Amusing Ourselves to Death: Public Discourse in the Age of by Neil Postman

By Neil Postman

Initially released in 1985, Neil Postman’s groundbreaking polemic concerning the corrosive results of tv on our politics and public discourse has been hailed as a twenty-first-century booklet released in the 20 th century. Now, with tv joined through extra refined digital media—from the net to mobile phones to DVDs—it has taken on even better value. Amusing Ourselves to Death is a prophetic examine what occurs whilst politics, journalism, schooling, or even faith develop into topic to the calls for of leisure. it's also a blueprint for regaining controlof our media, so that they could serve our maximum ambitions.

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S. News & World Report, May 24, 1999.   BASIC CONCEPTS Best of all, the story would then be able to offer an analysis of what might happen next—the direction in which the administration’s policies, business pressure, and public opinion at large were heading. Why Does Philosophy Matter? Political economy has two commonly used meanings. One is the description and analysis of the way government and economics interact in one place at one time. The political economy of a place—say, Egypt in the nineteenth century, Japan after World War II, or Silicon Valley in the late twentieth century—is the unique way in which government, politics, business, and people interact in that place, at that specific time.

But the linking of all financial markets is, in turn, reducing the freedom of nations to keep their political and economic systems closed, yet still attract the outside investors needed for economic growth. Is there a philosophy that explains how political economy will—or should—act in this speeded-up world? Should markets be regulated by some yet-to-be-invented international entity so that inequalities produced by the unfettered operation of this huge, internationally linked capital market can be reduced?

In addition, some religions, notably Islam, could be considered philosophies of political economy. Koranic injunctions against usury have shaped some banks in the Islamic world, both in the past and today. 4 But the world today largely operates on the principles of political economy spelled out by Smith and his intellectual descendants. In most of Europe, by the eighteenth century feudalism had broken down and economic exchanges had become less formalized, more free to respond to changing forces of supply and demand.

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