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David Arter

8 The Nordic welfare model In Sweden, social security remains an issue constantly praised and held up for public worship…. It is celebrated without end in the mass media as if it were some hallowed religious dogma that it was vital to assimilate for peace of mind. It is taught at school like a religion. Above all, it is presented as a vital possession that, ever threatened, must constantly be defended, for its loss is the worst of all possible dangers. (Huntford 1975: 190) Where there is a reputation, there are invariably detractors and, as the opening

in Scandinavian politics today
Benjamin Franklin, Samuel Smiles and Victorian moralism
Alison Hulme

belief in salvation, the divinity of Jesus and religious dogma.3 Indeed, his autobiography of 1771 stated that he saw himself as a deist, i.e. rejecting revelation as a form of religious knowledge, and believing instead in the power of reason and observation of the natural world to prove the existence of a single Creator (Franklin, 2012b). As a result, Franklin’s thrift is essentially secular in its logic and morals. If Franklin’s thinking was rather challenging when considered in the light of his strict Puritan upbringing, his actions were perhaps even more rebellious

in A brief history of thrift
Open Access (free)
Christopher Morgan

‘ultimate reality’, again, a ‘religious truth’ clearly unconfined by traditional religious dogma. In answering the third question concerning the nature of the relation between religion and poetry Thomas’s answer is implicit in the foregoing responses: the relation between religion and poetry is, for Thomas, clearly organic. The individual’s subjective experience of ultimate reality itself becomes the natural stuff of poetry. Indeed, according to his own definitions, to cast off the ‘religious frame’ chapter6 28/1/05 1:33 pm Page 154 154 Expanding deity for poetry

in R. S. Thomas
Abstract only
Richard Taylor

existential unhappiness. ‘Fear’, Russell wrote in What I Believe, ‘is the basis of religious dogma, as of so much else in human life’.37 Russell’s opposition to religion thus connects to his insistence upon individual freedom and the enlightened pursuit of happiness, and knowledge, as being the fundamentals of the good life. However, it is important to recognise that Russell had in many ways a religious – and often puritanical – approach to morality. Despite his protestations to the contrary, he was tormented by the vast pointlessness of the universe. He had the ‘preacher

in English radicalism in the twentieth century
Open Access (free)
Corruption, community and duty in Family Matters
Peter Morey

Rohinton Mistry law’s earnest yet aggressive bedside devotions in the disturbing scene in which Yezad’s prayers and Daisy’s music seem to do battle over the mute, prostrate elder (FM, 433–5). Formally, the concern for past-present connections is played out through repetitions: Yezad comes to repeat Nariman’s father’s inflexible religious dogma; Murad’s non-Parsi girlfriend threatens a repeat of the parental estrangement of the earlier generation; and, at one point, Yezad unfairly accuses Roxana of neglecting the rest of her family in favour of her father, paralleling

in Rohinton Mistry
Rousseau’s and nationalism
Mads Qvortrup

is needed to acquire that societal unity, patriotism and those civic virtues which are necessary for the maintenance of a healthy society, is not a metaphysical creed but a civic ‘cult with love of laws’, which teaches the citizens ‘that service done to the State is service done to a tutular god (III, 465). The alternative to Machiavelli’s religious cult is secular version of the same, that is, a ‘purely civic profession of faith of which the sovereign should fix articles, not exactly as religious dogmas, but as social sentiments without which man cannot be a good

in The political philosophy of Jean-Jacques Rousseau
Gregorio Alonso

, just a decade before the declaration of papal infallibility by the First Vatican Council, the Spanish priest acknowledged that it was legitimate for the Pope to deal with all matters related to religious dogma. However, he argued that Pius IX could not be considered infallible ‘hablando de matemáticas, de política o de filosofía’ (speaking on mathematics, politics or philosophy).28 Aguayo also drew a clear line between the Pope and the King of Rome; while the latter could claim legitimate and exclusive rights in a particular sense, he reminded readers that these came

in Spain in the nineteenth century
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Steven Hutchinson

Protestantism and claimed victims in the Nordic countries, in the Mediterranean and even in Japan. A geo-religious map would indicate the distribution of martyrs in certain areas, but wouldn’t show a ducal pleasure mansion in the interior of Aragon: martyrdom had its own geography. Our martyr Sancho doesn’t die, he defends no religious dogma, he won’t be taken directly to heaven for his martyrdom, he provides no edifying model for others. But his martyrdom – expressed in singular and plural, as martirio and martirios – is not merely understood as ‘pain or suffering

in Frontier narratives
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Shadow resurrections and artistic transformations
Naomi Booth

the striking depiction of the soul swooning at key moments in his early texts, Dubliners ( 1914 ) and A Portrait , Joyce is also reworking the trope of swooning to complicate the relationship between mind and body – to disturb the received, religious dogma of an immortal soul that will leave the intermittent, swooning body behind. The soul-swoon, I argue, becomes an important part of Joyce's exploration of what it means to be an artist – and to his related sense of the importance of embodied, physical experience. I will argue that a compound of spiritual and

in Swoon
Lucy Bland

music, horse-riding, languages and the opportunity to travel abroad. To quote the cultural critic Hazel Carby: ‘She believed in an education which integrated the body and mind, that enabled artistic expression of the highest order built upon an intellectual foundation free from religious dogma and punishment.’28 Tacchi-Morris told the Daily Mirror in March 1949 that ‘I have not heard the result of my offer, but it looks as if I might have to fight to get the children.’29 The clerk of the county council, having seen the article, wrote to her that very day to say that

in Britain’s ‘brown babies’