100 books like The Climate of History in a Planetary Age

Steve’s book is analytically challenging, but he has great examples and a knack for conceptualizing the core problems that are making it so hard for our world to grapple with climate change and things like mass extinction. He shows how there are three interlocking problems that all go back to how the modern state system was created as something competitive and uncoordinated, abstract from the land it’s on, and short-sighted with its politics.

Maybe, this book seems tangential to put on the list. It’s about the struggle to maintain legal authority over ancestral land in a part of what is today called eastern “Canada”. The scare quotes are there because older nations still live on this land and have not ceded their authority. The book shows how the very same problems Gardiner detailed are actually the result of the colonial order that has shaped our international politics and its capitalist system. The book also suggests a way out through an “ontology of care” for the land.

Daggett’s award-winning book is a good example of a turn in political studies to understand the roots of our environmental problems by grasping how the way we organize society was shaped during early capitalism, colonialism, and the industrial revolution. Her book is also an example of the turn to energy politics which will define this century for some time. Check out the way this book uses history and old steampunk-esque documents to show us the bizarre dreams of the industrial revolution as these were tied to exploiting laborers for the sake of the wealth generation of the few!

For folks who are now thinking how the heck can we make political progress in this locked up and self-destructive world? this book is a clear guide. It breaks down the major things that we should be thinking about as we head into a climate destabilized world. Its core idea is especially relevant and hearkens back to what Pasternak described in her work for the Algonquins of Barriere Lake: the “first virtue” of institutions going forward needs to their responsiveness to ecological feedback, even before their justice. This makes sense, too! Without our institutions being “ecologically reflexive,” they can never be just. They won’t be able to sustain fairness over generations! That’s one of the big problems Gardiner found.

By exploring today’s rapidly changing world, Friedman helps you take a step back and consider how we might be able to live life at a reasonable pace. Thank You For Being Late serves as a guide for how to respond to the speed of change around us. By understanding how the world is changing through the possibilities and dangers of Moore’s Law (technology and the internet), the Market (globalization), and Mother Nature (climate change), Friedman encourages us to consider our own adaptability. Rather than complaining and being static as individuals, Friedman suggests we need to embrace change and look at what is in our control to adapt, learn, look forward and still achieve what we want to.

Hannah Arendt is the most important political thinker of the post-totalitarian moment. While her 1951 Origins of Totalitarianism is more well-known and became a bestseller again after the election of President Donald Trump, in this collection of essays she lays out her ideas about the way that the past helps us to locate ourselves in the present by imagining and reimagining our futures. This book was hugely influential for me during my graduate studies at Yale. Unlike so many political theorists, Arendt is also a wonderfully accessible and engaging writer.

During the early 1990s, I had the good fortune to participate in Habermas’ legendary Monday night philosophy colloquium at the University of Frankfurt.

The experience transformed my understanding of the raison d’être of Critical Theory. The Philosophical Discourse of Modernity is not a book about fascism per se. Instead, it tells the story of how, after the war, the titans of interwar German Kulturpessimismus – Nietzsche (albeit, posthumously), Carl Schmitt, and Heidegger – were canonized by the leading advocates of “French Theory” as the new maîtres à penser or “master thinkers.”

Yet, the canonization of German philosophy came at a high cost. After all, historically speaking, the philosophies in question stood in close proximity to fascist ideology.

Hence, the question arises: to what extent did such pro-fascist “ideologemes” infiltrate and inform the basic tenets of French poststructuralism?

Describes in depth a brave new world of uncertain constant acceleration and continued change in institutions and social relations.

I like the way Bauman depicts a condensing resonance, a new way of “being in the world.” Specifically, this is an increasing fluidity and fragmentation of social solidarities, where nothing is secure and where everything can be made redundant.

A world that Ulrich Beck, even before the new century, referred to as “the Second Modernity.”

Despite the Covid pandemic, the two biggest threats to human society are political strife and degradation of its food supply through climate change and population explosion. Darren Qualman provides an easily understood discussion of the latter. He starts with the simple closed-loop plant/animal cycle powered by the sun’s energy, which existed up until about 300 years ago. Then, explains how the discovery of coal and oil, invention of the tractor, and development of a process to convert oil into fertilizer changed all that.

As a teenager, I was taught that the population explosion would cause mass starvation in the near future. Darren explains how force-feeding plants and domesticated animals, now using over 400 million tons of oil-based fertilizer each year, forestalled that. But combined with oil, gas, and coal burned today, human society is living with a time-bomb unless we learn to live with energy now available from the sun.

The late Huntington, a longtime Harvard professor, states early in this book that “people use politics not just to advance their interests but also to define their identity.”

As people from different cultures and civilizations began interacting with each other in our increasingly globalizing world, Huntington predicted that they would clash over deep collective identities. Way back in the early 1990s, long before 9/11, Huntington predicted that clashes between the Muslim world and the secular West were the most likely.

Cultural-religious identity matters, no question about it. My only gripe is that he devoted just a few sentences to how civilizations could promote peace. Classic political science: All dismal diagnosis, with little constructive hope!