In Mission Manifest, Matthew Shannon argues that American evangelicals were central to American-Iranian relations during the decades leading up to the 1979 revolution. These Presbyterian missionaries and other Americans with ideals worked with US government officials, nongovernmental organizations, and their Iranian counterparts as cultural and political brokers—the living sinews of a binational relationship during the Second World War and early Cold War. As US global hegemony peaked between the 1940s and the 1960s, the religious authority of the Presbyterian Mission merged with the material power of the American state to infuse US foreign relations with the messianic ideals of Christian evangelicalism. In Tehran, the missions of American evangelicals became manifest in the realms of religion, development programs, international education, and cultural associations. Americans who lived in Iran also returned to the United States to inform the growth of the national security state, higher education, and evangelical culture. The literal and figurative missions of American evangelicals in late Pahlavi Iran had consequences for the binational relationship, the global evangelical movement, and individual Americans and Iranians. Mission Manifest offers a history of living, breathing people who shared personal, professional, and political aims in Iran at the height of American global power.

Before this book first appeared in 1963, most historians wrote as if the continental expansion of the United States were inevitable. "What is most impressive," Henry Steele Commager and Richard Morris declared in 1956, "is the ease, the simplicity, and seeming inevitability of the whole process." The notion of inevitability, however, is perhaps only a secular variation on the theme of the expansionist editor John L. O'Sullivan, who in 1845 coined one of the most famous phrases in American history when he wrote of "our manifest destiny to overspread the continent allotted by Providence for the free development of our yearly multiplying millions." Frederick Merk rejected inevitability in favor of a more contingent interpretation of American expansionism in the 1840s. As his student Henry May later recalled, Merk "loved to get the facts straight." --From the Foreword by John Mack Faragher

You have walked through a temple without even recognizing it. Messiah Made Manifest invites you to personally discover and explore the scriptural temple known as the Book of Mormon. Find out how the Book of Mormon fulfills the two greatest role of any temple—making the Messiah fully manifest to us and making the covenants fully available."

Virtual America traces the complex relationship between Americans, technology, and their environment as it has unfolded over the past several centuries. Throughout history Americans have constructed mental pictures of unique places, such as the American West, that have taken on more authority than the actual gritty landscapes. This disconnect from reality is magnified by the new world of virtual realities on the computer screen, where personal immersion in interactive simulations becomes the ?default? environment. Virtual America identifies the connections (or lack thereof) between our individual selves, an American identity, and the geography ?out there.? John Opie examines what he calls First Nature (the natural world), Second Nature (metropolitan infrastructure/built environment), and Third Nature (virtual reality in cyberspace). He also explores how Americans have historically dreamed about a better life in daily, ordinary existence and then fulfilled it through the Engineered America of our built environment, the Consumer America of material well-being, and the Triumphal America of our conviction that we are the world's exceptional model. But these dream worlds have also encouraged placelessness and thus indifference to our dwelling in home ground. Finally, Opie explores Last Nature (a sense of place) and argues that when we identify an authentic place, we can locate authenticity of self?a reification of place and self?by their connectedness.

Four Steps to Manifest Your Vision is a handbook to help anyone co-create with GOD. You will find the most powerful and wonderful life you are meant to live by using these four simple steps. This rewrite for the third time comes to me after I’ve studied the Kings James Bible. It has become clear to me that the ONLY way to manifest my BEST Life, I had to get right with my Lord, and savior Jesus Christ. The GOD of my understanding is the living, all-knowing, all-seeing GOD! Prior to this update, I was working with other methods such as law of attraction and other new age teachings. I have traveled to many Countries in search of the answers to the most mysterious questions. I have finally found the TRUTH. Traveling around the World, seeking spiritual answers, has taken me right back to my own Country, to my own House, and to my GOD. I hope this Book helps you discover the answers that you have in your heart as I have found! GOD is great! May GOD BLESS you!

From Karl Marx to Wyndham Lewis, this book examines Max Stirner's influence on the modern manifesto. Max Stirner has long proven to be an elusive figure at the fringes of 19th-century German idealism. He has been portrayed as the father of the philosophical dead end that was egoistic anarchism: a withered branch of an ineffectual movement, remembered largely because of its suggestion that crime was a valid form of revolutionary action. From this perspective, egoists subscribed to extreme forms of anarchism and defended acts of theft, assault, and even murder; egoism only held lasting appeal to rebels, nihilists, and criminals; and Stirner's ideas could – and should – be consigned to the dustbin of history accordingly. The Ego Made Manifest argues that many of the accepted truisms about Stirner and his reception are false and that his contribution to modernist and avant-garde manifesto-writing traditions has been overlooked. Beginning with his influence on Marx's Communist Manifesto, Wayne Bradshaw reinserts Stirner into the history of manifestos that not only rebelled against tradition but sought to take ownership of history, culture, and people's minds. This study documents the trajectory of Stirner's reception from mid-19th-century Germany to his rediscovery by German and American readers almost 50 years later, and from his popularity among manifesto writers in fin de siècle Paris to the birth of Italian Futurism. Finally, it considers how American and British interest in egoism helped inspire Vorticism's satirical approach to revolt, and how, in an age of extremism, Stirner's ideas continue to haunt the modern mind.