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Both the Austrian and Bloomington Schools emphasize the dispersal of information to the level of individual agents. An underappreciated difference is the Bloomington emphasis on the moral psychology of agents and its relation to covenant. Covenant refers to a habit, a sense of obligation to consider the interests of the other in decision making, and a commitment to do so that is not easily or unilaterally broken. This chapter seeks to elaborate the lineage of covenant in constituting political order and its implications for the moral psychology of agents and artisanship. This exploration raises issues of metaphysical foundations as they relate to values and to the Hobbesian–Aristotelian divide in starting points. An application to the environmental crisis, with particular reference to vested interests promoting disinformation, obfuscation, and doubt about anthropogenic climate change, suggests value in emphasizing covenant.

Bloomington scholars are critical of the rather wide-spread “Model Platonism” of both Austrian and Chicago economists. Their empirical, B, perspective avoids the more extreme views of both Austrian “mindful economics,” A, and Chicago “mindless economics,” C. Yet the B is not a mere convex combination of A and C. It is rather a psychologically grounded empirical evidence-oriented approach that keeps clear of the non-empirical spirit of von Mises’ and Selten’s methodological dualism on one hand and the instrumentalist and behaviorist spirit of much of neo-classical economics on the other hand.

Purpose – The purpose of this chapter is to develop a framework for understanding deviant genres of music. Although it seems destructive, deviant music has positive effects, and can encourage greater socialization into the larger society.

Design/methodology/approach – By looking at deviant music of the past, it is possible to see more clearly why such music was created, and what functions it has in society. Three main functions were identified: social criticism, spreading the news, and public catharsis of outstanding events.

Findings – These three functions are found in deviant music today. But there are differences. Heavy metal, a counter culture, uses offensive language and images to repel unwanted outsiders and thus avoids commercialization. Grunge, music of a drop out culture, became popular and lost some of its alternative identity. Rap started as a legitimate African American youth art form but was hijacked by the music industry and has expanded beyond a meaningful art world. This has left both artists and listeners vulnerable to a distorted image.

Originality – The real value of deviant music is its historical record of the inner world of subcultures.

Beginning in narrative re-evaluated daily from classrooms inside prison walls, this article further explores cultural, ethical, and social values of teaching college courses inside the wall. Interrogating public discourse over what Eric Schlosser terms the “prison–industrial complex” arrogates subsequent considerations. Prison-building became a growth industry, even as prevailing political response to prisoners themselves became increasingly censorious and unforgiving. Traditional American culture preaches redemption but relishes abasement, promises forgiveness but refuses forgetting. Carefully examining further questions about humanistic discourse as a possible locus for radicalization, we finally confront how the prisoners’ situation reflects rather than deflects traditional expectations.

Feminist legal activists in law schools developed what we call critical community tactics beginning in the late 1960s to bring about important cultural change in the legal educational arena. These feminist activists challenged the male-dominant culture and succeeded in making law schools and legal scholarship more gender inclusive. Here, we develop the critical community tactics concept and show how these tactics produce cultural products which ultimately, as they are integrated into the broader culture, change the cultural landscape. Our work then is a study of how social movement activists can bring about cultural change. The feminist legal activists’ cultural products and the integration of them into the legal academy provide evidence of feminist legal activist success in shifting the legal institutional culture. We conclude that critical community tactics provide an important means for social movement activists to bring about cultural change, and scholars examining social movement efforts in other institutional settings may benefit from considering the role of critical community tactics.