criminal ..."

http://query.nytimes.com/gst/fullpage.html?res=9C0CEFDE1131F93AA15755C0A966958260&sec=&spon=&pagewanted=all
LEWIS, NEIL A. (NY Times): Friends of Free Speech Now Consider Its Limits
June 29, 1990

<<Ms. Strossen said the new debate about free speech has also produced odd allies. ''Now we have minorities and feminists and the left allied with fundamentalists who believe some communitarian values take precedence,'' she said. ''To them, group rights are more important than individual rights.''>>

<<''The First Amendment is being embattled from all sides,'' she continued. ''Some feminists want pornography banned. Some say racist speech on campus should be an exception. All these people believe they have a special pleading.''>>

http://www.slate.com/id/2940/
Menand, Louis: Shut Up, He Explained
A Yale Law professor gets it all wrong about the First Amendment.

The Irony of Free Speech
By Owen M. Fiss
(Harvard University Press; 98 pages; $18.95)

Fiss has to say about it is worth attending to not merely because of his prominence in the field but because his argument is planted in the common assumptive ground of a lot of contemporary academic thought about the bankruptcy of individualism. The thesis of the book is Fiss', but the wisdom is conventional.

Why does Fiss portray the history of First Amendment jurisprudence in this perverted way? Because he wants to line up his own free-speech argument within the conventional academic view that our problems are mostly the consequences of an antiquated and discreditable ideology of liberal individualism, and that they can mostly be solved by adopting a social-constructionist, or communitarian, or "intersubjective" view of human nature instead. The merits of liberal individualism vs. communitarianism can await another occasion to be debated. For since the law governing the freedom of speech does not emerge out of libertarianism, the matter does not boil down to replacing an obsolete belief in "self-expression" with a more up-to-date belief in "robust debate," as Fiss would like to think it does. What it boils down to is whether we need to replace the Hand-Holmes-Brandeis way of maximizing the benefits of free speech in a democratic society, which tries to push the state as far out of the picture as possible, with a different way, which tries to get the state farther into the picture.

http://en.wikipedia.org/wiki/Restorative_justice
Wikipedia: Restorative justice

Restorative Justice is commonly known as a theory of criminal justice that focuses on crime as an act against another individual or community rather than the state. The victim plays a major role in the process and may receive some type of restitution from the offender.

GLOBALISM AND INTERNATIONALISM

http://en.wikipedia.org/wiki/Agenda_21
Wikipedia: Agenda 21

Agenda 21 is a programme run by the United Nations (UN) related to sustainable development. It is a comprehensive blueprint of action to be taken globally, nationally and locally by organisations of the UN, governments, and major groups in every area in which humans impact on the environment. The number 21 refers to the 21st century.

http://www.un.org/esa/sustdev/documents/agenda21/english/agenda21toc.htm
Text: Agenda 21
UN Department of Economic and Social Affairs
Division of Sustainable Development

http://www.amerikanexpose.com/agenda21/index3.html
Amerikan Expose: Agenda 21

According to the United Nations, "Agenda 21 is a comprehensive plan of action to be taken globally, nationally and locally by organizations of the United Nations System, Governments, and Major Groups in every area in which human impacts on the environment."

Agenda 21 is actually a world-wide blueprint for international totalitarian control of all the earth, and its resources - including "human resources". The goal of Agenda 21 is "sustainable development" - a term used to expound upon the U.N. position that human beings are destroying the earth's atmosphere, its wildlife, and natural resources.

It is hence the purpose of Agenda 21 to curtail this supposed "threat", by pushing for governments to implement policies, restricting populations of people from engaging in risky behavior that these globalists deem as lacking "sustainability".

What behavior is considered risky or lacking "sustainability"? Virtually every behavior in which one engages in a free society. And that is the problem.

Under Agenda 21, land, water, minerals, the air, the population itself all must be tightly managed. Relocation of populations of people to "sustainable communities" is a necessary part of the "sustainable" equation.

If "sustainable development" is achieved, freedom will be nothing more than a fading memory on the global U.N. plantation.

Instrumental in the implementation of world-wide "sustainable development" - which is nothing less than world-wide Marxism - are numerous Non-Governmental Organizations. You will see links to many of these organizations below, for your further research. We will continue to add more links as we, and our excellent research partners discover them.

Also, see our section below, "Why should you care?" for hard-hitting information about how this program will ultimately change your life, if it is not stopped.

http://cyber.law.harvard.edu/evidence99/pinochet/IntlLawFull.htm
Berkman Center for Internet & Society at Harvard University: What Does Pinochet Mean for International Law?

<<The Creation of a Communitarian System of International Law

The arrest of Pinochet signals that a more communitarian view of international law is taking form. The idealist school of international law derived from Immanuel Kant appears to be gaining upon the realist school of thought.

The Communitarian view sees international law as working towards certain world goals that incorporate and transcend each state's own interests.

This is a sui generis order of international law:

# It establishes a system with multiple levels of sovereignty;

# It makes more complex the view of international relations espoused by Thomas Hobbes that the State is the ultimate conveyor of sovereignty;>>

http://icon.oxfordjournals.org/cgi/content/citation/2/3/431
Brugger, Winfried: Communitarianism as the social and legal theory behind the German Constitution
International Journal of Constitutional Law 2004 2(3):431-460; doi:10.1093/icon/2.3.431

http://www.clubofrome.org/archive/reports.php
Club or Rome: A list of Club of Rome publications

http://www.amazon.co.uk/First-Global-Revolution-Report-Council/dp/0679738258
The First Global Revolution: A Report by the Council of the Club of Rome

http://www.huffingtonpost.com/amitai-etzioni/the-limits-of-internation_b_95104.html
Etzioni, Amitai: The Limits of Internationalism

http://green-agenda.com/
GREEN-AGENDA.COM: The Green Agenda

http://green-agenda.com/globalrevolution.html
GREEN-AGENDA.COM: The Club of Rome: The Geen Agenda
The First Global Revolution

<<"Sacrilegious though this may sound, democracy is no longer well suited for the tasks ahead. The complexity and the technical nature of many of today's problems do not always allow elected representatives to make competent decisions at the right time.">>

<<The environmental movement has been described as the largest and most influential social phenomenon in modern history. From relative obscurity just a few decades ago it has spawned thousands of organisations and claims millions of committed activists. Reading the newspaper today it is hard to imagine a time when global warming, resource depletion, environmental catastrophes and 'saving the planet' were barely mentioned. They now rank among the top priorities on the social, political and economic global agenda.

Environmental awareness is considered to be the mark of any good, honest, decent citizen. Multi-national companies compete fiercely to promote their environmental credentials and 'out-green' each other. The threat of impending ecological disasters is uniting the world through a plethora of international treaties and conventions. But where did this phenomenon come from, how did it rise to such prominence, and more importantly, where is it going?

While researching for these articles, and during my academic studies, I have come across many references to the The Club of Rome (CoR), and reports produced by them. Initially I assumed that they were just another high-level environmental think-tank and dismissed the conspiracy theories found on many websites claiming that the CoR is a group of global elitists attempting to impose some kind of one world government.

However, as I have struggled to untangle the convoluted web that is the Global Green Agenda, I have been amazed that the same names keep appearing as the authors of binding international agreements, as the organisers of key summits and conferences, and as the most vocal proponents of new systems of governance. A core group of very influential leaders appear to be working in unison to implement a far-reaching global agenda.>>

http://www.crossroad.to/Quotes/communitarian/third_way.htm
Kjos Ministries: Communitarianism--A Third Way to a Good Society

<<"While governments across the world search for a new political synthesis, the theoretical debate has offered little those interested in a new framework for progressive politics. This essay presents an account of what the Third Way really means, and roots it in a communitarian vision of the good society. It argues that such societies achieve a dynamic balance between state [public sector], market [private sector] and community [social sector]...." Amitai Etzioni (Page 5)>>

<<Al Gore unveiled the heart of this political vision 1991.

"Seeing ourselves as separate is the central problem in our political thinking," he announced at a Communitarian conference in Washington. [See Al Gore's Vision of Global Salvation]>>

<<The Club of Rome, an elite think-tank (David Rockefeller, Gorbachev, etc.) exposed this scheme in its report, The First Global Revolution:

"In searching for a new enemy to unite us, we came up with the idea that pollution, the threat of global warming, water shortages, famine and the like would fit the bill..." The First Global Revolution, Club of Rome, an elite think-tank (David Rockefeller, Gorbachev, etc.) working with the UN. [See Green Lies and Amazing Truths]>>

<< THE European Court of Justice ruled yesterday that the European Union can lawfully suppress political criticism of its institutions and of leading figures, sweeping aside English Common Law and 50 years of European precedents on civil liberties." Ambrose Evans-Pritchard, "Euro-court outlaws criticism of EU, Brussels, 5/07/2001.>>

http://www.wri.org/
World Resources Institute
Working at the intersection of environment & human needs

The founders of the World Resources Institute (WRI) were aware of the urgent need for research and solutions to the many serious global environmental, resource, population and development problems around the world. The most serious of the world's environmental threats -- deforestation, desertification, and global climate change must head any list -- are not the problems to which the United States and other industrial countries turned priority attention when environmental concerns emerged forcefully in the 1960s and 1970s. While these serious threats have been recognized for some time, they represent new policy and political challenges for the United States and many other countries, challenges that are more global in scope and international in implication. In this sense they are, indeed, a new agenda.

COMMUNITARIANISM AND ACADEMIA

Civic responsibility; values education; moral education; service learning

http://www.gwu.edu/~ccps/pop_svc.html
Andersen, Susan M.: Service Learning--A National Strategy for Youth Development

http://www.uvm.edu/~vtconn/?Page=v17/bauman.html
Bauman, Rachel L.: Restoring Community: Applying Communitarianism and the Moral Conversation to Student Affairs

<<The current climate within higher education is characterized by division. Given disagreements surrounding the value and definition of multiculturalism, debates regarding the canon, infighting due to budget crises, and conflicting proposals to approach current demographic changes, it is not surprising a strong sense of community is often absent in today's colleges and universities. However, the need to instill in students a desire for community has been of central concern since the founding of higher education in America (Barber, 1992; Rudolph, 1962). The need is no less great today; for how can higher education succeed in teaching students what it means to be community members if it cannot create and maintain a community of its own?

Borrowing two major tenets of communitarianism, I wish to argue that strengthening the university's moral voice and decreasing a focus on individual rights may work to restore and nurture community within the university environment. Rather than determining a strict definition of what community should look like, I am concerned with restoring a sense of community-one characterized by respect, mutuality, and a commitment to something beyond individual self-interest. There can be no static definition of community; it is a fluid concept relative to each institutional environment.>>

<<Rachel is a 1995 graduate of the UVM HESA program. Presently she is the Leadership Coordinator for the Living/Learning Center at the University of Vermont.>>

http://www.compact.org/
Campus Compact
Educating Citizens. Building Communities.

Campus Compact is a national coalition of more than 1,100 college and university presidents - representing some 6 million students - dedicated to promoting community service, civic engagement, and service-learning in higher education.

http://www.compact.org/faculty
Campus Compact: Faculty

Our work with faculty and chief academic officers focuses on linking community-based work with course content across disciplines. Campus Compact was an early leader in this movement, launching the Integrating Service with Academic Study (ISAS) project in 1989. Through publications, awards, conferences, and innovative programs, we continue to create groundbreaking ways to strengthen service-learning and engaged scholarship in the academy.

Here are a few of the ways that faculty and other academic leaders can use Campus Compact's resources to advance engaged work on their campuses:..

http://www.compact.org/resources/programs/
Campus Compact: Program Models

http://www.compact.org/publications/detail/civic_engagement_across_the_curriculum
Campus Compact: Civic Engagement Across the Curriculum--A Resource Book for Service-Learning Faculty in All Disciplines

http://www.amazon.com/Educating-Citizens-Undergraduates-Responsibility-Adavancement/dp/0787965154
Colby, Anne (Author), Thomas Ehrlich (Author), Elizabeth Beaumont (Author), Jason Stephens: Educating Citizens-- Preparing America's Undergraduates for Lives of Moral and Civic Responsibility (JB-Carnegie Foundation for the Adavancement of Teaching)

http://www.amazon.com/Educating-Democracy-Undergraduates-Responsible-Adavancement/dp/0787985546
Colby,Anne (Author), Elizabeth Beaumont (Author), Thomas Ehrlich (Author), Josh Corngold (Author): Educating for Democracy: Preparing Undergraduates for Responsible Political Engagement (JB-Carnegie Foundation for the Advancement of Teaching)

http://www.gwu.edu/~ccps/Colby.html
Colby, Anne and Thomas Ehrlich with Elizabeth Beaumont and Jason Stephens: Undergraduate Education and the Development of Moral and Civic Responsibility
The Carnegie Foundation for the Advancement of Teaching

<<We are among those increasingly concerned about two related trends in contemporary American culture-excessive individualism and moral relativism on the one hand and popular disdain for civic engagement, particularly political involvement, on the other. In our view, undergraduate years are an important time for developing in students moral and civic responsibility that can help reverse these trends. This essay describes our work-in-progress, under the auspices of the Carnegie Foundation for the Advancement of Teaching, to analyze the American undergraduate scene in terms of efforts to promote students' moral and civic responsibility and to encourage our colleges and universities to strengthen those efforts.>>

<<The University of Notre Dame

All freshmen must live in one of the 27 residences, and most students continue to live in the same residence for all four years. Each residence is led by a Rector, usually a priest or nun, with responsibility for the spiritual and moral life of the residents.

The University places particular stress on both the moral and spiritual development of its students. In marked contrast to most institutions, many of the faculty members with whom we talked felt free, even encouraged, to discuss moral and civic issues in their classrooms, even in courses which are not traditionally seen as offering opportunities for these discussions, such as engineering and business. While this was particularly true of older faculty, it was also true of many of the younger faculty with whom we spoke. We were stuck by an atmosphere that seems to expect faculty members to raise issues that relate directly to moral and civic concerns in their classes, and by the frequency with which we heard from students that just this happened in their classes. Many students stressed that moral and intellectual issues were integrated into their classroom learning.

We saw some of the most compelling examples of moral and civic learning at Notre Dame's Center for Social Concerns. The Center is a remarkable, perhaps unique, focus of moral development on the campus. It started in the late 1970s, with much of the impetus coming from students, and it combined a number of disparate campus programs that promoted experiential learning and volunteer services. It has been in a building near the center of campus since 1983. From the outset, it has been led by Father Don McNeil. The Center is at the heart of service and social awareness for students particularly, but for faculty and staff as well. It is part of the Institute for Church Life, an umbrella organization, and moral and civic development are a key mission, along with spiritual development. McNeil views Catholic doctrine as requiring a deep commitment to social justice through active engagement in moral and civic concerns, and this view gives the Center a special character.>>

<<The College of St. Catherine:

On the St. Paul campus, we also saw an unusual degree of coherence between curricular and co-curricular programs, including programs in the residence halls. The freshman seminar for the core curriculum, The Reflective Woman (TRW) is intended to help students begin developing frameworks to think about the way their values and lives can be informed by a range of moral, spiritual, and intellectual traditions. The senior course, Global Search for Justice, is a multi-disciplinary seminar which addresses global issues of peace, meaningful work, and social justice, with the intention of helping students to "develop the discipline and consciousness needed to change oppressive systemic conditions and reshape their world."

In the residence halls, activities are planned that parallel and build on what the students are doing in these core courses. For example, the Reflective Woman course provides a framework for programming in freshman residence halls. The resident advisors, being more advanced students, have all taken the course, and each section of the course moves through the same sequence of activities, thus enabling the residence hall staff to design programs that dovetail with what the students are currently doing in TRW. The Core Convocations, which brings to campus a series of performances and events related to social justice are also designed to draw upon and expand the themes of the Reflective Woman and Search for Global Justice courses. This kind of strategic integration of curricular and residence hall experiences is rare, even among colleges with holistic and intentional commitments to the moral and civic development of their students.

<<Encouraging Developments

At the beginning of this paper, we reviewed some of the barriers to realizing the potential of higher education to influence students' moral and civic development. These barriers are reinforced by cultural trends in the broader society and by pressures, constraints, and forces in the system of higher education that go beyond any individual campus. At the same time, however, there is a strong and growing movement in this country to reinvigorate higher education's civic and democratic mission. Increasingly, many colleges and universities are taking seriously their responsibilities to their local communities and developing community-university partnerships around schooling, discourse about public issues, programs for youth and families, land use, and the like. Within individual campuses, many colleges and universities have made serious commitments to programs of moral and civic education of their students, as we have seen in our campus visits.>>

 

http://www.carnegiefoundation.org/about/sub.asp?key=10&subkey=252
Colby, Anne (The Carnegie Foundation for the Advancement of Teaching):

Her publications include seven co-authored books, A Longitudinal Study of Moral Judgment (1983), The Measurement of Moral Judgment (1987), Some Do Care: Contemporary Lives of Moral Commitment (1992), Educating Citizens: Preparing America's Undergraduates for Lives of Moral and Civic Responsibility (2003), Educating Lawyers: Preparation for the Profession of Law (2007), Educating for Democracy: Preparing Undergraduates for Responsible Political Engagement (2007), and Educating Engineers: Theory, Practice, and Imagination (in press). She is co-editor of Ethnography and Human Development: Context and Meaning in Human Inquiry (1995), Competence and Character Through Life (1998), and Looking at Lives: American Longitudinal Studies of the Twentieth Century (2002).

http://www.collegeandcharacter.org
College and Character: A national initiative of the John Templeton Foundation

The goal of the John Templeton Foundation's College and Character Initiative is to encourage colleges and universities to do as much as they can to reinforce the positive values instilled by parents, such as honesty, compassion, self-discipline, and respect. The initiative seeks to foster widespread conversations within the higher education community about character development and to inform college-bound students, parents, policy makers, and the general public about how colleges and universities, individually and collectively, are responding to this challenge.

http://www.collegeandcharacter.org/guide/introduction.html
College and Character: Developing Character in the College Years

In his landmark study, College: The Undergraduate Experience in America, Ernest Boyer eloquently captured the belief that at the very heart of a higher education is not the cultivation of skills or the learning of certain branches of knowledge but the formation of good character:

Education for what purpose? Competence to what end? At a time in life when values should be shaped and personal priorities sharply probed, what a tragedy it would be if the most deeply felt issues, the most haunting questions, the most creative moments were pushed to the fringes of institutional life. What a monumental mistake it would be if students, during the undergraduate years, remained trapped within the organizational grooves and narrow routines to which the academic world sometimes seems excessively devoted.

Boyer reminds us that we must never forget that education in its fullest sense is inescapably a moral enterprise -- a continuous and conscious effort to guide students to know and pursue what is good and worthwhile.

http://www.creatinglearningcommunities.org/resources/consultants.htm
Creating Learning Communities: A 2001 Guidebook and Directory of Consultants for Creating Learning Communities
A Project of A Coalition for Self Learning

<<Most directly "Learning Communities" implies communities that are learning, evolving and continually moving into new eras. Today this connotation of learning communities is most relevant because all of society is in a state of transition. The EuroAmerican world evolved in the "Dominator Paradigm." That is, with a mindset that held that the Earth was made for the domination and use of man, and that all else women, children, animal, plants and the physical universe were for man's use.>>

<<Another related connotation for "learning community" is a community that provides life long learning experiences for all its citizens. A community in which each individual is recognized and partcipates in the evolution of the community. And in which the community recognizes that every aspect of the community is part of the learning experience of its citizens.>>

http://www.carnegiefoundation.org/about/sub.asp?key=10&subkey=257
Ehrlich, Thomas (The Carnegie Foundation for the Advancement of Teaching):

Thomas Ehrlich is a senior scholar and co-directs the Political Engagement Project, the Project on Foundations and Education, and the Business, Entrepreneurship, and Liberal Learning project. He has previously served as president of Indiana University, provost of the University of Pennsylvania, and dean of Stanford Law School.

He is author, co-author, or editor of 11 books, including Higher Education and Civic Responsibility (2000), Educating Citizens: Preparing America's Undergraduates for Lives of Moral and Civic Responsibility (2003), Reconnecting Education and Foundations: Turning Good Intentions into Educational Capital (2007), and Educating for Democracy: Preparing Undergraduates for Responsible Political Engagement (2007).

http://www.aaup.org/AAUP/pubsres/academe/2000/JA/Feat/holl.htm
Hollander, Elizabeth L. and John Saltmarsh: The Engaged University

How can the university become more relevant to the rest of society? Many institutions look to higher education's traditional mission of community service.

We believe that the challenge of the next millennium is the renewal of our own democratic life and reassertion of social stewardship. In celebrating the birth of our democracy, we can think of no nobler task than committing ourselves to helping catalyze and lead a national movement to reinvigorate the public purposes and civic mission of higher education. We believe that now and through the next century, our institutions must be vital agents and architects of a flourishing democracy. We urge all of higher education to join us.

-Fourth of July Declaration on the Civic Responsibility of Higher Education

More than three hundred college and university presidents signed the Fourth of July Declaration, drafted at a 1999 leadership colloquium sponsored by Campus Compact, a coalition of presidents committed to helping students develop the values and skills of citizenship through participation in public and community service.

http://www.amazon.com/Liberalism-Communitarianism-Education-Reclaiming-Liberal/dp/0754653978/ref=sr_1_8?ie=UTF8&s=books&qid=1211940160&sr=1-8
Keeney, Patrick: Liberalism, Communitarianism and Education--Reclaiming Liberal Education

http://www.collegevalues.org/journal.cfm
NASPA: Journal of College and Character

Welcome to the Journal of College and Character published by NASPA-Student Affairs Administrators in Higher Education and sponsored by the Hardee Center for Leadership and Ethics in Higher Education and initiated through a grant from the John Templeton Foundation.

The special focus of this journal is character development in college . . . how colleges and universities influence, both intentionally and unintentionally, the moral and civic learning and behaviors of college students.

http://www.collegevalues.org/Institute.cfm
NASPA: Institute on College Student Values

http://www.collegevalues.org/clearinghouse.cfm
NASPA: Character Clearinghouse

The Character Clearinghouse is a comprehensive national information center for character development resources, events, programs, dialogue and leadership in higher education. This information clearinghouse is designed especially for educators, student affairs staff, higher education organizations and others who are interested in encouraging the development of moral and civic responsibility in college student learning and development.

While we have collected a wide range of information on these topics we know there is much more to learn about efforts related to character development in college. We invite readers to assist us to develop this clearinghouse into an effective "one stop" center for college and character topics.

We welcome you to the CHARACTER CLEARINGHOUSE and invite your suggestions and contributions!

We encourage you to also visit the College and Character Initiative sponsored by the John Templeton Foundation which can be found on the internet at www.collegeandcharacter.org.

http://www.collegevalues.org/pdfs/Hight.pdf
NASPA: Communicating for Character--Designing Community Values Statements

http://www.collegevalues.org/practices.cfm
NASPA: College Student Creeds/Covenants

<<College Student Creeds/Covenants
This column contains examples of college student creeds, covenants, and other forms of student compacts used by colleges and universities. These institutional statements are published with permission from the respective colleges and universities.

Many colleges and universities are using student creeds and covenants to communicate institutional core values. Institutions of all types and sizes are using student compacts as a means to promote values and character development among students. In this section we provide examples of institutional student compacts that may be of assistance in efforts to encourage character development in college.>>

[NOTE: VIRTUALLY NONE OF THESE LINKS WORKS]

http://www.collegevalues.org/ethics.cfm
NASPA: Ethical Issues on Campus

Ethical Issues on Campus is a sampler of ethical conflicts and controversies in colleges and universities that center on topics related to moral and civic values and responsibility. I invite your comments and suggestions regarding ethical issues on campus for inclusion in this column.

The Moral Landscape of Student Affairs Work

Institutional Communication of Ethical Values to Students

Intentional, Unintentional and Accidental College Influences on Student Moral Development

Responding to Student Complaints of Liberal Bias in the Classroom

The Ethics of Intervening in Student Lives

Should Colleges Make Condoms Available in the Residence Halls?

Personal Achievement and Social Responsibility: Good Grades or Good Will?

Debunking the Campus Culture of Detachment

Ethics, Morals and Meanings in Life: A Freshman Seminar

The Negative Influences of Some College Student Peer Groups

Why Some Faculty Feel Guilty

Should a student organization have the right to exclude a lesbian student based on the right to free association?

Student Activism Mobilizing Around Global Social Justice Issues

The Empty Lives of Harvard Law Graduates

http://www.amazon.com/Moral-Education-Beyond-Teaching-Philosophy/dp/1402061803/ref=sr_1_1?ie=UTF8&s=books&qid=1211947505&sr=1-1
Wringe, Colin: Moral Education--Beyond the Teaching of Right and Wrong (Philosophy and Education)

[This book has a chapter on "Communitarianism" and another entitled "And Global Citizenship?"]

Sustainability

http://www.amazon.com/Higher-Education-Challenge-Sustainability-Problematics/dp/1402021348/ref=sr_1_3?ie=UTF8&s=books&qid=1212367780&sr=1-3
Corcoran, Peter Blaze: Higher Education and the Challenge of Sustainability: Problematics, Promise, and Practice (CERC Studies in Comparative Education)

Sustainability challenges universities around the world to rethink their missions and to re-structure their courses, research programs, and life on campus. Graduates are increasingly exposed to notions of sustainability, which are emotionally, politically, ethically, and scientifically charged. They must be able to deal with conflicting norms and values, uncertain outcomes and futures, and a changing knowledge base. At the same time they will need to be able to contextualize knowledge in an increasingly globalized society.

This book provides a variety of valuable theoretical and practical resources for students, teachers, researchers, and administrators who seek to integrate sustainability in higher education. Sustainability is not only explored as both an outcome and a process of learning, but as a catalyst for educational change and institutional innovation.

http://info.emeraldinsight.com/products/journals/journals.htm?PHPSESSID=53andlopsor70blb2t4qnamh17&id=ijshe
International Journal of Sustainability in Higher Education

<<The issue of sustainability in a higher education context is, to some extent, a rather recent theme. Current journals are either focusing on sustainable development per se, or on general higher education. There are no specific fully-refereed outlets to date, to disseminate the broad body of work and knowledge currently available on sustainability in a higher education context. International Journal of Sustainability in Higher Education (IJSHE) is therefore the first scholarly publication to specifically address the need for the dissemination of information on sustainability matters at higher education institutions.>>

http://www.amazon.com/Sustainable-Education-Re-Visioning-Learning-Schumacher/dp/1870098994
Sterling, Stephen R.: Sustainable Education--Re-Visioning Learning and Change (Schumacher Briefing, No. 6)

http://www.amazon.com/Education-Sustainability-Responding-Global-Challenge/dp/2831706238
Stevenson, Robert B. (Commission on Education and Communication (CEC)): Education And Sustainability: Responding To The Global Challenge

http://www.amazon.com/gp/reader/0306464209/ref=sib_dp_pt#reader-link
Wheeler, Keith A. and Anne Perraca Bijur: Education for a Sustainable Future--A Paradigm of Hope for the 21st Century (Innovations in Science Education and Technology)

Chapter 5: The Role of Higher Education in Sustainable Development Education

Chapter 8: The Role of IUCN--The World Conservation Union--in Shaping Education for sustainability

http://wwwlib.murdoch.edu.au/adt/pubfiles/adt-MU20040803.113536/01Front.pdf
Wooltorton, Sandra Joyce: School-As-Community--Bridging the Gap to Sustainability (Front Matter)
PhD Thesis, Murdoch University, Perth, Western Australia

<<This dissertation focuses on one aspect of the developing field of education for sustainability (EfS).>>

<<Contemporary work in the field of EfS has a cultural understanding of sustainability, which uses four pillars: the biophysical, the social-cultural, the economic and the political. The political pillar is the key organising principle for this research.>>

<<The research is significant because I develop and build upon Sterling's (2001) notion of transformative learning for sustainability.>>

<<Sadly, the State Sustainability Strategy does not recommend a reorientation of the education system towards sustainability, does not incorporate a socially critical view of education, and almost completely overlooks the role of learning in the social task of change towards sustainability.>>

<<Even within a context of contradiction, tension and paradox, it is possible for school communities to contribute to sustainability through reconnective transformative learning.>>

1.1.1 The Need for Sustainability

3.1 Education for Sustainability

3.3 A Way Forward: Learning Towards Sustainability: A Participative Community Culture-Learning Approach

4.1 The Political Context of Schooling

4.1.1 Schools Reproduce Our Society's Economic Orientation

6.1 Schooling Through a Communitarian Lens

6.1.1 The Social Nature of Life and Learning

6.1.2 The Tenuous Nature of the Communitarian Enterprise

6.2 Radical Democracy - Re-Politicising Decision-making for Transformative Learning

6.3 Communitarianism as Compassionate Action

6.3.1 Community as Learning Collective

7.1 The Problem of Hierarchical Relationships

7.1.1 Hierarchy as 'Natural'

7.1.2 Collusion with Hierarchy Through Competitiveness as the Status Quo

7.1.3 Hierarchy and Planetary Consequences

7.2.1 Community Schools as Cooperative Learning Communities

CHAPTER EIGHT - TOWARDS AN ECOLOGICAL SELF THROUGH A RETURN TO COMMUNITY

8.1 The Problem of Egoistical Relationships

8.1.1 Egoism as Underdevelopment of the Self

8.1.2 Egoism as Underdevelopment of Society

8.1.3 Egoism as Unsustainable Development of the Planet

8.3.1 The Transformative Task of School Communities is Reconnecting

9.2 Community Learning as a Continuous Process: People and People

9.2.1 Transformative Learning

9.2.2 Designing a Culture of Sustainability

9.3 Transforming Consumerist Culture: People and Nature

9.3.1 Transformative Learning Towards Reconnection With Nature

CHAPTER TEN - BRIDGING THE GAP TO SUSTAINABILITY THROUGH SCHOOL-AS-COMMUNITY

 

http://wwwlib.murdoch.edu.au/adt/pubfiles/adt-MU20040803.113536/02Whole.pdf
Wooltorton, Sandra Joyce: School-As-Community--Bridging the Gap to Sustainability
(Whole Text)