In 1945 Jacques S. Hadamard surveyed mathematicians to determine their mental processes at work by posing a series of questions to them and later published his results in An Essay on the Psychology of Invention in the Mathematical Field.

Horwitz argued a fairly radical point, which I think never received wide enough recognition due to the subject matter and his extremely difficult (dense and dry) style.  He said, “I seek to show that one of the crucial choices made during the antebellum period was to promote economic growth primarily through the legal, not the tax, system, a choice which had major consequences for the distribution of wealth and power in American society”

Universal Design for Learning: Theory and Practice by Meyer, Rose, and Gordon (a book recognized as the core statement about UDL, which you can read for free) walks us through how educators actively change their practice to become more inclusive and helps us weigh choices in terms of how we create unnecessary barriers:

Circe by Madeline MillerThis magnificent story of the famous witch goddess from Homer’s Odyssey was shortlisted for the 2019 Women’s prize for fiction. It is both hugely enjoyable, showing the very male classical epic from a female point of view, and profoundly affecting in its depictions of the trials of immortality. This book is the closest you can get to experiencing what it might really be like to be a goddess, with all its benefits and sacrifices.

There are other mathematical models of institutionalized bias out there! Male-Female Differences: A Computer Simulation shows how a small gender bias compounds as you move up the corporate ladder. The Petrie Multiplier shows why an attack on sexism in tech is not an attack on men.

Schelling's model gets the general gist of it, but of course, real life is more nuanced. You might enjoy looking at real-world data, such as W.A.V. Clark's 1991 paper, A Test of the Schelling Segregation Model.

Figures like Kenneth Hagin, his protégé Kenneth Copeland, Oral Roberts, and, of course, Osteen himself built up individual followings: followings that often grew as a result of cross-promotion (something religious historian Kate Bowler points out in her excellent Blessed, a history of the prosperity gospel movement). One preacher might, for example, feature another at his conference, or hawk his cassette tapes.

James Suzman’s ‘Work: A History of How We Spend Our Time’ is published next month by Bloomsbury.

“Extraordinary Commonplaces,” Robert Darnton

Axel Bruns’ dismantling of the filter bubble.

Timothy Morton is Rita Shea Guffey Chair in English at Rice University in Houston. He is the author of Realist Magic: Objects, Ontology, Causality and Hyperobjects: Philosophy and Ecology after the End Of The World.

he ZORA Canon, our list of the 100 greatest books ever written by African American women, is one of a kind, yet it exists within a rich cultural tradition.

n their book “New Power,” Henry Timms and Jeremy Heimans lay out the characteristics of old and new power.<img class="ex t u je ak" src="https://miro.medium.com/max/1862/1*jmW_5ey9vS_fNMPt5qO5Cg.png" width="931" height="522" role="presentation"/>

Seeking more fuel from art, Proust started reading John Ruskin, whose influential The Seven Lamps of Architecture (1849) and The Stones of Venice (1851-53) revived popular interest in medieval art.

Which brings me back to 1984.  Also in that year, Michael Piore and Charles Sabel published The Second Industrial Divide: Possibilities for Prosperity (Basic). They found their new highly flexible manufacturing firms in northwestern and central Italy instead of Silicon Valley.  Their entrepreneurs had ties to communist parties and the Catholic Church instead of liberation sympathies. But the idea was much the same: computers would be the key to flexible specialization. For all the talk since about economic complexity, that is the book about the changing division of labor worth re-reading.

I wondered if he was an ethnic white rather than a white Anglo-Saxon Protestant. The historian Matthew Frye Jacobson, in “Whiteness of a Different Color,” describes “the 20th century’s reconsolidating of the 19th century’s ‘Celts, Slavs, Hebrews and Mediterraneans.’ ” By the 1940s, according to David Roediger, “given patterns of intermarriage across ethnicity and Cold War imperatives,” whites stopped dividing hierarchically within whiteness and begin identifying as socially constructed Caucasians.

I wanted my students to gain an awareness of a growing body of work by sociologists, theorists, historians and literary scholars in a field known as “whiteness studies,” the cornerstones of which include Toni Morrison’s “Playing in the Dark: Whiteness and the Literary Imagination,” David Roediger’s “The Wages of Whiteness,” Matthew Frye Jacobson’s “Whiteness of a Different Color: European Immigrants and the Alchemy of Race,” Richard Dyer’s “White” and more recently Nell Irvin Painter’s “The History of White People.”

While I would say that Alexander L. George and Andrew Bennett’s book “Case Studies and Theory Development in the Social Sciences“, is neither a new book nor an old one (it was published in 2004), it is definitely a classic and a must-read. Moreover, I’m a comparativist, and someone who undertakes systematic case study comparisons, so George and Bennett’s book is definitely my go-to when I want to revise my research strategy.

Similarly, the moral foundations theory originally put forth by Jonathan Haidt and Jesse Graham purports that humans have (in the most common and widely discussed versions of the theory) five innate moral building blocks: care/harm; fairness/cheating; loyalty/betrayal (associated with in-group/out-group consciousness); authority/subversion; and sanctity/degradation (“sanctity” is also often referred to as “purity” in the relevant discussions). Liberals are highly attuned to care/harm and fairness/reciprocity, but conservatives, while valuing care, also emphasize authority and purity, which means that their approach to care/harm will be very different from that of liberals. (In fairness, many on the far Left also emphasize purity and fall into authoritarianism.)