By Carrie James

Social networking, blogging, vlogging, gaming, instant messaging, downloading music and other content, uploading and sharing their own creative work: these activities made possible by the new digital media are rich with opportunities and risks for young people. This report, part of the GoodPlay Project, undertaken by researchers at Harvard Graduate School of Education's Project Zero, investigates the ethical fault lines of such digital pursuits. The authors argue that five key issues are at stake in the new media: identity, privacy, ownership and authorship, credibility, and participation. Drawing on evidence from informant interviews, emerging scholarship on new media, and theoretical insights from psychology, sociology, political science, and cultural studies, the report explores the ways in which youth may be redefining these concepts as they engage with new digital media. The authors propose a model of "good play" that involves the unique affordances of the new digital media; related technical and new media literacies; cognitive and moral development and values; online and offline peer culture; and ethical supports, including the absence or presence of adult mentors and relevant educational curricula. This proposed model for ethical play sets the stage for the next part of the GoodPlay project, an empirical study that will invite young people to share their stories of engagement with the new digital media.

Cambridge, MA: The MIT Press, 2009. 127p.

By Sonia Soul. Art by Michael Lacinere. Translation by Philip Kamp.

From the introduction: “.Intellect is the gift of the human race, the greatest and most enduring of all. This is the means by which it perceives, exists, creates and evolves, No matter haw extensive knowledge is, it has its limits. Intellect thirsts for fulfillment, to ceaselessly push these limits outward. Thus, people in that far-off period wanted to learn for they felt powerless and vulnerable in a world without bounds. They were deeply concerned with the beginning and the end and all the supernatural forces that could not be mastered. Through intellect, humanity came to fashion its view of the world. Utilizing the raw information from its immediate surroundings, it cultivated knowledge and experience, while imagination filled in the rest. Mankind had need of "Myth" because that was his own personal truth. His path in this increased his certitude about the world he had created around himelf. This is how we have come to accept the myth. In its conventional sense, that is, a narration that informs us about an older order of the world and explains it. The content of Greek mythology is not a simple matter. There is a practically endless series of accounts from various periods, and derivations on which  an  enormous classificatory endeavor has been expended and that is only the beginning. ...”

Athens. Techni. 1998. 118p.

By Herbert Marcuse

Philosophical critiques of psychoanalysis have been rare. Almost all of those that have appeared hitherto have been either undisguised attacks or, equally evidently, defenses. This one takes psychoanalysis seriously but not as unchallengeable dogma. Eros and Civilization is a stirring book and a cheering (though in no sense naive) book. Except for Ernest Jones’ two notable books on Freud and his life, this strikes the reviewer as the most significant general treatment of psychoanalytic theory since Freud himself ceased publication.”—Clyde Kluckhohn in The New York Times

London. Beacon Press. 1966. 293p. CONTAINS MARK-UP

By Matthew Arnold. Edited by J. Dover Wilson

From the cover: Manifesting the special intelligence of a literary critic of original gifts, Culture and Anarchy is still a living classic. It is addressed to the flexible and the disinterested, to those who are not committed to the findings of their particular discipline, and it assumes in its reader a critical intelligence that will begin its work with the reader himself. Arnold employs a delicate and stringent irony in an examination of the society of his time: a rapidly expanding industrial society, just beginning to accustom itself to the changes in its institutions that the pace of its own development called for. Coming virtually at the end of the decade (1868) and immediately prior to W. E. Forster’s Education Act, Culture and Anarchy phrases with a particular cogency the problems that find their centre in the questions: what kind of life do we think individuals in mass societies should be assisted to lead? How may we best ensure that the quality of their living is not impoverished? Arnold applies himself to the detail of his time: to the case of Mr Smith ‘who feared he would come to poverty and be eternally lost’, to the Reform agitation, to the commercial values that working people were encouraged to respect, and to the limitations of even the best Rationalist intelligence. The degree of local reference is therefore high, but Professor Dover Wilson’s introduction and notes to this edition supply valuable assistance to a reader fresh to the period. And they are informed by the respect and perceptive affection that Professor Dover Wilson brings to the work of Matthew Arnold as a whole.

London. Cambridge University Press. 1963. 270p.

By H. Stuart Hughes

From the Introduction: The present study is an essay in intellectual history.. But to declare that one is writing intellectual his­tory is really to say nothing until one has defined the term. History of this sort obviously deals with the thoughts and emotions of men—with reasoned argu­ment and with passionate outburst alike. The whole range of human expression—as revealed in writing, speech, practice, and tradition—falls within its orbit. Indeed every declaration of mankind more explicit than a bestial cry may in some sense be considered the sub­ject matter of intellectual history.

It might well be argued that this subject matter is not the deepest stuff of history. Below it (to use the work­able but deceptively concrete metaphor of the “high” and “low” when dealing with the human psyche) lies the realm of unorganized sentiments and routine eco­nomic processes. Marx called this realm the “sub­stratum.” For Marx the important thing to know about it was the character of the regime of production that inexorably conditioned human life: for the great social

NY. Vintage Books. Random House. 1958. 448p. THIS BOOK CONTAINS MARK-UP

By Alvin W. Gouldner.

From the Preface: Social theorists today work within a crumbling social matrix of paralyzed urban centers and battered campuses. Some may put cotton in their ears, but their bodies still feel the shock waves. It is no exaggeration to say that we theorize today within the sound of guns. The old order has the picks of a hundred rebellions thrust into its hide.

While I was working on this study, one of the popular songs of the time was "Come on Baby, Light My Fire.” It is characteristic of our time that this song, which during the Detroit riots was used as an ode to urban conflagration, was also subsequently made into a singing commercial by a Detroit auto manufacturer. One wonders: Is this “repressive tolerance,” or is it, more simply, that they just do not understand? It is this context of social contradictions and conflicts that is the historical matrix of what I have called “The Coming Crisis of Western Sociology.” What I shall be examining here is the reflec­tion of these conflicts in the idiom of social theory.

The present study is part of a larger work plan, whose first product was Enter Plato, and whose objective is to contribute to an historically informed sociology of social theory. The plan envisages a series of studies called "The Social Origins of Western Social Theory,” and I am now at work on two other volumes in it. One of these is on the relation of the nineteenth century Romantic move­ment to social theory, and another is a study in which I hope to connect the various analytic threads, presenting a more systematic and generalized sociological theory about social theories.

NY. Avon Books. 1970. 518p. CONTAINS MARK-UP