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Daniel Laqua

-called religious dogmas; but you are not opposed to the essence of religion.’100 The pastor conceded that religious freethinkers did ‘not have scholars of renown as universal as Berthelot and Haeckel, Maudsley and Lombroso’.101 At the same time, he criticised the likes of Hector Denis for regarding science as a source of morality. A similar line of argument was adopted by the Catholic opponents of freethought. In 1910, for example, the Maison d’Action Catholique in Belgium discussed whether science had made religion redundant. It praised Augustine of Hippo and Gregory of

in The age of internationalism and Belgium, 1880–1930
The creation of a children’s socialist movement and the ‘religion of socialism’
Jessica Gerrard

_Gerrard_Childhoods_Printer.indd 68 02/04/2014 10:39 ‘Waken, children, waken!’ 69 This was, unsurprisingly, expressed multifariously. F. J. Gould found purpose in developing alternative moral codes outside religious dogma. Others were less apologetic for their overt use of religious tropes, such as the prominent SSS organiser Lizzie Glasier. Defending SSS practice in reply to Sunday school teachers in 1907, she writes, ‘Socialism … is a Faith – a faith based on Divine brotherhood and sisterhood of humanity – irrespective of class, colour, or creed. It is a Religion – a religion greater than

in Radical childhoods
Mary Warnock, embryos and moral expertise
Duncan Wilson

argued that permitting embryo research ‘involved people sitting in judgement on another’s life and treating that life as a mere means to an end, which undermined the basic dignity of human beings’.152 Opponents of research, which also included anti-abortion groups and the Women’s Institute, notably stressed that their stance was not anti-science or based simply on religious dogma. For the Guild of Catholic Doctors, it was supported by the fact that ‘as any microgeneticist will tell you, whether or not more individuals result, the genetic coding is laid down on

in The making of British bioethics
Susana Onega

transcendental gods and religious dogmas to be used as instruments of power over other human beings. Noah’s physical aspect enhances this interpretation. Gloria despises him because he looks like ‘a transvestite [wearing] frocks and stacked heels and make-up’ (BB 18) and, while his three sons call him ‘Dad’ (BB 109), the Unpronounceable calls him ‘mother’ (BB 89, 111, 122). This suggested androgyny is in keeping with the description of the creation of humans as male and female in the first chapter of Genesis.59 In the biblical account, these androgynes ‘were giants in those

in Jeanette Winterson
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John Lever and Johan Fischer

synagogue in Didsbury three times on the Sabbath and also on holidays and during festivals. He was brought up in a kosher home and suggests that he still tries to keep as much of the tradition as he can, but that he has to a large extent gradually been assimilated; he describes himself as ‘pretty relaxed’. The family do not run a kosher household, he suggests, primarily because his wife is secular and against any type of religious dogma; he also states that it would have been impossible to lead a harmonious married life if he ‘kicked up a fuss about kosher food all the

in Religion, regulation, consumption
Margret Fetzer

itself, is suspected of being the first reason for God’s ‘ravishment’ of Anne’s soul. Only outside of that social frame, one may conclude, is religious devotion possible – which is why even today Catholic clerics are expected to remain celibates. The ‘Holy Sonnets’ as theatres of their own Through an interpretation of Donne’s ‘Holy Sonnets’ as ‘autotheatrical’, I would like to suggest a denominationally neutral reading of these poems. Although Donne refused to elevate theologically controversial points to the status of religious dogma (Roston, 2007: 176), there is no

in John Donne’s Performances
Barry Jordan

powerful parable which suggests a quasi-apocalyptic outcome when we allow religious dogma and its fanatical adherents to challenge and usurp the power of reason. 8 In historical terms, however, neither the above martyrdom thesis nor the destruction of the Great Library of Alexandria are supported by solid, empirical evidence. In fact, in Amenábar’s book of the film, mentioned above, the accompanying text concedes that, by the

in Alejandro Amenábar
Barry Jordan

The Others began as a small-scale, art film project for the European market. The intended setting was Chile, Amenábar’s birthplace. The ambition was to explore the repressions of his childhood, especially the impact of religious dogma on family life and the education of children. Over time, however, the film was transformed into the most expensive, biggest-grossing, box-office hit in Spanish film

in Alejandro Amenábar
Howitt’s Journal and Douglas Jerrold’s Shilling Magazine
Rob Breton

necessary, reforms of ourselves.’ 8 Meteyard insists on a hard division between ‘sorts’ of Chartism, the kinds that seek self-reform and the kinds that seek the ‘destruction of what sort soever, pulling down parliament houses, sacking a city, or burning acts of parliament’. 9 Warning against the ‘sort of oratory’ that might inflame the people, she embraces a conditional Chartism by hardening the distinction between its ‘forms’: ‘this sort of Chartism is the offspring of popular ignorance; and had the governing class taught instead of quibbling over religious dogma

in The penny politics of Victorian popular fiction
William Godwin, Mary Wollstonecraft and the perils of the present
Jonathan Dent

Wieland . Brown focuses on ventriloquism and (inner) voices in order to show how frighteningly vulnerable individuals are to powerful ideologies, and the destructive consequences that can result from religious enthusiasm and the internalisation of religious dogma. Theodore does not question the voice in his head, and this is one of the main targets of Brown’s Gothic novel: the disturbing ease with which

in Sinister histories