God did not create men to be nice boys. He created us to live a life of passion, freedom and adventure. To be dangerous men living in a really big story.

God designed men to be powerful. Simply look at the dreams and desires written in the heart of every boy: to be a hero, a warrior, to love a beauty, to live a life of adventure.

But sometime between boyhood and the struggles of yesterday, most men lose heart. All those passions, dreams, and desires get buried under deadlines, pressures, and disappointments. Christianity feels irrelevant to the recovery of their heart. No wonder most men leads lives of quiet resignation, meanwhile looking for a little “life” on the side. In this provocative book, Eldredge invites men to wholeheartedness by

• recovering their true masculine hearts;
• healing the wounds and trauma in their stories; and
• delighting in the strength and wildness they were created to offer the world.

Can you imagine swapping your body for a virtual version? This technology-based look at the afterlife chronicles America's fascination with death and reveals how digital immortality may become a reality. The Internet has reinvented the paradigm of life and death: social media enables a discourse with loved ones long after their deaths, while gaming sites provide opportunities for multiple lives and life forms. In this thought-provoking work, author Kevin O'Neill examines America's concept of afterlife—as imagined in cyberspace—and considers how technologies designed to emulate immortality present serious challenges to our ideas about human identity and to our religious beliefs about heaven and hell. The first part of the work—covering the period between 1840 and 1860—addresses post-mortem photography, cemetery design, and spiritualism. The second section discusses Internet afterlife, including online memorials and cemeteries; social media legacy pages; and sites that curate passwords, bequests, and final requests. The work concludes with chapters on the transhumanist movement, the philosophical and religious debates about Internet immortality, and the study of technologies attempting to extend life long after the human form ceases.

Virtuality has entered our lives making anything we desire possible. We are, as Gorillaz once sang, in an exciting age where ‘the digital won’t let [us] go…’ Technology has revolutionized music, especially in the 21st century where the traditional rules and conventions of music creation, consumption, distribution, promotion, and performance have been erased and substituted with unthinkable and exciting methods in which absolutely anyone can explore, enjoy, and participate in creating and listening to music. Virtual Music explores the interactive relationship of sound, music, and image, and its users (creators/musicians/performers/audience/consumers). Areas involving the historical, technological, and creative practices of virtual music are surveyed including its connection with creators, musicians, performers, audience, and consumers. Shara Rambarran looks at the fascination and innovations surrounding virtual music, and illustrates key artists (such as Grace Jones, The Weeknd), creators (such as King Tubby, Kraftwerk, MadVillain, Danger Mouse), audiovisuals in video games and performances (such as Cuphead and Gorillaz), audiences, and consumers that contribute in making this musical experience a phenomenon. Whether it is interrogating the (un)realness of performers, modified identities of artists, technological manipulation of the Internet, music industry and music production, or accessible opportunities in creativity, the book offers a fresh understanding of virtual music and appeals to readers who have an interest in this digital revolution.

Khaya Dlanga has established himself as one of the most influential individuals in South African media, particularly social media, a platform he uses to promote discussion on topics that range from the frivolous to the profound. In to quote myself, Khaya recounts entertaining and moving stories about his roots and upbringing in rural Transkei, how he made his mark at school as well as his time spent studying advertising and as a stand-up comedian. He also shares his political views, how he overcame homelessness to become one of the most influential marketers in South Africa and he gives the reader a dose of the truly weird and wonderful that is routinely a part of his life.

A radically new way of understanding secularism which explains why being secular can seem so strangely religious For much of America’s rapidly growing secular population, religion is an inescapable source of skepticism and discomfort. It shows up in politics and in holidays, but also in common events like weddings and funerals. In The Secular Paradox, Joseph Blankholm argues that, despite their desire to avoid religion, nonbelievers often seem religious because Christianity influences the culture around them so deeply. Relying on several years of ethnographic research among secular activists and organized nonbelievers in the United States, the volume explores how very secular people are ambivalent toward belief, community, ritual, conversion, and tradition. As they try to embrace what they share, secular people encounter, again and again, that they are becoming too religious. And as they reject religion, they feel they have lost too much. Trying to strike the right balance, secular people alternate between the two sides of their ambiguous condition: absolutely not religious and part of a religion-like secular tradition. Blankholm relies heavily on the voices of women and people of color to understand what it means to live with the secular paradox. The struggles of secular misfits—the people who mis-fit normative secularism in the United States—show that becoming secular means rejecting parts of life that resemble Christianity and embracing a European tradition that emphasizes reason and avoids emotion. Women, people of color, and secular people who have left non-Christian religions work against the limits and contradictions of secularism to create new ways of being secular that are transforming the American religious landscape. They are pioneering the most interesting and important forms of secular “religiosity� in America today.

Das Buch behandelt zwei für das Deutsche und das Polnische zentrale Typen reportativer Ausdrücke, die auf einen anderen Sprecher als Quelle der behaupteten Information verweisen: das Modalverb sollen / miec und Satzadverbien wie podobno, rzekomo / angeblich. Im Mittelpunkt steht die Frage, wie sich ihre Bedeutung jeweils aus semantischen und pragmatischen Bestandteilen zusammensetzt und wie sie sich in vier verschiedenen Texttypen (Tagespresse, Parlamentsdebatte, Sachbuch, Belletristik) manifestiert. Vor diesem Hintergrund wird das gemeinsame Auftreten zweier reportativer Marker in demselben Satz sowie ihr Verhalten in Fragen und Exklamativsätzen untersucht. Die Reportativität wird dabei sowohl von der epistemischen Modalität als auch von der Evidentialität im Allgemeinen abgegrenzt.

Volume 2 of The Genes of Culture continues Christine Nystrom’s exploration into the ecology of symbol systems and the evolution of media, mind and culture. Part One, Human Symbolic Evolution, delivers nothing less than a grand unified theory of humankind. For Nystrom, the prehistoric creative explosion that gave rise to language -- a metaphorical Big Bang -- explains our species’ survival. A felicitous if somewhat ignoble story, it begins with "The Incompetent Ape" who would never have made the evolutionary cut without developing the social capabilities made possible through symbolic language. And human communication, an inevitable source of problems, is the driving force behind this most peculiar of adventures: the birth of self-consciousness, tools and technologies, pratfalls of memory, awareness of our own mortality, art, knowledge, civilization, discontent, and so on. And so on, that is, if we don’t bring our story to an end. In Part Two, a series of astute and provokingly prescient lectures, Tales, Tools, Technopoly, Nystrom addresses our social and moral responsibility in cultivating the narrative of our future. Straightforward and ruthlessly critical of contemporary notions of "growth" and "progress," it concludes this volume with an alternative that is also a challenge -- an appeal to our better nature to do right by our species and the planet. A seminal text for students of media and communication, The Genes of Culture, Vol. 2 is at once readable and profound, comprehensive in its erudition and bold in its conclusions. In the spirit of Media Ecology, it invites argument, and merits acclaim.

Volume 2 of The Genes of Culture continues Christine Nystrom’s exploration into the ecology of symbol systems and the evolution of media, mind and culture. Part One, Human Symbolic Evolution, delivers nothing less than a grand unified theory of humankind. For Nystrom, the prehistoric creative explosion that gave rise to language -- a metaphorical Big Bang -- explains our species’ survival. A felicitous if somewhat ignoble story, it begins with "The Incompetent Ape" who would never have made the evolutionary cut without developing the social capabilities made possible through symbolic language. And human communication, an inevitable source of problems, is the driving force behind this most peculiar of adventures: the birth of self-consciousness, tools and technologies, pratfalls of memory, awareness of our own mortality, art, knowledge, civilization, discontent, and so on. And so on, that is, if we don’t bring our story to an end. In Part Two, a series of astute and provokingly prescient lectures, Tales, Tools, Technopoly, Nystrom addresses our social and moral responsibility in cultivating the narrative of our future. Straightforward and ruthlessly critical of contemporary notions of "growth" and "progress," it concludes this volume with an alternative that is also a challenge -- an appeal to our better nature to do right by our species and the planet. A seminal text for students of media and communication, The Genes of Culture, Vol. 2 is at once readable and profound, comprehensive in its erudition and bold in its conclusions. In the spirit of Media Ecology, it invites argument, and merits acclaim.

The way a society punishes demonstrates its commitment to standards of judgment and justice, its distinctive views of blame and responsibility, and its particular way of responding to evil. Punishment in Popular Culture examines the cultural presuppositions that undergird America’s distinctive approach to punishment and analyzes punishment as a set of images, a spectacle of condemnation. It recognizes that the semiotics of punishment is all around us, not just in the architecture of the prison, or the speech made by a judge as she sends someone to the penal colony, but in both “high� and “popular� culture iconography, in novels, television, and film. This book brings together distinguished scholars of punishment and experts in media studies in an unusual juxtaposition of disciplines and perspectives. Americans continue to lock up more people for longer periods of time than most other nations, to use the death penalty, and to racialize punishment in remarkable ways. How are these facts of American penal life reflected in the portraits of punishment that Americans regularly encounter on television and in film? What are the conventions of genre which help to familiarize those portraits and connect them to broader political and cultural themes? Do television and film help to undermine punishment's moral claims? And how are developments in the boarder political economy reflected in the ways punishment appears in mass culture? Finally, how are images of punishment received by their audiences? It is to these questions that Punishment in Popular Culture is addressed.