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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
Sir Philip Sidney and stoical virtue
Richard James Wood

, like Sidney, Duplessis-Mornay was a protégé of Languet, and, although Skretkowicz notes that Duplessis-Mornay ‘was very much a Huguenot political reformer who led from the front’, whereas Languet favoured ‘a politically realistic sense of tolerance and forgiveness’, they both may be said to have been ‘Politiques’. 6 Martin N. Raitière defines a ‘Politique’ as someone adopting ‘the conciliatory stance according to which national unity was to be placed above sectarian religious differences’; the Politiques were those French political activists ‘for whom no religious

in Sidney's Arcadia and the conflicts of virtue
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
Sexual violence and trauma in the ‘war on terror’
Joanna Bourke

masculine nor feminine: simply all-powerful in-humanity. The suffering subject, on the other hand, is defined as lacking ‘true’ humanity, burdened with an excess of body . Bunching these bodies by gender – one portion of the great trilogy (the other two are class and ethnicity) – inevitably leads to a universal femaleness: the woman effaced in religious dogma as inherently inferior is also eradicated in conventional human rights discourse because that discourse is premised on the heterosexual white male. Not only does such a ‘bunching’ enforce the association of

in ‘War on terror’
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
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
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’
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
Abstract only
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
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