This intriguing volume sheds light on the diverse world of collecting film- and media-related materials. Lucy Fischer's introduction explores theories of collecting and representations of collecting and collections in film, while arguing that collections of film ephemera and other media-related collections are an important way in to understanding the relationship between material culture and film and media studies; she notes that the collectors have various motivations and types of collections. In the eleven chapters that follow, media studies scholars analyze a variety of fascinating collected materials, from Doris Day magazines to Godzilla action figures and LEGOs. While most contributors discuss their personal collections, some also offer valuable insight into specific collections of others. In many cases, collections that began as informal and personal have been built up, accessioned, and reorganized to create teaching and research materials which have significantly contributed to the field of film and media studies. Readers are offered glimpses into diverse collections comprised of films, fan magazines, records, comics, action figures, design artifacts, costumes, props- including Buffy the Vampire Slayer costumes, Planet of the Apes publicity materials, and Amazing Spider Man comics. Recollecting Collecting interrogates and illustrates the meaning and practical nature of film and media collections while also considering the vast array of personal and professional motivations behind their assemblage.

In its exploration of puppetry and animation as the performative media of choice for mastering the art of illusion, To Embody the Marvelous engages with early modern notions of wonder in religious, artistic, and social contexts. From jointed, wood-carved figures of Christ, saintly marionettes that performed hagiographical dramas, experimental puppets and automata in Cervantes' Don Quixote, and the mechanical sets around which playwright CalderOn de la Barca devised secular magic shows to deconstruct superstitions, these historical and fictional artifacts reenvisioned religious, artistic, and social notions that led early modern society to critically wrestle with enchantment and disenchantment. The use of animated performance objects in Spanish theatrical contexts during the sixteenth and seventeenth centuries became one of the most effective pedagogical means to engage with civil society. Regardless of social strata, readers and spectators alike were caught up in a paradigm shift wherein belief systems were increasingly governed by reason-even though the discursive primacy of supernatural doxa and Christian wonder remained firmly entrenched. Thanks to their potential for motion, religious and profane puppets, automata, and mechanical stage props deployed a rationalized sense of wonder that illustrates the relationship between faith and reason, reevaluates the boundaries of fiction in art and entertainment cultures, acknowledges the rise of science and technology, and questions normative authority.

Is it ever morally wrong to enjoy fantasizing about immoral things? Many video games allow players to commit numerous violent and immoral acts. But, should players worry about the morality of their virtual actions? A common argument is that games offer merely the virtual representation of violence. No one is actually harmed by committing a violent act in a game. So, it cannot be morally wrong to perform such acts. While this is an intuitive argument, it does not resolve the issue. Focusing on why individual players are motivated to entertain immoral and violent fantasies, Video Games, Violence, and the Ethics of Fantasy advances debates about the ethical criticism of art, not only by shining light on the interesting and under-examined case of virtual fantasies, but also by its novel application of a virtue ethical account. Video games are works of fiction that enable players to entertain a fantasy. So, a full understanding of the ethical criticism of video games must focus attention on why individual players are motivated to entertain immoral and violent fantasies. Video Games, Violence, and the Ethics of Fantasy engages with debates and critical discussions of games in both the popular media and recent work in philosophy, psychology, media studies, and game studies.

Bring the 'passion' narrative alive with 'Parish Passion Play', which is suitable for production by anyone with little or no acting experience. Ideally suited for use in a parish church, the play is based upon the chronology presented by Professor Colin J. Humphreys in his book 'The Mystery of the Last Supper'.

From Pulitzer Prize-winning movie critic and New York Times bestselling author Stephen Hunter comes a brilliant, freewheeling, and witty look at the movies. Evanston, Illinois, was an idyllic 1950s paradise with stately homes, a beautiful lake, a world-class university, two premier movie houses, and one very seedy movie theater--the Valencia. This was the site of Washington Post film critic Stephen Hunter's misspent youth. Instead of going to school, picking up girls, or tossing a football, Hunter could be found sitting in the fifteenth row, right-hand aisle seat of the Valencia, sating himself on one B-list movie after another. The Valencia had a sticky floor, smelly bathrooms, ancient popcorn, and a screen set in a hideously tacky papier-mache castle wall. It was also the only place in town to see westerns, sci-fi pictures, cops 'n' robbers flicks, slapstick comedy, and Godzilla. In Now Playing at the Valencia, the bestselling thriller author Stephen Hunter has compiled his favorite movie reviews written between 1997 and 2003, bringing to the discussion the passionate feelings for cinema he discovered in the '50s, a time when genres were forming, mesmerizing stars played unforgettable characters, and enduring classics were made. While filmmaking has changed tremendously since Hunter first frequented the Valencia, the view from the fifteenth row, and the thrill of down and dirty entertainment, has remained the same.