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By Terry Eagleton

The way to reside in a supposedly faithless global threatened by way of spiritual fundamentalism? Terry Eagleton, bold philosopher and well known cultural critic, investigates during this thought-provoking e-book the contradictions, problems, and importance of the trendy look for a alternative for God. enticing with a phenomenally wide variety of rules, concerns, and thinkers from the Enlightenment to at the present time, Eagleton discusses the country of faith prior to and after Sep 11, the ironies surrounding Western capitalism's half in spawning not just secularism but in addition fundamentalism, and the unsatisfactory surrogates for the Almighty invented within the post-Enlightenment era.

The writer displays at the specified capacities of faith, the probabilities of tradition and artwork as glossy paths to salvation, the so-called warfare on terror's effect on atheism, and a number of different subject matters of outrage to people who envision a destiny within which simply and compassionate groups thrive. Lucid, fashionable, and unique in his ordinary demeanour, Eagleton offers an excellent survey of contemporary proposal that still serves as a well timed, urgently wanted intervention into our perilous political present.

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209–212). What is important in Sender’s model is the activity that can occur on the periphery and in the margins, where audiences can participate in cultural production, tell stories that might not be available in the centre and potentially respond to dominant ideologies reproduced by industry. In other words, it is in these spaces that participatory cultural practices can be resistant to the dominance of the culture industry. These moments exist outside of the culture industry and allow for stories to be told beyond the traditional forms of representation that exist in the central realm of mass production as the dominant model of media production.

However, the range of choice the consumer feels they have available is actually “a produced set of images”, and these images set up idealised aspirations that cannot be achieved (2006, p. 25). So whilst there is a perception of choice, what actually occurs is a normalisation of ideology through repetitious representations. In the case of television production and representation, the reproduction of social norms occurs through texts that reinforce these dominant ideologies. However, ideology and textual reception are complex: simplistic reproduction of the dominant ideology would rely on the social conditions of each subject to be the same.

1007/978-3-319-49028-1_3 35 36 THE CULTURE INDUSTRY AND PARTICIPATORY AUDIENCES Participation occurs within the bounds of structured spaces that those participating did not create. These spaces govern the possibilities and potentialities of engagement in participatory practices. ONLINE PARTICIPATION Participatory culture constructs audiences as active and empowered to participate in the production of cultural products (Jenkins 2006a; Burgess 2006; Burgess and Green 2009; Rosen 2006) and is frequently positioned as evidencing a shift in media power as audiences seemingly break away from the top-down hierarchy of the culture industry.

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