Oscar Wilde was a consumer modernist. His modernist aesthetics drove him into the heart of the mass culture industries of 1890s London, particularly the journalism and popular theatre industries.

Wilde was extremely active in these industries: as a journalist at the Pall Mall Gazette; as magazine editor of the Women's World; as commentator on dress and design through both of these; and finally as a fabulously popular playwright.

Because of his desire to impact a mass audience, the primary elements of Wilde's consumer aesthetic were superficial ornament and ephemeral public image - both of which he linked to the theatrical. This concern with the surface and with the ephemeral was, ironically, a foundational element of what became twentieth-century modernism - thus we can call Wilde's aesthetic a consumer modernism, a root and branch of modernism that was largely erased.

Oscar Wilde was a consumer modernist. His modernist aesthetics drove him into the heart of the mass culture industries of 1890s London, particularly the journalism and popular theatre industries.

Wilde was extremely active in these industries: as a journalist at the Pall Mall Gazette; as magazine editor of the Womena (TM)s World; as commentator on dress and design through both of these; and finally as a fabulously popular playwright.

Because of his desire to impact a mass audience, the primary elements of Wildea (TM)s consumer aesthetic were superficial ornament and ephemeral public image a " both of which he linked to the theatrical. This concern with the surface and with the ephemeral was, ironically, a foundational element of what became twentieth-century modernism a " thus we can call Wildea (TM)s aesthetic a consumer modernism, a root and branch of modernism that was largely erased.

Communication theory provides a compelling way to understand how people of faith can and should work together in today's tumultuous world. In A Communication Perspective on Interfaith Dialogue, fifteen authors present their experiences and analyses of interfaith dialogue, and contextualize interfaith work within the frame of rhetorical and communication studies. While the focus is on the Abrahamic faiths, these essays also include discussion of Hinduism and interracial faith efforts. Each chapter incorporates communication theories that bring clarity to the practices and problems of interfaith communication. Where other interfaith books provide theological, political, or sociological insights, this volume is committed to the perspectives contained in communication scholarship. Interfaith dialogue is best imagined as an organic process, and it does not require theological heavyweights gathered for academic banter. As such, this volume focuses on the processes and means by which interfaith meaning is produced.