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Alfred and Victorian morality
Joanne Parker

that golden wealth Profusely given, rapaciously received, . . . With the stark penury, the utter want, The outcast wretchedness, in contrast strong He places: and at the sordid luxury, The unfeeling avarice, the recklessness Of all this useless, cruel magnificence, Fain could have wept.126 On the other hand, Besant (known as a man with ‘no love of priests and religious dogma’) simply refuted the notion that Rome had exercised any lasting impact upon the young Alfred, arguing that ‘An attempt has been made to connect Alfred’s love of literature and the arts together

in ‘England’s darling’
Rosemary O’Day

4035 The debate.qxd:- 9/12/13 08:36 Page 8 1 Historiography contemporary to the English Reformation, 1525–70 Introduction On the face of it, it might seem that the Reformation, of its nature, rejected history. And so in a sense it did, or at least the force of recent precedent. After all, the new religion involved a break with that recent past – denial of tradition as an authority for religious dogma, practice and doctrine; a denial of papal authority. But it is no less true that the English Reformation used history – an interpretation of the past – to

in The Debate on the English Reformation
Carol Engelhardt Herringer

maternal and that this characteristic gave them an influence over the public sphere. Chapters 2 and 3 demonstrate the coherence of Catholics and Protestants respectively. The Catholic unity was challenged, however, by the declaration of the Immaculate Conception in 1854. Chapter 4 examines the English reception of the Immaculate Conception, which was the only new Marian dogma in this period. This key moment in Victorian religious history, which has been largely overlooked, shows how English Christians reacted to a religious dogma with no direct scriptural evidence. This

in Victorians and the Virgin Mary
The international connection
Francesco Cavatorta

one the Egyptian Brothers promote. In a study of transnational religious activity with specific references to Islam, Haynes (2001: 157) argues that ‘global networks of religious activists exist who communicate with each other, feed off each other’s ideas, collectively develop religious ideologies with political significance, perhaps aid each other with funds and, in effect, form trans-national groups whose main intellectual referent derives from religious dogma’. On another level, the promotion of political Islam does not seem to be an entirely autonomous phenomenon

in The international dimension of the failed Algerian transition
The re-shaping of idiocy in the seventeenth-century church
C.F. Goodey

-group undergo an almost one hundred percent blood transfusion from one era to the next. The mind sciences, once the preserve of theology, are implicated in this. The same scientific psychiatry that might see its ancestors’ categorisation and elimination of twelfth-century heretics as a phobic reinforcement of the era’s religious dogmas is also responsible for the categorisation and elimination of Exclusion from the eucharist 81 twenty-first century ‘intellectual’ disability as a reinforcement of our own era’s cognitive dogmas. Psychology and the formalisation of gossip

in Intellectual disability
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Race and society in evolution
Nathan G. Alexander

– though “often a cruel and always a problematic” one.96 Indeed, Galton wrote, “I see no impossibility in Eugenics becoming a religious dogma among mankind, but its details must first be worked out sedulously in 70 Brute men the study.”97 Race did not feature largely in Galton’s theorizing, though he did believe that non-white races produced proportionally fewer exceptional individuals than the white race.98 For Karl Pearson, a freethinking socialist and Galton’s closest follower, race played a greater role. Like Winwood Reade, Pearson believed in the necessity of

in Race in a Godless World
Rethinking race at the turn of thecentury
Nathan G. Alexander

” meant that any discrimination toward blacks on the basis of race was unjustified.139 Another critical figure in the turn-of-the-century critique of racism was the sociologist W.E.B. Du Bois, who also presented at the Universal Races 199 Race in a Godless World Congress. Born in Massachusetts, Du Bois was raised as a Congregationalist, yet his faith was gradually eroded, particularly while he completed his PhD at Harvard and during his visit to Germany in the 1890s. As he wrote in his autobiography, in Germany “[…] I turned still further from religious dogma and

in Race in a Godless World
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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
Eileen Fauset

no relation to the realities of life. Her argument stems from her reservations with Madame de Staël’s own philosophy that religious dogma is an impediment to thought and the imagination. While Kavanagh declared that, by its very nature, the absence of ‘tame realities’ was systematic of fiction, she believed that religious dogma was a fundamental part of French life and, whether for good or bad, she could not accept a novel that ignored the consequential reality of its influence. As she says: to banish dogmatic religion from fiction means that it should be left out

in The politics of writing
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Enlightenment Islam
Nadia Kiwan

of Muslims in this latter context tends to posit the ‘good’ Muslim as one who does question religious teaching, whilst the ‘bad’ or dangerous Muslim is the one who is seen to be too accepting of religious dogma and reluctant to embrace the critical autonomy in relation to religion required of the ‘good’ French citizen (Laborde 2012). For Chebel, the fact that the Quran was revealed to the Prophet Mohammed in Arabic has a particular significance, since the fact that the message of Islam was spread through the ancient language of the Bedouins and city dwellers of the

in Secularism, Islam and public intellectuals in contemporary France