By William Johnston
Max's latest—and might be greatest—case. simply think Max and ninety nine struggling with the paralyzing, petrifying powers of Guro Optimo, a mind-manipulating, Indian hypnotist and his cruel grasp, fortunate Bucky Buckley!
To shop the area from falling below Optimo's sinister spell, Max and ninety nine staff up with—of all people—a Kaos agent named V.T. Brattleboro. unimaginable issues take place to the Control-Kaos mixture inside of Buckley's evil medieval citadel. they're menaced by means of brain-washed guards, substantial crocodiles, and a large avalanche of peanut brittle!
But can Max particularly belief Brattleboro? Or Brattleboro belief Max? and will ninety nine belief both one—especially Max?
The leader of regulate is bound that this time Max is in over his head. yet he needn't fear, for optimum doesn't have a worried bone in his physique or his head. As continually, he's ill-prepared for probability of any kind—AND LOVING IT!
Read or Download And Loving It (Get Smart, Book 6) PDF
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Extra resources for And Loving It (Get Smart, Book 6)
It’s all about “simple” rendered in primary colors, Scandinavian lines, and containers for every conceivable paper you have to sort. Cosmopolitan’s lexicon seeks to shake, rattle, and roll, deploying the word sizzle as much as possible. Good Housekeeping supplies emotional commiseration (“could work for you,” “your family will love,” “think yourself happier”). But Real Simple makes it all a matter of numbers, nominating “seventeen fresh beauty essentials,” “twenty-five annual homemaintenance suggestions,” and “five easy dinners” among the many recent interventions.
45 Hidden within them was a class accomplishment, a moral suasion, and, in later years, a certain sort of citizenship. Fast forward to the later twentieth century, and you find historian Lizabeth Cohen arguing that the nation has become overrun by this model of citizenship. . ”47 To be sure, a host of treatises, such as Robert Frank’s Luxury Fever (2000), argue that our consumerist culture creates an unquenchable thirst for more things, driving the middle class into deep debt and dark spiritual terrain.
Ethnographic pursuit of Oprah’s viewers would demonstrate the wide variety of experiences gleaned from her prescriptive hegemony, showing how people fit some of her counsel into their lives, redact other parts of her counsel, and dismiss altogether whole swaths of her enterprise. Oprah: The Gospel of an Icon does not seek to reckon with Winfrey’s biography, nor does it focus on the reception of her message in the pews. Such research could answer compelling questions. But these are questions already entertained abundantly by Winfrey.