Purpose: The purpose of this article is to propose a conceptual framework for social justice leadership as praxis and to explore the implications of this framework for leadership preparation progra...

Social Justice Leadership as Praxis: Developing Capacities Through Preparation Programs

For alternative agrifood social movements, food-system localization is both an ideal and a pathway to resolve environmental, social and economic issues in the food system. This article addresses the potential for equity within food-system localization in practical and conceptual terms. Historical processes have shaped regions and social relations with vast differences in wealth, power and privilege and this has implications for thinking about and enacting equity through food-system localization. If food-system localization efforts are to work toward equity, they must consider inherited material and discursive asymmetries within frameworks of economy, demography, geography and democracy.

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Realizing justice in local food systems

The split ladder of participation: A diagnostic, strategic, and evaluation tool to assess when participation is necessary

The need for subjectivity in EIA: discourse as a tool for sustainable development

This article proposes the concept of an ethic of community to complement and extend other ethical frames used in education (e.g. the ethics of justice, critique, and care). Proceeding from the traditional definition of ethics as the study of moral duty and obligation, ethic of community is defined as the moral responsibility to engage in communal processes as educators pursue the moral purposes of their work and address the ongoing challenges of daily life and work in schools. The ethic of community thus centers the communal over the individual as the primary locus of moral agency in schools. The usefulness of the ethic of community in regard to achieving the moral purposes of schooling is illustrated with the example of social justice. The author concludes that the ethic of community is a vehicle that can synthesize much of the current work on leadership practices related to social justice and other moral purposes of educational leadership.

The ethic of community

Chapter 1 Acknowledgments Chapter 2 Introduction Chapter 3 1. The Diverse Community or the Unoppressive City: Which Ideal for a Transformative Politics of Difference? Chapter 4 2. Transformative Communication toward Democratic Communities: Pragmatism or Critical Theory? Chapter 5 3. The Deeply Democratic Community: Reconstructing Dewey's Transformative Ideal Chapter 6 4. Cosmopolitan Unity Amidst Diversity: Alain Locke's Transformative Vision of Deep Democracy Chapter 7 5. Prophetic Pragmatism: King, West, and the Beloved Community Chapter 8 6. Transforming World Capitalisms Through Radical Pragmatism: Economy, Law, and Democracy Chapter 9 7. Deepening Democracy: Rebuilding the Public Square Chapter 10 Bibliography Chapter 11 Index Chapter 12 About the Author

Deep Democracy: Community, Diversity, and Transformation

AcknowledgmentsIntroduction. Pragmatism and Social Hope: Deepening Democracy in Global Contexts1. Achieving Our Country, Achieving Our World: Rorty, Baldwin, and Social Hope2. American Dreaming: From Loss and Fear to Vision and Hope3. Hope's Progress: Remembering Dewey's Pragmatist Social Epistemology in the Twenty-first Century4. Choosing Our History, Choosing Our Hopes: Truth and Reconciliation Between Our Past and Our Future5. Trying Deeper Democracy: Pragmatist Lessons from the American Experience6. The Continuously Planning City: Imperatives and Examples for Deepening Democracy7. The Hope of Democratic Living: Choosing Active Citizen Participation for Preferable Global FuturesNotesBibliographyIndex

Pragmatism and Social Hope: Deepening Democracy in Global Contexts

Feminist critics have charged that Aristotle's mistaken and harmful remarks about women and slaves show inconsistency or bias-driven arbitrariness. However, this analysis shows that these remarks function within a consistent and coherent theoretical corpus. Thus, both Aristotle's hierarchical and dualistic first principles and the methodology on which his entire corpus is based must be unreliable. Moreover, consistency and coherence must be insufficient warrants of theoretical insightfulness. Aristotle's mistakes suggest caveats for feminist philosophical reconstruction.

Aristotle on Necessary Verticality, Body Heat, and Gendered Proper Places in the Polis: A Feminist Critique

Political democracy, as it exists and practically works in America, with all its threatening evils, supplies a training school for making first-class men. ... A brave delight, fit for freedom's athletes, fills these arenas, and fully satisfies, out of the action in them, irrespective of success. Whatever we do not attain, we at any rate attain the experiences of the fight, the hardening of the strong campaign, and throb with currents of attempt at least. ? Walt Whitman, Democratic Vistas

Judith M. Green

Papers

Deep Democracy: Community, Diversity, and Transformation

Pragmatism and Social Hope: Deepening Democracy in Global Contexts

Aristotle on Necessary Verticality, Body Heat, and Gendered Proper Places in the Polis: A Feminist Critique

Participatory Democracy: Movements, Campaigns, and Democratic Living

Pluralism and Deliberative Democracy: A Pragmatist Approach