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Bali Nine drug runners Myuran Sukumaran and Andrew Chan are on track to be executed by firing squad during the first half of this year. Tony Abbott deserves praise for his statement abhorring the death penalty, but not for his qualification that Australia should avoid jeopardising its relationship with Indonesia by its representations on behalf of Sukumaran and Chan. Such caution did not apply when Australia turned back asylum seeker boats, and any Indonesian upset did not last long.
President Obama stole the G20 show with his mesmerising Queensland University address, after having dominated APEC with Xi Jinping and their climate change agreement. Such unrelated events challenge the belief that agendas can be centrally controlled, and that good governance is constituted by discipline and sole ownership of the agenda. More recently, the Senate has managed to call the shots and give priority to human good over ideology.
As Obama took steps to deal with carbon emissions, Abbott walked away from them. Beneath the complex political considerations in these responses stir deep passions. Human flourishing requires that we recognise the interdependence of human beings and our common interdependence with the environment. That recognition marks out the boundaries of the field within which our autonomy and initiative should play.
For the good of victims and the community prisoners need to find the space in which they can feel remorse for the harm they have done, reflect on and change the patterns of life that contributed to the crime, and come to act accountably. To include love in penal justice may seem impossible. But recently in court a man was sentenced to jail for dangerous driving that led to the death of a young woman. Her father then embraced the driver.
The Federal Government plans to change the Racial Discrimination Act to give preference to free speech over protecting individuals and groups from vilification. It is not surprising that there is strong media support for the changes, as they will give investigative reporters and shock jocks alike the legislative freedom they need to do their job. But the Government must include robust legislation to penalise those who get their facts wrong.
Alcohol has a privileged place in polite society. All mood changing substances rely on a myth of a better life and relationships, but the alcohol myth is distinctive because it is rooted in high as well as in popular culture. Attempts to regulate its consumption and limit the damage it does will therefore always be unlikely to succeed.
To my knowledge this is the first church document that refers to 'sourpusses'. It must be the first lengthy papal document for some time, too, that refers to the Magisterium only twice in passing. Nor does Pope Francis refer explicitly to clerical sexual abuse. Francis is not interested in radical institutional or doctrinal change but wants to help a dysfunctional church work better at compassionately communicating God's love.
The confluence of the Climate Conference in Warsaw and the devastation caused by Typhoon Haiyan in the Philippines has been confronting. If they are treated separately there is little problem in finding words and symbolic gestures to recognise the importance or lack of it placed on each. But it is hard to find words to hold together climate change and the death of so many people in natural catastrophes, let alone to act as if they might be related.
In his recent article my Jesuit colleague Frank Brennan asked whether there is any ethical discussion to be had about stopping the boats. He proposed seven points that would give greater ethical coherence to the Government's 'shock and awe response'. The corollary of this position is that pressing for legal and practical changes to policy will not redeem the policy but will be a necessary and worthwhile exercise in harm minimisation.
In Rome and in Christian times people who took their own lives were buried outside the communal graveyards and without the prayers that farewelled the dead of the community. The symbolism was clear. They had separated themselves from society and its shared life; now society separated itself from them. And by implication it also marginalised those closely associated with suicide. Has much changed?
Reflecting on his participation in an SBS TV marriage equality discussion, Ben felt judged and humiliated by many who responded to him. Must determining what is right and wrong for a society be bound up with judging people? Or can we listen to our conversation partners, reach for a language that is shared and leave room for our opinions to be changed? Pope Francis showed the way when he said: ‘If a person is gay and seeks the Lord and has good will, well who am I to judge them?’
Robinson's recent book on the culture of the Catholic Church critiques the factors that have contributed to clerical sexual abuse of children. Robinson desires institutional changes, yet institutional changes are insufficient unless relationships and attitudes change. In this there is a happy conjunction between Robinson's project and the way of proceeding of Pope Francis.
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