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After his break with Kinsey, Legman aimed to make a place for himself among New York City intellectuals as a full-time writer and editor on topics of sex. Between 1946 and 1948, he was at work drafting Love & Death, a series of essays on the effects of censorship and repression on American culture. Love & Death was an early foray into the criticism of mass culture and an early content analysis of comic books, detective fiction, and stereotypes of women in mass culture. In it Legman argued that the repression of sex in mass culture inevitably led to a sick and violent society. This chapter shows Legman developing and circulating his essays among New York’s writers and editors, unpacks his negative critique of mass culture, and presents the responses of some of his prominent readers. Although the book was rejected by several dozen publishers, Legman got attention for his views. Through Fredric Wertham, one of the principal psychiatrists in New York City, Legman gave a public lecture on psychoanalytic approaches to comic books. Also discussed is Legman’s marriage to his first wife, Beverley Keith, and the salons they held at their tiny house in the Bronx.

The metaphilosophical discussion, in this chapter, focuses on the main points of contention that have been raised against Cassirer’s system and discusses them in an ordered manner. This presentation is clearly sympathetic with Cassirer. While not all objections can be refuted, the general defense of his system is meant to acknowledge these criticisms, where they cannot satisfactorily be rejected, but to emphasize that they are not able to deal a death blow to the philosophy of symbolic formation. Moreover, this metaphilosophical discussion will spell out some answers to criticisms that Cassirer himself did not give and also, due to his historic situation, was not able to. Two concluding sub-sections discuss the issue of an ethics that can putatively emerge from Cassirer’s philosophy. There are at least two ways one can derive ethical or metaethical ideas from Cassirer, who did not himself write an explicit ethics.

This chapter explains why the customary arguments for Newman's greatness will no longer suffice. An evaluation of Newman's lack of success in influencing the modern world has the secondary advantage of providing a survey of the religious milieu in which his ideas have had to compete, but its primary purpose is to establish Newman's impeccable credentials as a failure. The totality of his failure is the measure of his grandeur as a critic of culture. Newman despised the anti-dogmatic principle of modern culture's liberalism. This chapter presents the facts of Newman's life and the sense of his words in order to define what he meant by the term liberalism.

As recent history (seen especially in terms of ego-centric genealogies) seems to provide only disappointment, sin, and conflict, more and more Guhu-Samane Christians look to the possibility of salvation in a purported deep socio-centric genealogical connection to Israelites. Israelites are held up as models for conversion as people with a “traditional” culture, while they are also understood as the people who first converted to Christianity. Israelites are thus the primary model for the sacred ethnicity of transformation. Lost Tribes discourses are found all across Papua New Guinea and are starting to be a mode of political engagement at the level of an emerging Christian public sphere, in which different people recognize one another as engaged in similar projects of critique and reform of their own cultures and the nation at large.