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In-class societies such as the Mini-Society and Mini-Economy provide opportunities for teaching important lessons about choice, scarcity, and economic organization. Those lessons are multiplied when in-class societies meet each other for simulated international trade. We describe a Global Entrepreneurship Marketplace Fair (GEM Fair) for participating elementary and middle school students. The basics of in-class societies, the benefits of cross-society trade, and the administrative setup of an international marketplace are summarized. The limitations of a GEM Fair as also discussed, including large subsidies from parents, “end-of-the-world” effects near the end of a GEM Fair, and the tendency of a free GEM Fair market to produce too many snack food items (from a parent’s or teacher’s point of view).

This essay asks: How can we understand and theorise the impacts of robots and Artificial Intelligence (AI) on everyday life based on Radical Humanism? How can Lefebvre's ideas be used to reveal the ideological character of contemporary accounts of the impacts of robots and AI on society? It engages with rather unknown works of the Radical Humanist Henri Lefebvre on the sociology and philosophy of technology such as Vers le cybernanthrope (Towards the Cybernanthrope). Foundations of a Lefebvrian, dialectical, Radical Humanist approach to the sociology and philosophy of technology are presented. This essay introduces Lefebvre's notion of the cybernanthrope and sets it in relation to robots and AI in contemporary society. Based on Lefebvre's critique of the cybernanthrope, this chapter develops foundations of the ideology critique of robots and AI in digital capitalism. It discusses examples of technological deterministic and social constructivist thought in the context of robotics, AI, and cyborgs and argues for an alternative, Lefebvrian, dialectical approach. This essay situates Humanism in the context of computing, AI and robotics. The chapter advances a Lefebvrian Radical Humanism by engaging in analyses of AI and robots in Post-humanism, Transhumanism, techno-deterministic approaches, social construction of technology approaches, techno-optimism, techno-pessimism, acceleratonism, the mass unemployment hypothesis and Spike Jonze's movie Her. This chapter shows that the major lesson we can learn from the Radical Humanist sociology of technology and Henri Lefebvre's works on technology is that Radical Humanism helps creating and sustaining technologies for the many, not the few. This insight remains of high relevance in the age of digital capitalism, smart robots and AI.

This chapter shows how the community college plays a unique role in producing American citizens with “global competence,” one of the main aims of institutions of higher education under the banner of its internationalization. While much discussion on how to achieve that aim has centered on study-abroad programs and curriculum changes targeting American-born students, this chapter focuses on the community college's contribution to producing “globally competent” American citizens through extensive classes in English as a Second Language (ESL) for immigrants. Based on ethnographic fieldwork from 2001 to 2002 in ESL classes at a community college in the northeastern United States, this chapter examines three ways a community college's ESL classes foster such “global competence” in immigrants of various backgrounds: (1) by grooming them to be “American educated subjects” by disciplining them and teaching them “common sense” knowledge of American life, (2) by providing them with a space to develop a supportive community that goes beyond their ethnic networks, and (3) by nurturing students’ self-esteem in their new home. This chapter highlights the worldwide importance of the type of higher education, such as a community college, that serves the needs of local communities, including internationalized and underserved local communities – that of immigrants. It also points out the imbalance in the discussion of “global competence,” which focuses mainly on study abroad, and opens up a field of enquiry about “global competence” from another angle.

The second edition of the Bibliographic Classification of H. E. Bliss (BC2), being prepared under the editorship of Jack Mills, Vanda Broughton and others, is a rich source of structure and terminology for thesauri covering different subject fields. The new edition employs facet analysis and is thesaurus‐compatible. A number of facet‐based thesauri have drawn upon Bliss for terms and relationships. In two of these thesauri the Bliss Classification was the source of both systematic and alphabetical displays. The DHSS‐DATA thesaurus, published by the United Kingdom Department of Health and Social Security, provides controlled terms and Bliss class numbers for indexing and searching the DHSS‐DATA database. The ECOT thesaurus (Educational courses and occupations thesaurus) prepared for the Department of Education and Science, uses the software designed for the British Standards Institution ROOT thesaurus to generate an alphabetical display from the systematic display derived from the Bliss schedules. Problems, benefits, and future prospects of Bliss‐based thesaurus construction are discussed.

This chapter focuses on the question: What is Humanism? The chapter discusses definitions of Humanism. It synthesises such definitions in order to provide a philosophical understanding of Humanism. This understanding has epistemological, ontological and axiological dimensions. The chapter points out that Humanism is transcultural. Common objections to Humanism are discussed by engaging with the works of the historian Yuval Noah Harari. Based on the general understanding of Humanism, the approach of Radical Humanism is introduced. Radical Humanism is a particular form of Humanism. Its epistemological, ontological and axiological aspects are outlined. The chapter discusses four examples approaches of Radical Humanism (Karl Marx, Erich Fromm, Wang Ruoshui, David Harvey).

This chapter deals with the question: What is a conspiracy theory? It provides a concept of conspiracy theories and situates conspiracy theories in the context of COVID-19.

In order to understand how COVID-19 conspiracy theories work, one requires a theoretical concept of conspiracy theories. The developed understanding is especially grounded in Frankfurt School critical theory. Section 2 of this chapter works out a critical theory concept of conspiracy theories. Section 3 is an introduction to the communication of COVID-19 conspiracy theories.

This chapter is a reflection on the digital mediation of death and dying in the COVID-19 pandemic from a critical political economy perspective. It asks: What is the role of the communication of death and dying in capitalist society? How has communication with dying loved ones changed in the COVID-19 pandemic? What roles have digital technologies and capitalism played in this context?

Building on foundational theoretical insights into the role of death and dying in capitalism, this essay presents some empirical studies of death and dying in society and the COVID-19 pandemic and interprets their findings from a Communication Studies perspective.

In capitalist societies, death and dying are taboo topics and are hidden, invisible and institutionalised. The COVID-19 pandemic had contradictory effects on the role of death in society. It is a human, cultural and societal universal that humans want to die in company with loved ones. The presented empirical studies confirm the insights of the philosophers Kwasi Wiredu and Jürgen Habermas that humans are fundamentally social and communicative beings from the cradle to the grave. The wish to die in a social manner derives from humans' social and communicative nature. In capitalism, the reality of dying diverges from the ideal of dying. Capitalism hides, individualises, makes invisible and institutionalises death and dying.

The analysed studies confirm the insights of the philosophers Kwasi Wiredu and Jürgen Habermas that humans are fundamentally social and communicative beings from the cradle to the grave. Building and going beyond the works of the political theorist and philosopher Achille Mbembe and the philosopher and sociologist Erich Fromm, the essay introduces the notion of capitalist necropower. It is shown how the COVID-19 pandemic in many cases destroyed the social and communicative nature of human beings and how capitalist necropower created unnecessary surplus deaths and formed the context of the digital mediation of communication with dying loved ones in the pandemic.

In several previous papers, the present author has examined Marx's view of the future, post‐capitalist society, but without systematic consideration of moral or ethical issues (Elliott, 1976, 1978, 1980, 1986; Elliott and Scott, 1986). In recent papers, moral and ethical dimensions of Marx's critique of capitalist society have been studied (Elliott, 1986a, 1987). This article endeavours to link and synthesise these two lines of inquiry by expressly identifying moral and ethical aspects of Marx's vision of the future society and connecting those considerations to his socio‐economic and socio‐historical perspective on capitalism.

According to the late Maxime Rodinson, there exists a basic affinity between the economic scheme of Islam and the capitalist system. Although most Muslims, including pro‐capitalist ones, like to think of Islam as a unique way of life and one distinguished from both capitalism and socialism, there exist various Muslims who, like Rodinson, find important similarities between Islam and capitalism. One such similarity concerns private ownership of property and the means of production. According to Zubair Hassan of India, “Islam, like capitalism, permits private ownership of property including the means of production and grants freedom of enterprise”.

This study aims to examine the responses and perceptions of Israeli Arab teachers toward multicultural and educational issues concerning Jewish–Arab relations.

This study is a qualitative research. The study included 44 novice Arab teachers, who teach Hebrew in the Arab sector and are currently studying toward their masters’ degree at a teacher education college in northern Israel. The teachers were asked to read the novel Nadia by Galila Ron Feder–Amit. Published in 1985, the novel describes the complex integration of Nadia, an Arab village girl, into a Jewish boarding school, and it is narrated in first person. After having read the novel, the teachers were requested to answer the writing task, which addressed the character of the protagonist, the issue of teaching the novel in the Jewish and Arabic educational systems and the anticipated responses of Jewish and Arab students to the novel.

Phenomenological analysis of the teachers’ responses found that the reading experience was complex and resulted in a variety of responses toward the protagonist. Some were based on identification and appreciation, while others on criticism and judgment of the heroine’s restraint vis-a-vis the racism that she was experiencing. However, most of the teachers demonstrated moral courage and thought that the novel should be taught, as they viewed it as a bridge leading to understanding between the two nations. The teachers anticipated conflicting responses of Jewish and Arab students to the novel, according to the students’ political views and values.

These findings indicate that the educational system should include political texts relating to the Jewish–Arab schism, especially texts that voice the Palestinian narrative. This view differs from the current situation in both sectors, whereby the tendency is to avoid political texts while ignoring the Palestinian narrative.

The study shows that the reading experience of a political novel affords various and often contrasting responses with the teachers facing the didactic challenges. The teachers who participated in the study anticipated complexity of the reading and teaching process, yet were not deterred by it, particularly in view of the novel’s messages – striving to understand the “other” and to bridge a discourse between the nations.