I look at the practice of democracy not so much as a fixed set of procedural requirements, but as a process that needs to have certain kinds of symbolic markers and consummations that define where people are in relation to each other.
The shaping and conditioning of our self-understanding by consumption is one form of the commodification of self.
Those committed to human rights at the global level should seek not to universalize the particular but rather to particularize the universal.
How America has long viewed China exerts no small influence on which path Washington will follow in its material and cultural relations with the People’s Republic.
The author’s interpretive framework truncates the narrative by forcing her to see thick cultural issues only through the lens of social class.
Economies of dignity shape what people talk about and how people talk about others.
Poverty research has become caught up in a paradox of its own making—of diminishing insight into the problem of poverty amid more data about the poor.
Capitalism has been a form of enchantment, a metamorphosis of the sacred in the raiment of secularity. With money as its ontological marrow, it represents a moral and metaphysical imagination as well as a sublimation of our desire for the presence of divinity in the everyday world.
Mysteriously, biologically, men and women want, or want to want, “the same thing.”
The quest for personal authenticity and autonomy in the face of unreliable communities and institutions has become a defining feature of the modern working class.
The solution to the unraveling of the social contract of employment may not be to prop up the ailing traditional job but, instead, to imagine what other forms work lives might take.
The self-made man and the confidence man have existed in dialectical tension down to the present.
In the long run, we all pay dearly for the carefully crafted commercial illusion that we can hold people to standards on a selective basis.
Can neoliberalism’s conceptual structure be traced directly to medieval Western Christianity?
The highly abstract and immaterial phantom economy is inextricable from the “real economy.”
Work is not just an economic matter. Beyond survival, a range of other human values and ideals are at stake.
There seems to be little agreement on what it is that needs sustaining, let alone how we should go about it in practice.
Is modern-day philanthropy a disease in the democratic body politic?
The personal diet has become not only a cult; it has become a political statement.
Distance can breed ignorance of the ecosystems and individual animal lives that feed us.
Both Donald Trump and Oprah Winfrey endorse the same belief: that there are only winners and losers.
Could the great size of companies like Apple and Walmart actually be a good thing?
We at Common Place over the past year read numerous articles on issues facing our cities and communities. Here are our favorite reads.
Cities are increasingly being eyed by tech companies for their social dynamism and ability to generate innovation. This will have tremendous consequences for the future of society.
Whole Foods Market is tired of your “whole paycheck” jokes. Recently, “America’s healthiest grocery store” launched a multi-million dollar advertising campaign titled Values Matter.
Taylor Swift’s recent trademarking frenzy is another example of how artists are scrambling to maintain control over their work in the face of the digital tsunami.
Is plain packaging for cigarettes a barrier to trade?
It's just not possible to love something that says “be unique, but only as unique as we'll allow you to be.”
Why should we expect that the inner self waiting to be born corresponds to some paid job or profession?
In identifying “the system” as the issue of this election, Trump has managed to find a singular concept by which to encompass issues from wage stagnation to political corruption.
Who will emerge as the new elite from this particular moment’s cast of winners and losers?