In "The Icon Effect: How Famous Figures Shape Our World," Sloane Montgomery delves into the profound impact that iconic individuals-politicians, celebrities, authors, and humanitarians-have on society and the human psyche. Exploring the concept of The Icon Effect, Montgomery examines how these influential figures can both inspire and mislead, driving cultural movements and personal behaviors in significant ways. The book distinguishes between two types of icons: pathological and heroic, and discusses how societies navigate the complex interplay between them. With insights drawn from contemporary psychology and cultural history, Montgomery sheds light on how icons are not only reflections of collective values but also catalysts for societal change. Through this exploration, readers will understand the dual nature of icons as both beacons of inspiration and warnings of potential crises. Whether you're intrigued by celebrity culture, the psychology of influence, or the dynamics of societal evolution, "The Icon Effect" offers a compelling analysis of the forces that shape our world.

Vincent is a 27-year old aspiring entrepreneur with big dreams. But after going through a devastating divorce, he finds himself emotionally drained, lacking confidence and dead broke. However, a chance encounter with The Icon (a billionaire business mogul) results in a once-in-a-lifetime opportunity to change the direction of his life, forever. Vincent becomes the newest protege of The Icon, and is offered an internship at the most powerful wealth management firm in Beverly Hills. The Icon becomes his business mentor, his father-figure and his best friend. The Icon Effect is both an inspirational story and an aspirational story about the power of faith, belief and second chances. You will undoubtedly find yourself rooting for Vincent the underdog as he discovers the magic of having a true mentor.

'A great read and a fascinating insight into performance.' Sir Clive Woodward We all want to discover our hidden talents and make an impact with them. But how? Rasmus Ankersen, an ex-footballer and performance specialist, quit his job and for six intense months lived with the world's best athletes in an attempt to answer this question. Why have the best middle distance runners grown up in the same Ethiopian village? Why are the leading female golfers from South Korea? How did one athletic club in Kingston, Jamaica, succeed in producing so many world-class sprinters? Ankersen presents his surprising conclusions in seven lessons on how anyone - or any business, organisation or team - can defy the many misconceptions of high performance and learn to build their own gold mine of real talent.

"Explores the Byzantine aesthetic of fugitive appearances by placing and filming art objects in spaces of changing light, and by uncovering the shifting appearances expressed in poetry, descriptions of art, and liturgical performance"--Provided by publisher.

In the tradition of Charles Duhigg’s The Power of Habit, a wise and fascinating book that shows us how “we can make deadlines work for us instead of the other way around” (The Wall Street Journal). Perfectionists and procrastinators alike agree—it’s natural to dread a deadline. Whether you are completing a masterpiece or just checking off an overwhelming to-do list, the ticking clock signals despair. Christopher Cox knows the panic of the looming deadline all too well—as a magazine editor, he has spent years overseeing writers and journalists who couldn’t meet a deadline to save their lives. After putting in a few too many late nights in the newsroom, he became determined to learn the secret of managing deadlines. He set off to observe nine different organizations as they approached a high-pressure deadline. Along the way, Cox made an even greater discovery: these experts didn’t just meet their big deadlines—they became more focused, productive, and creative in the process. An entertaining blend of “behavioral science, psychological theory, and academic studies with compelling storytelling and descriptive case studies” (Financial Times), The Deadline Effect reveals the time-management strategies these teams used to guarantee success while staying on schedule: a restaurant opening for the first time, a ski resort covering an entire mountain in snow, a farm growing enough lilies in time for Easter, and more. Cox explains how to use deadlines to our advantage, the dynamics of teams and customers, and techniques for using deadlines to make better, more effective decisions.

This book deals with the apse as a showcase for images in the early Christian and early Byzantine periods. Two opposed traditions, harking back to early imperial times, nourished the invention of the Christian apse image: on the one hand there were statues in apses of pagan temples and imperial cult rooms which were venerated during cult ceremonies, on the other hand, there were apse mosaics in nymphaea where aquatic myths and figures celebrated the amenities of water. Christian apse mosaics originated within this context and in spite of the Old Testament prohibition of the image. The functions and effects of apse mosaics in Christian cult rooms were explored step by step and invented afresh. The participants of this delicate process of Christian image inventions were not only ecclesiastical but also private patrons. Without any qualm, emperors and representatives of the ruling class decorated their mausolea (S. Costanza in Rome, S. Aquilino in Milan) and representational rooms in villas (Centcelles) with Christian images. Because of the Mosaic prohibition of images, the Church could not attribute to the image a biblically grounded role, it behaved cautiously towards the decoration of churches with images during the fourth century. Only during the fifth century did it relax, and start to invent high brow theological programs (S. Maria Maggiore in Rome), understandable only to few believers. Some bishops gave special treatment to the promotion of aniconic programs (Paulinus of Nola, baptistery of the Lateran in Rome, Casaranello, church of Paraskevi in Salonica). Others rejected images in churches categorically (Epiphanius of Salamis). The Church admitted images and programs representing and portrayed Jesus Christ as God and as a human being that private patrons and artists had invented together with theologians; it provoked thereby a conflict (never really argued out) between the pagan representation of gods and emperors and the representation of Christ whose image should never recall images of gods nor of emperors, though points of contact were unavoidable. Highly original creations of apse mosaics resulted from this fertile conflict that were never repeated. All early Christian apse mosaics are unprecedented, one of creations without any succession. Their treatment as iconographic types is a blind ally. The Church sat back and watched how mosaics and frescoes in apses of cult rooms generated very particular effects, evoking in the viewer respect, admiration, awe and maybe even veneration. The representation of the Virgin with the child in a large apse evoked something like visual worship. The capacity of the image to have an impact on the viewer could not be decreed by the Church, but this was an affair manifested more or less casually according to the inventive power of the artist. For several centuries, the Church was not in a situation to create an official image of Christ. It cared for having apse mosaics not being adored. But the Church could not prevent images from being adored by private persons and/or control private concerns, such as setting-up of ex votos, in official church apses (S. Venanzio in Rome). Private persons first launched the cult of the Virgin (sarcophagus of Adelphia, gold glass). From the sixth century on, images - apse-mosaics, frescoes and panel paintings - were installed for ''cult-propaganda'' (SS. Cosma e Damiano, Hag. Demetrius in Salonica). In some cases, perhaps, images promoted a devotion on the part of the private believers. This process was a novelty for the sixth century. But a real cult around an apse mosaic was never instituted, even though the altar for the celebration of the Mass was installed in the apse. The early Christian period had no interest in representing the sacrifice of the Mass in an apse mosaic. Official ecclesiastical prayers were not addressed to divine figures and saints represented in apse mosaics. Apse mosaics are never mentioned in liturgies. Apse mosaics are, therefore, a very specific species which developed in constant dialogue with other categories of images (icons, ex votos, memorial images), representing contemporaneously specific theological issues.

Over the centuries, European debate about the nature and status of images of God and sacred figures has often upset the established order and shaken societies to their core. Out of this debate, an identifiable doctrine has emerged of the image in general and of the divine image in particular. This fascinating work concentrates on these historical arguments, from the period of Late Antiquity up to the great and classic defenses of images by St. John of Damascus and Theodore of Studion. Icon extends beyond the immediate concerns of religion, philosophy, aesthetics, history, and art, to engage them all.