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Following the aetheistic Irishman, Aillil, who to save his life pretends to be a priest, we are taken to the historic Erling Skjalgsson's home, where the war between the old pagan ways, and the civilisation of Christ is in full battle. More than the Norse are converted, though, as "Father" Aillil becomes ordained in truth, and learns just what it means to walk Christ's road.
Teenagers and younger are warned to wait to read this book, as several scenes depict sexual desire (although not consummation), horrific violence, and a fair amoung of ale swilling. The plot is good, but episodic, making for a slightly slower time reading than perhaps we are currently used to. Gentlemen, especially, will want to check out the longer version of Father Aillil's and Erling's adventures in the two-novel book, The Year of the Warrior.
* Warning, good value but if you don't need it for Christmas the "Year of the Warrior" a 2 in 1 with a full size, all new sequel added this will be out in March 2000. * Order now.
Art is a language shared by social actors. Artworks can't be read without shared code to interpret the meaning of the text. They call it as convention. Convention is established through the power relationship in the market among producer (artists), intermediary (critics) and consumer (audience).
In this regard, art is just another medium like mass media. The author questions when the mass media dominates the culture, what is the status of pure art? In this vein, following questions, which have haunted the field of artistic production since the 19th century, gains renewed significance. Could art secure its autonomy as modernists dreamt of? What is the social role of art?
To answer those questions, the author probes into the language and market of visual art from pop art to postmodernism. Various avant-garde movements since pop art has borrowed and exploited material, subject and strategy of mass media. In turn, mass culture has utilized the art as high culture. But the position of pure art is still restricted to institutionalized sanctuary like museum, university. It's no more than high culture protected from below. It's utilized to distinguish from others by high society. It's not clear whether artwork is different from luxury goods in its utility. Adorno's word still reverberates in the circle of artists: "Today, it goes without saying that nothing concerning art goes without saying, not much without thinking. Everything about art has become problematic: its inner life, its relation to society, even its right to exist".
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L.Bruin, CDRE
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As an enyclopedia it certainly does not make the grade. Obviously nobody with a botanical background was involved here. On page 20 is a remark about 'apetalous' trees that if ever I decide to award a price for the most-nonsensical-botanical-statement-ever will be a strong contender. The writers failed to pursue a consistent way of writing botanical names. Glancing through the book I note various errors in the history of the use of wood.
In addition the wood pictures, although of the same general size that is cute in "Identifying_Wood" by Aidan Walker (see there), a book derived from this, are pretty smallish on this big page size. I feel uncomfortable about some of the pictures which appear hardly typical of the woods they supposedly represent, and indeed some were replaced in the little book. As "Identifying_Wood" is not a bad book but unsuited for identifying wood, so is this "Encyclopedia_of_Wood" unsuited as a reference.
I don't want to give the impression that it is riddled with errors (I have seen much worse), but it falls well short of the level of, say, "The_International_Book_of_Wood" (1976) let alone of an encyclopedia.
P.S. I do hate the clumsy square shape. Obviously it was not meant to ever come off that coffee table: it decidedly would sit awkward on a shelf among real reference works.