“These days ecstasy is indeed out of fashion,” the late critic Ellen Willis wrote, despairingly, in 1992. The quest for an ecstatic existence had once inspired Willis to seek a new life; to leave her first husband, move to the East Village, and, eventually, form the radical feminist group Redstockings. Her brand of feminism (often called “pro-sex”) bristled against the division of sexual expression into categories of good and bad, and rejected the anti-porn movement’s moralism, which Willis saw as essentially conservative. Willis envisioned a world in which women embraced bolder, trickier

THE PATIENT was a twenty-six-year-old mother of two, and she had just been sterilized. After getting a diagnosis of Hodgkin’s disease, a lymphatic cancer, during her second pregnancy, the young woman had realized that giving birth again would likely kill her. She had harangued a doctor for months, until he finally agreed to schedule a tubal ligation. When the anesthetic lifted, the first voice she heard was the surgeon’s. “The sterilization procedure was a success,” he said. “And congratulations, you’re eight weeks pregnant.” 

The young woman asked her hospital for an abortion; her doctors

In the 1920s, an anarcho-syndicalist union in Germany distributed a pamphlet beginning: “May God punish England! Not for nationalistic reasons, but because the English people invented football! Football is a counterrevolutionary phenomenon.” Fifty-five years later, in his recently translated memoir Kicks, Spits & Headers: The Autobiographical Reflections of an Accidental Footballer (1976), Torinese leftist radical and professional footballer Paolo Sollier claps back: “I think that sports are an important field to be active in. One which the left has always avoided because of a question of

THE WORLDS CONJURED in analytic philosophy are strange ones, in which abstract persons are trapped in a shifting kaleidoscope of hypotheticals, posited obligations, infinite regressions, near and far possible worlds. Even after the so-called applied turn in the last century of ethics and political philosophy, the tendency by professional thinkers to treat every real-world problem as a logic puzzle persists. 

This approach has extended to analytic philosophers’ theorizing about reparations for slavery. Some, like political philosopher Bernard Boxill, have urged an approach situated in Lockean

IN 1947, A YOUNG AUDRE LORDE and her family boarded a train from New York to Washington, DC. Along with their luggage, they carried a box of food, including roast chickens, bread, butter, pickles, peppers, carrots, a spice bun, peaches, iced cakes, rock cakes, iced tea, napkins, and a rosewater-dampened washcloth. “I wanted to eat in the dining car,” Lorde writes in her autobiography, Zami (1982), “but my mother reminded me for the umpteenth time that dining car food always cost too much money.” Her mother was hiding the full truth—that Black families could not eat in southbound dining cars—to