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Christian State discussed at length the history of socialist ideas, theories of surplus value and dialectical materialism. But the battle against socialism in the Irish case had long been won. On 29 January 1916, in The Workers’ Republic, James Connolly praised a ‘splendid speech’ by the Capuchin priest Father Laurence in Dublin to an audience of Catholic working men and women. Connolly professed himself to be unable to identify any fundamental differences between Laurence’s views and those of Irish socialists. In declaring this, he was undoubtedly trying to encourage the

in Irish adventures in nation-building

England at cricket. We both survived the Cuban missile crisis (just), and were struck by how Oxford University pretended it wasn’t happening, along with the rest of life outside its complacent elitism and privileged rituals. Across potentially insurmountable sectarian and experiential divides, both wedded to historical materialism and realism, over the years we had many never-ending discussions and some fruitfully interminable disagreements. Yet, late in life we found how we surprisingly agreed on Marx, and how to move forward from Marx, and so decided to write a short

in Inequality and Democratic Egalitarianism
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sufficiently promote Ireland as an attractive place in which to do business. The State was concerned with self-sufficiency, was politically deferential to the agricultural sector, romanticised rural Ireland, and was influenced by an anti-business church which tied Catholicism to rural life and anti-materialism. The combination of these factors caused Ireland’s economic health to suffer, already high levels of emigration to rise, and low levels of corporate activity to persist. Consequently, the State was not concerned with issues of corporate and white-collar crime or

in Corporate and white-collar crime in Ireland

,’ as Engels puts it, ‘formed the camp of idealism. The others, who regarded nature as primary, belonged to the various schools of materialism.’13 Marx criticised Hegel from a materialist perspective. To comprehend Rethinking anti-racism 109 how Hegel could develop his understanding of the unity of objective and subjective, Marx argued, we need to locate the development of his philosophy in the material conditions of Europe at that time. A revolution in the real world, the French Revolution of 1789, provided the material conditions for Hegel’s revolution in thought

in Northern Ireland and the crisis of anti-racism
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Labour, class, environments and anthropology

increasingly hollow. Perhaps, then, it is time for anthropologists to return the focus of our analysis back to work and production, and away from what Jackson describes as the ‘enchantment of things’ (2007: 77). Marx made a strikingly similar criticism of the materialism of a different era when he argued that ‘the chief defect of all previous materialism … is that things, reality, sensuousness are conceived only in the form of the object, or of contemplation, but not as human sensuous activity, practise, not subjectively’ (1998 [1845]: 572). Throughout this book I have taken

in Environment, labour and capitalism at sea
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mobilisation. In doing so, I do not pretend to Glynn 00_Tonra 01 19/06/2014 12:46 Page 2 2 CLASS, ETHNICITY AND RELIGION IN THE BENGALI EAST END occupy ideologically neutral space. (No one does – though a passive acceptance of dominant views is often portrayed as though it were non-ideological.) My own perspective is that of a loosely Marxist materialism. I examine these political developments in their wider socio-economic and political context, and I relate what has happened in ethnic minority politics to wider ideological and tactical developments on the political left

in Class, ethnicity and religion in the Bengali East End
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Omen of a post-republic: the demon child of neoliberalism

against the general thesis that contemporary Ireland is characterized by the erasure, the weakening, of these three traditional authoritative names of the Father – Catholicism, Nationalism and Community. It is in the lacunae created by this process of de-symbolization of the formerly authoritative names of the Father that the neoliberal revolution has been taking place in Ireland: Catholicism is replaced by materialism, CONCLUSION 161 commodity fetishism and the cult of the individual; the Republic is desymbolized as a historical, national, public, collective

in The domestic, moral and political economies of post-Celtic Tiger Ireland
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marketing messages might all be weighed up and positioned alongside collective opinions of specific peer groups that are important to the individual teenage consumer (Gunter, McAleer & Clifford, 1992). In a further analysis of this developmental process, the position of branding in the wider context of whether children display a materialism orientation has been examined in relation to the psychology of young consumers and in particular the role played by possessions in their definitions of their selfidentity. Materialism is known to form part of a wider suite of

in Kids and branding in a digital world
A new church for the unhoused

mean anything, implies a set of choices between alternatives. Free will, as understood by mainstream Christianity, becomes null and void as one is no longer free to will anything other than the Market. In a paradoxical way, the Market totalitarianism which is the outcome of neo-​liberal political rationality presents the ultimate triumph of the vulgar materialism that underpinned totalitarian regimes in the Communist bloc. All of human life and practices (superstructure) were reducible to the operations of the economic (base structure). The suppression of religious

in Tracing the cultural legacy of Irish Catholicism

brand attitudes (Stewart, Morris & Grover, 2007). Cognitive abilities show progressive maturation year after year, moving forward more swiftly in some kids than in others, but generally becoming more sophisticated with age (John, 1999). Turning to certain aspects of personality development, however, this forward moving cycle is not always replicated. When we consider brands against the backdrop of children’s orientations towards materialism, for instance, we can witness one type of engagement with brands during pre-teen years, a different (and perhaps regressive

in Kids and branding in a digital world