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Domesticating the Invisible examines how postwar notions of form developed in response to newly perceived environmental threats, in turn inspiring artists to model plastic composition on natural systems often invisible to the human eye. Melissa S. Ragain focuses on the history of art education in Cambridge, Massachusetts, to understand how an environmental approach to form inspired new art programs at Harvard and MIT. As they embraced scientistic theories of composition, these institutions also cultivated young artists as environmental agents who could influence urban design and contribute to an ecologically sensitive public sphere. Ragain combines institutional and intellectual histories to map how the emergency of environmental crisis altered foundational modernist assumptions about form, transforming questions about aesthetic judgment into questions about an ethical relationship to the environment.

This is a book about one of the most controversial concepts in economics the invisible hand. The author explores the unintended social consequences implied by the invisible hand and discusses the mechanisms that bring about these consequences. The book questions, examines and explicates the strengths and weaknesses of invisible hand explanations concerning the emergence of institutions and macro-social structures, from a methodological and philosophical perspective. Aydinonat analyses paradigmatic examples of invisible-hand explanations, such as Carl Menger's `Origin of Money' and Thomas Schelling's famous chequerboard model of residential segregation in relation to contemporary models of emergence of money and segregation.Based on this analysis, he provides a fresh look at the philosophical literature on models and explanation and develops a philosophical framework for interpreting invisible hand type of explanations in economics and elsewhere. Finally, the author applies this framework to recent game theoretic models of institutions and outlines the way in which they should be evaluated. Covering areas such as history, philosophy of economics and game theory this book will appeal to philosophers of social science and historians of economic thought, as well as to practising economists.

“Here, Mr. Split-Foot, do as I do!” exclaimed the child, and the spirits obeyed her command. Thus, in 1848, thirteen-year-old Margaret Fox inaugurated the age of spiritualism. Those early spirit manifestations in a humble New York farmhouse were “but the beginning of a grand seance which for the next half century was to see persons returned from the dead walking upon the earth, mingling freely with mortal Americans. Ceremonies were performed which united in wedlock the living and the dead; ghostly schoolboys returned from the land of the spirits to revisit their old schoolhouses, upsetting the dignity of earthly classrooms . . . Drivers of owl horsecars . . . were intrigued by beautiful female spirits who rode their cars at night and promptly vanished if approached for a fare.” The colorful career of Margaret Fox, the most famous medium of the era and the “fountainhead” of the cult of spiritualism, attracted the attention of the most prominent public figures of the day. For P. T. Barnum, this phenomenon was another novelty to present to the American public. Horace Greeley took a personal interest in Margaret and her sister; he gave the movement extensive publicity. Lincoln often invited Margaret Fox and other mediums to the White House for seances, during which attempts were made to invoke the spirit of the Lincolns’ dead son. Members of Congress, judges, and intellectuals of the day were well acquainted with her and with the spiritualist movement. The course of this spirit invasion and the many and varied means by which men communicated with dwellers of the other world are the subjects of this volume. With Margaret Fox the spirits spoke by rapping on floor and furniture. With others they communicated by writing on slates, by touching with ghostly hands, by moving furniture (one medium was so popular that his furniture followed him about like a pack of dogs). Some spirits spoke directly through the mouths of entranced mediums. And some were so bold—or so talented—that they were able to materialize in the flesh before properly receptive groups of people—and happy indeed was the devotee who received a warm embrace from a lovely young spirit lady or a handsome ghostly gentleman during such a materialization. The spirits who thus displayed their interest in this mortal world soon came to have a considerable influence over whole segments of the American population. For some, spiritualism was a comforting means of maintaining contact with loved ones now departed. For others it was a religion, a blessed aid on the road to salvation. For still others it provided practical assistance with more earthly problems. Many found in it intriguing puzzles for scientific investigation. And for the whole country it provided a constant source of excitement, interest, and entertainment. Written in spritely prose and permeated with a grave humor, this account of nineteenth-century spiritualism will be equally satisfying to the casual reader interested in a good story, and to the scholar seeking serious social history.

Author of the acclaimed Beginners Guide to Mediumship, Larry Dreller digs deeper into the role of mediums and the meaning of mediumship in our complex, rational, increasingly scientifically sophisticated world. Mediumship necessarily revolves around the, to some scary, but inevitable fact of death. In a broad sense, a medium is simply one who communicates with the spirits of the departed. There is ample evidence of life after death, the continuation of the soul, and other forms of life we don't understand. Yet modern science and technology have yet to explain (or explain away) that evidence. In Secrets of a Medium, which is an advanced guide to mediumship, Dreller explores death, the afterlife, and those realms beyond the mortal world in a readable, sensible manner, unclouded by vague jargon or dogmatic faith. He explains the range of psychic abilities and characteristics of mediums--the difference between psychics and channelers, the mental and physical abilities of mediums, what mediums believe, and typical settings for the work of a medium. On a practical side, he lists what is needed for a seance and other works, and how to prepare oneself mentally, physically, and spiritually for the work of a medium. He goes into some depth about what to expect when contact is made with the other side. More than just a guide to mediumship as a practice, Dreller provides a guide to life for the aspiring medium. A glossary of paranormal terms, an extensive bibliography, and a guide to the paranormal and mediumship in popular media make this an invaluable reference to aspiring and practicing mediums.

Popular culture often champions freedom as the fundamentally American way of life and celebrates the virtues of independence and self-reliance. But film and television have also explored the tension between freedom and other core values, such as order and political stability. What may look like healthy, productive, and creative freedom from one point of view may look like chaos, anarchy, and a source of destructive conflict from another. Film and television continually pose the question: Can Americans deal with their problems on their own, or must they rely on political elites to manage their lives? In this groundbreaking work, Paul A. Cantor explores the ways in which television shows such as Star Trek, The X-Files, South Park, and Deadwood and films such as The Aviator and Mars Attacks! have portrayed both top-down and bottom-up models of order. Drawing on the works of John Locke, Adam Smith, Alexis de Tocqueville, and other proponents of freedom, Cantor contrasts the classical liberal vision of America -- particularly its emphasis on the virtues of spontaneous order -- with the Marxist understanding of the "culture industry" and the Hobbesian model of absolute state control. The Invisible Hand in Popular Culture concludes with a discussion of the impact of 9/11 on film and television, and the new anxieties emerging in contemporary alien-invasion narratives: the fear of a global technocracy that seeks to destroy the nuclear family, religious faith, local government, and other traditional bulwarks against the absolute state.

Is there such a place called the spiritual world? This mysterious plane of existence had eluded man from the beginning of known time. You would think, being in the twenty-first century, we would be more conversant regarding this phenomenon, but alas, this is not so. Who can give us an account and possibly give us some definite realization to its validity? First and foremost, it is suggested the spirit world is all around us here and now, lying adjacent to the material world, not some distant planet in the cosmos. In my books, I have tried to explain the fundamental principles involved in communicating with the afterlife. I believe that very shortly the spiritual world will become a natural sequence of events. At the moment, the only proof is through a medium acting as a mediator between the two worlds, relaying information from those who have passed on from their earthly duties. I just happen to be one of those mediums who can bring the two worlds together momentarily.

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