Wills said Ruth, who gave up her own ambition to be an evangelist in Tibet in order to support her husband’s calling, also helped create in Billy the image of a strong American Christian man. To men in the 1950s, he became a model of the church-going family man: a good husband and father with a beautiful wife who was a good mother.
This study presents the mid-twentieth-century English lord of appeal, Lord Wright, as an innovative traditionalist judge. Judges have a duty to be creative, Wright believed, but only within the framework of existing legal authority. Wright explained his innovative traditionalist perspective in relation to precedent, public policy, and legislation, and he illustrated his perspective particularly by way of contributions to decisions on worker compensation, commercial contracts, restitution, and international criminal law. He was not always a bold judge, as is especially evident from his contribution to Liversidge v. Anderson. But his efforts to develop the law without undermining established precedents and statutory authority could be subtly effective. In contract and tort decisions, he consistently argued that personal liability should attach only to outcomes that could reasonably have been expected to come about. He was realistic, and believed courts must be realistic, about the tendency of the business world to be guided primarily by its own norms. He incisively criticized implied contract theory and advanced a conception of unjust enrichment that, in England, was considerably ahead of its time. In employment law, he added a twist to freedom-of-contract reasoning, arguing that if it is permissible for individuals to use their economic advantage to impose contractual terms on weaker parties, then it should also be permissible for those parties to combine and gain the upper hand. After World War II, he argued that the positive laws necessary for punishing war criminals already existed. This study draws these arguments together in an effort to capture Wright's judicial style and to show that some of his contributions to legal thought and doctrine run deep and are historically significant.
Even while they showcased “the modern woman” in the urban Chinese context, many of these advertisements were already outdated by Western standards by the time they appeared in the 1920’s.
However, they also represented a fusion of Oriental and Occidental styles that was unprecedented. If you look at Chinese art from the late 19th century and from the 1880’s through the 1920’s, it’s clear that these posters were heavily influenced by those styles.
Shanghai, already a large international economic center back then in the 1920’s, was ground zero for these varied and often risque advertisements. The most common product advertised by far was cigarettes. Smoking after all, was seen as the mark of the “modern woman” at the time. But while tobacco ads dominated the genre, nearly every consumer product available at the time was marketed with these posters at some point.
Liverant's choice of Dugin as a collective image of Russia's intellectual and political trends is not accidental. As Liverant says, Dugin and his philosophy are not an "insignificant episode in Russian intellectual history; on the contrary, they reflect the dominant trend in current Russian politics and culture. If we wish to understand the zeitgeist that prevails in Russia today, it is essential for us to acquaint ourselves with this thinker, who expresses the innermost feelings of many of his fellow countrymen and their leadership."
Her continuing impact is also evident in the ways their son Franklin Graham, also a preacher, keeps making headlines: with his prayer rallies, with his humanitarian work and with conservative Facebook posts that often echo his mother’s criticism of an American culture she felt was in the throes of moral decay.
Source: Jimmie Durham, “American Indian Culture: Traditionalism and Spiritualism in a Revolutionary Struggle,” in , ed. Jean Fisher (London: Kala Press, 1993).
Liverant explains the appearance of Dugin in the Russian political and public life as a result of the collapse of Soviet Union. The euphoria that followed the fall of communism, says Liverant, was quickly overtaken by disappointment, insecurity, and despair. For many Russians the USSR's global reach and power were a source of pride that, for whole decade, faded into despair and humiliation. Russia of the 1990s was a mere shadow of the "Evil Empire" it once had been. During the 1990s and beginning of the new century the Russian sense of national tragedy and decay has been additionally aggravated by the military actions of America and her allies in Serbia and Iraq that showed a profound disrespect for the Kremlin. The humiliation, says Liverant, resulted in fierce nationalism and rage, directed not only toward the former Russian republics Ukraine and the Baltic States, but to the ethnic minorities, Jews and the West. "Overtaken by confusion, frustration, and nostalgia for its former glory, Russia was a breeding ground for xenophobia and nationalist discontent," writes Liverant. This environment gave birth to radical movements and activists, and the most brilliant and talented of all them, says Liverant, was Aleksandr Dugin.
"Aleksandr Dugin has every reason to feel profoundly satisfied - finishes his essay Yigal Liverant - Before his very eyes, the ideology which he developed under the names "Traditionalism," "National Bolshevism," and "Eurasianism" is becoming the official line of the Russian government. He is quite justified in proclaiming, "Putin is becoming more and more like Dugin." This once-obscure intellectual is now the chief philosopher of the "radical center." And while the glorious Russian nation is marching to his tune, we would be wise to recall the words of Isaiah Berlin-a thinker who was Dugin's opposite in almost every way-who warned us that ideas "nurtured in the stillness of a professor's study" could destroy a civilization."
are not very competitive, being dominated by large monopolies or oligopolies (and here, the list is endless). Finally, various levels of government do, occasionally, regulate the economy. Still, the ideal construct of capitalism allows us to compare and contrast the economic systems of various societies to this definition, or compare the American economy to itself over time.
Could she give up her own dream – becoming a missionary in Tibet – and be the supportive wife of an ambitious young preacher who had set his sights on evangelizing America?