{"title":"Martin Lang","description":null,"products":[{"product_id":"matthew-come-follow-me-renew-scripture-series-book-martin-lang-9781620631287","title":"Matthew: Come Follow Me RENEW Scripture Series","description":null,"brand":"WoB","offers":[{"title":"- \/ - \/ -","offer_id":50466564112657,"sku":"","price":0.0,"currency_code":"GBP","in_stock":true},{"title":"US \/ GOOD \/ SBYB","offer_id":50466565849361,"sku":"CIN1620631288G","price":0.0,"currency_code":"GBP","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0784\/4072\/6801\/files\/1620631288.jpg?v=1751245883"},{"product_id":"militant-aesthetics-book-martin-lang-9781350346789","title":"Militant Aesthetics","description":"\u003cp\u003eIn 2008 an Iraqi artist was waterboarded   as performance art. In 2010 artists upturned police cars in Russia. But what exactly do we mean by militant art and aesthetics? Bringing together the philosophy of art   and politics, Martin Lang provides a comprehensive examination of militant   art activism: its history, its advocates and the aesthetic theory behind   it.   \u003cbr\u003e\u003cbr\u003eProtest art is not a new   concept and yet this book argues that after the terrorist attacks of 9\/11   distinctly 21st-century forms of art activism emerged. On the one   hand these became militant as artists retained belief in the possibility of   radical political change through art. On the other hand, this belief   developed in a hostile environment, when anti-terror legislations   reclassified activists and artists as terrorists.   \u003cbr\u003e\u003cbr\u003eThrough first-hand interviews   and experiences, \u003ci\u003eMilitant Aesthetics \u003c\/i\u003esheds   light on numerous international case studies of modern art activism and the   different ways they can be classified as militant. 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Building upon the first volume in this series, it presents results from the second phase of the Evolution of Religion and Morality (ERM) project.\u003c\/p\u003e\u003cp\u003eThe second volume investigates key questions in the evolutionary and cognitive sciences of religion and highlights cultural variability and context specificity of diverse religious systems. Chapters draw on a dataset comprising 2,228 participants from 15 ethnographically diverse societies that stretch from Africa and India through Oceania to South America, and include hunter-gatherers, pastoralists, horticulturalists, subsistence farmers and wage laborers. Four chapters using the full dataset answer the following questions:\u003c\/p\u003e\u003cul\u003e\n\u003cli\u003eWhat are the general predictors of commitment to supernatural agents?\u003c\/li\u003e\n\u003cli\u003eIs there a gender gap in religiosity?\u003c\/li\u003e\n\u003cli\u003eDoes belief in punitive gods facilitates cooperation?\u003c\/li\u003e\n\u003cli\u003eAre supernatural agents implicitly associated with moral concerns?\u003c\/li\u003e\n\u003c\/ul\u003e\u003cp\u003eChapters from individual field sites further explore the distinction between moralizing and local gods, the potentially disruptive role of belief in local gods on cooperation with anonymous co-religionists, and the relationship between belief in moralizing gods, cooperation, and differential access to material resources. 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