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Industrial Violence and the Legal Origins of Child Labor challenges existing understandings of child labor by tracing how law altered the meanings of work for young people in the United States between the Revolution and the Great Depression. Rather than locating these shifts in statutory reform or economic development, it finds the origin in litigations that occurred in the wake of industrial accidents incurred by young workers. Drawing on archival case records from the Appalachian South between the 1880s and the 1920s, the book argues that young workers and their families envisioned an industrial childhood that rested on negotiating safe workplaces, a vision at odds with child labor reform. Local court battles over industrial violence confronted working people with a legal language of childhood incapacity and slowly moved them to accept the lexicon of child labor. In this way, the law fashioned the broad social relations of modern industrial childhood.

Hants. Pp. 214. fZO.00 HC, f6.96 PR. This book will be welcomed by both Continental and Anglo-American philosophers. Continental philosophers will find here a useful exploration of Merleau-Ponty's peculiar relations to phenomenology and its nemesis, structuraiism. Prof. Schmidt traces the development of three prominent themes in Merleau-Ponty's social thought (the relationship between philosophy and the human sciences, the problem of others, and the nature of expression and historical meaning) via a (usually: see below) careful examination of the relationships between Merleau-Ponty's thought and that of the philosophers who most influenced him: primarily Husserl, Sartre and Saussure. His discussion of Husserl on psychologism in Chap. 2 is particularly valuable.

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Critics of what is called the “Enlightenment project” have argued that it has been responsible for a number of current social pathologies. At the same time, the term “civil society” has been used to designate those patterns of solidarity that the Enlightenment project allegedly disrupts. This article (1) argues that characterizations of the Enlightenment project tend to be elusive and historically questionable, (2) suggests that the concept of civil society is ambiguous in both its object and its intent, (3) explores how Kant provided a more rigorous account of the relationship between enlightenment and civil society, an account which rests on a contrast between civil and cosmopolitan society, and (4) considers some of the difficulties that plague attempts to define “civility” as a virtue.