Vanishing Word

Is image everything? For many people in our culture, image and images are everything. Americans spend hours watching television but rarely finish a good book. Words are quickly losing their appeal. Arthur Hunt sees this trend as a direct assault on Christianity. He warns that by exalting imagery we risk becoming mindless pagans. Our thirst for images has dulled our minds so that we lack the biblical and mental defenses we need to resist pagan influences. What about paganism? Hunt contends that it never died in modern Western culture; image-based media just brought it to the surface again. Sex, violence, and celebrity worship abound in our culture, driving a mass media frenzy reminiscent of pagan idolatry. This book is a clear warning that the church is being cut off from its word-based heritage, and that we are open to abuse by those who exploit the image but neglect the Word. Thoughtful readers will find this a challenging call to be critical about the images bombarding our sense and to affirm that "the Word is everything."

Is image everything? For many people in our culture, image and images are everything. Americans spend hours watching television but rarely finish a good book. Words are quickly losing their appeal. Arthur Hunt sees this trend as a direct assault on Christianity. He warns that by exalting imagery we risk becoming mindless pagans. Our thirst for images has dulled our minds so that we lack the biblical and mental defenses we need to resist pagan influences. What about paganism? Hunt contends that it never died in modern Western culture; image-based media just brought it to the surface again. Sex, violence, and celebrity worship abound in our culture, driving a mass media frenzy reminiscent of pagan idolatry. This book is a clear warning that the church is being cut off from its word-based heritage, and that we are open to abuse by those who exploit the image but neglect the Word. Thoughtful readers will find this a challenging call to be critical about the images bombarding our sense and to affirm that the Word is everything.

"Technopolis has no end in view other than bigger, faster, newer, and more. While giving us many material benefits--at least in the short run--in its wake are spiritual loss, alienation, and devastation. These essays not only evaluate Technopolis, but also seek wisdom to cope with our new human-made environments. Positively stated, they offer suggestions on how to bring us back into balance. Some of our best wisdom in analyzing Technopolis can be found in the voices of the Christian humanists. Unlike Enlightenment humanism, which tends to be human-centered, Christian humanism is concerned with the role of humankind within God's created order. G. K. Chesterton, T. S. Eliot, J. R. R. Tolkien, and C. S. Lewis represent this tradition. They, and others like them, understood that technological progress with no clear telos obscures what Eliot called ""the permanent things."" Surviving Technopolis means restoring the things closest to us--those old identity-forming institutions of home, church, and community."

Two books by John MacArthur in one volume. Contains the Vanishing Conscience and Hard to Believe.

Badiou is widely considered to be France's most important and exciting contemporary thinker. Much of Badiou's earlier work (including Being and Event) can only be fully understood with a clear grasp of Theory of the Subject, one of his most important works.

This book sets forth an ontological Copernican revolution. By means of a critical phenomenology, it shifts the axis of reflection from the putatively bedrock dualisms in which philosophy was conceived, to our lively, intentional mindbodies that are ontologically antecedent to, beyond the grasp of, yet implicated in, all reflection. In these exercises, reflection’s center of gravity is shifted to our mindbodies, whose meditated whatness can be known in all of its forms of appearance—as material objects, organisms, makers, keepers and breakers of promises, husbands and wives, et cetera—and whose unmediated thisness everywhere importunately “shows itself.” From this seamless, ontological bedrock, all of our dualisms have been brought forth by reflection. They never cease to be founded there; in action they disappear there. How, on this new foundation, do ‘reflection’, ‘interpretation’, ‘thinking’, ‘speaking’, ‘time’, ‘hope’, and ‘memory’ come differently to do their work?

Why does tragedy give pleasure? Why do people who are neither wicked nor depraved enjoy watching plays about suffering and death? Is it because we see horrific matter controlled by majestic art? Or because tragedy actually reaches out to the dark side of human nature? A. D. Nuttall's wide-ranging, lively, and engaging book offers a new answer to this perennial question. Writers discussed include Aristotle, Shakespeare, Nietzsche, and Freud. - ;Why does tragedy give pleasure? Why do people who are neither wicked nor depraved enjoy watching plays about suffering or death? Is it because we see horrific matter controlled by majestic art? Or because tragedy actually reaches out to the dark side of human nature? A. D. Nuttall's wide-ranging, lively and engaging book offers a new answer to this perennial question. The 'classical' answer to the question is rooted in Aristotle and rests on the unreality of the tragic presentation: no one really dies; we are free to enjoy watching potentially horrible events controlled and disposed in majestic sequence by art. In the nineteenth century, Nietzsche dared to suggest that Greek tragedy is involved with darkness and unreason and Freud asserted that we are all, at the unconscious level, quite wicked enough to rejoice in death. But the problem persists: how can the conscious mind assent to such enjoyment? Strenuous bodily exercise is pleasurable. Could we, when we respond to a tragedy, be exercising our emotions, preparing for real grief and fear? King Lear actually destroys an expected majestic sequence. Might the pleasure of tragedy have more to do with possible truth than with 'splendid evasion'? -