Ever since writing Life in Schools and Schooling as a Ritual Performance, my books have mostly been collections of articles that I have published, sometimes modified to various degrees for the book I am putting together. So I don’t set out to make certain points, I see what points are there after the book is put together. I produce a lot of written work, so much so that somebody once remarked that I have never had a thought go unpublished. Putting my articles together gives me a chance to revisit recent articles and make clarifications and to guide my thoughts to a precision they don’t always have the first time around. And more recently I have sought out students and young scholars to work with in a collaborative fashion, which I think is something sorely lacking among scholars—even leftist scholars—these days. But yes, there are always underlying themes to my books that can be traced back twenty years or more. In my work dating back to the mid-eighties, I have always tried to fathom the ways that capitalism functions in North American contexts, and more recently, in global contexts, with a special emphasis on Latin America. The structural crisis of capitalism in the 1970s was a watershed moment for world capitalism, and current developments such as neoliberalism can be directly traced to this crisis. I want to underscore with a white heat that capitalism is not the best possible way to organize the social universe of human beings. In fact, it has transmogrified into a behemoth that, in a ferocious hunger for self-expansion, feeds off the commodification of social life that it creates. It is auto-copulatory. Worse, it ingests the detritus of humanity that it creates. More recently, since I began working from a Marxist humanist perspective in the late 1990s, I have tried to show the crucial role played by revolutionary social movements in the reclaiming of our humanity.