Labov extends his widely used framework for narrative analysis to matters of greatest human concern: accounts of the danger of death, violence, premonitions, and large-scale community conflicts. This book provides a rich range of narratives that grip the reader's attention together with an analysis of how it is done.

We are in the midst of a medical revolution: in just a few years, we will be able to have our complete DNA sequenced at an affordable cost. Analysing the content of our genomes will allow a powerful estimate of our future risks of illness - from cystic fibrosis and Huntington's disease, to cancer and diabetes - which will help us devise our own personalised blueprint of preventive medicine. This will have enormous implications on everything from our day-to-day choices like diet and exercise, to childbearing and health insurance - and it may even challenge what we thought we knew about our ethnic histories. Combining cutting-edge scientific research with practical advice, Francis Collins examines this remarkable phenomenon, which will transform healthcare worldwide. We now know that the language spoken by our DNA is the language of life itself, and in this important book Collins shows how reading that language will help save lives.

In a world full of suffering and death, humans long for abundant life. In this ESBT volume, Jeff Brannon explores how the hope of life after death is woven throughout Scripture. As we follow the biblical themes of creation, fall, and redemption, we begin to understand the doctrine of resurrection and what it means for Christian faith and discipleship.

This book analyses war monuments by developing a multimodal social-semiotic approach to understand how they communicate as three-dimensional objects. The book provides a practical tool-kit approach to how critical multimodal social semiotics should be done through visual, textual and material analysis. It ties this material analysis into the social and political contexts of production. Using examples across the 20th and 21st century the book's chapters offer a way of analysing the way that monument designers have used specific semiotic choices in terms of things like iconography, objects, shape, form, angularity, height, materials and surface realisation to place representations of war in public places across Britain. This social-semiotic approach to the study of war monuments serves three innovative purposes. First, it provides a contribution to the work on the ideological representations of war in Media and Cultural Studies and in Critical Discourse Analysis applied specifically to more banal realisations of discourse. Second, it responds to calls by historians for innovative ways to study war commemoration by providing an approach that offers both specific analysis of the objects and attends to matters of design. Thirdly, following in the relatively recent tradition of multimodal analysis, the arguments draw on the ideas of Kress and van Leeuwen (1996, 2001), adapting and extending their theories and models to the analysis of British commemorative war monuments, in order to develop a multimodal framework for the analysis of three dimensional objects.

Humans pose an unprecedented threat to life in all its great diversity of forms. The human-induced extinction rate has been compared to “mass extinctions” of the past. But this language masks the fact that the crisis is due to voluntary, and thus, avoidable choices and actions. “Speaking of Forms of Life” shows that at the root of this crisis is the tragic inadequacy of the language predominantly used to represent and address what we are doing, including the language of “sustainable development,” “rights” for animals and the rest of nature, their “intrinsic value,” and conservation of species as “populations.” This talk alienates us from the other living things, from what they actually are, have and do, and it perpetuates the harm and loss. Campagna and Guevara compellingly argue, on rigorous but accessible grounds, that there is an alternative language to guide conservation, in confronting the radically urgent, ethical issues it faces. This is a language with which we are all familiar, mastered by naturalists, from Aristotle to Audubon. It articulates the primary value in life and the standard that must guide how human beings should live, as one form of life, among countless others. This book is a homecoming for those who practice conservation to, above all else, secure a creature’s ability to satisfy the necessities of its form of life.

Within the Christian theological tradition there has always been a variety of perspectives on hell, usually distinguished according to their views about the duration of hell's torments for the damned. Traditionalists maintain that the suffering of the damned is everlasting. Universalists claim that eventually every person is redeemed and arrives in heaven. And conditional immortalists, also known as "conditionalists" or "annihilationists," reject both the concept of eternal torment as well as universal salvation, instead claiming that after a finite period of suffering the damned are annihilated. Conditionalism has enjoyed somewhat of a revival in scholarly circles in recent years, buoyed by the influential biblical defense of the view by Edward Fudge. However, there has yet to appear a book-length philosophical defense of conditionalism . . . until now. In Hell and Divine Goodness, James Spiegel assesses the three major alternative theories of hell, arriving at the conclusion that the conditionalist view is, all things considered, the most defensible position on the issue.

The Reflexive Initiative is an authoritative intervention in the practice and tradition of reflexive social theory. It demonstrates the importance of the reflexive imperative, not only in the investigation of everyday life but across a wide range of human sciences and philosophical perspectives. Forty years after the publication of On the Beginning of Social Inquiry, the chapters in this collection range from re-appraisals of earlier essays on topics such as ‘reunions’, ‘rethinking art’ and ‘expats’ to contributions emphasising the opening of radical dialogues with other reflexive traditions and perspectives. These include psychoanalysis, Lacan, Hegel, Rene Girard, Daseinanalysis, dialectical method, critical feminism, and the dialogical tradition. In this dialogical spirit, the book contributes to the continuing project of analytic theorizing associated with the work of Alan Blum and Peter McHugh, and the recent turn to more ‘existential’ topics and politically engaged forms of reflexive research. It will be of particular use to students working in interpretive traditions of sociology, Critical theory, Postmodern thought and debates associated with reflexivity and dialectics in other disciplines and research programmes.

Romans was written by Paul, apostle of Jesus Christ to the Gentiles. As an apostle Paul spent his life traveling the Mediterranean area preaching the gospel and establishing churches. In the course of his missionary career, Paul wrote numerous letters to the churches he had established as a way to pastor them in his absence. Romans is the longest and most complex of Paul’s letters. John E. Toews explores why Paul writes to remind the Roman churches of God’s purpose for both Jew and Gentile and to reconcile Jewish-Christian and Jewish-Gentile church relationships.