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Taking up three urgent problems of social justice neglected by current theories and thus harder to tackle in practical terms and everyday life, Martha Nussbaum seeks a theory of social justice that can guide us to a richer, more responsive approach to social co-operation. The idea of the social contract - especially as developed in the work of John Rawls - is one of the most powerful approaches to social justice in the Western tradition. But as Nussbaum demonstrates, even Rawls's theory, suggesting a contract for mutual advantage among approximate equals, cannot address questions of social justice posed by unequal parties. How, for instance, can we extend the equal rights of citizenship - education, health care, political rights and liberties - to those with physical and mental disabilities? How can we extend justice and dignified life conditions to all citizens of the world? And how, finally, can we bring our treatment of non-human animals into our notions of social justice? 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Happiness became an enigmatic, always unattainable, means of seducing humankind into living an ethical life. Freud fared no better when he tried to ground human striving, aggression and destructiveness in the death drive, like Aristotle attributing purpose where none exists. Neither overarching principle can guide or govern \"the remainder of life\", in which our inherently disruptive unconscious moves in breaks and swerves to affect who and how we are. Lear exposes this tendency to self-disruption for what it is: an opening, an opportunity for new possibilities. 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Why has the university become an ideological war zone? What has happened to Truth? Wendy Brown places nihilism at the center of these predicaments. Emerging from the replacement of God and tradition with science and reason, nihilism removes the foundation on which values, including that of truth itself, stand. It hyperpoliticizes knowledge and renders the profound trivial, the future unimportant, and corruption banal.  To consider remedies for this condition, Brown turns to Max Weber’s Vocation Lectures. Weber decries the effects of nihilism on scholarly and political life and famously proposes to keep the two separate, restricting academic work to the pursuit of facts and the political realm to the legislation of values. Without accepting Weber’s arch oppositions, Brown acknowledges the distinctions they mark as she charts reparative strategies for our own times. 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