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We should resist the pressure to regard China as our enemy. The pressure to do so is powerful, given the cycle of retaliatory words on both sides that further poison relationships. The impetus to enmity, however, damages both sides. To treat people as enemies means that they become enemies, with the result that both sides will spurn the mutual exchanges that can help each.
About 1 in 6 Australians (18 per cent) live with disability, and many of these 4.4 million people face daily barriers to their full inclusion in education, work, services, activities, etc, not because of their disability, but because access has been structured around the needs, capacities and preferences of people who do not live with disability. Exclusion has always been a choice, but the pandemic has laid this reality bare.
The tertiary level is designed to promote change and innovation. If there is no tertiary level, there is no growth in our understanding of global religious systems, and no emerging individuals who possess critical thinking skills and historical knowledge of these systems. Without these individuals, there’s a risk that religious institutions will become more insular, regressive, disconnected and, most disastrously, unchecked.
This year has been a ‘unique’ year to study, to say the least. The impacts of COVID-19 on the sector have been not just trying, but simply devastating. I have not set foot in a classroom all year which, I have to admit, is one of the things I have always loved most about studying — the immersion within a learning environment.
Recent weeks have seen the deaths of former NSW Liberal Premier and federal Finance minister, John Fahey, and former Labor federal minister, Senator Susan Ryan. They were both exemplary public figures who not only made a major contribution to Australian public life but did so in a way that drew praise from all sides of politics.
The response to COVID has invited reflection about the relative value of one human death (and so of one human life) as compared with another. This is a radical question because it makes us ask whether the value of a human life is defined by economic wellbeing and by potential contribution to the economy, or by deeper qualities.
The river flooded during the battle, surging so wide, so deep, that two days of eager slaughter were postponed. I won't polish away 80 years of tarnish. The brass cartridge still grips its bullet just the way you found it while walking your dogs. A misfire.
Whereas the Vatican II document sought to engage with, and to respect, the autonomy of the modern world and its science, only too many of the Vatican’s official statements over the past fifty years have effectively resiled from that commitment.
Amid the disruption of predictable life wrought by the coronavirus, governments have focused on jobs. Jobs lost in the response to the virus, and jobs created as we emerge from the crisis. The focus is worthy — behind each job lost is a person whose life has become anxious and uncertain. The language, however, is concerning. Defining the challenge as one of creating jobs expresses an understanding of work, the inadequacy of which the coronavirus has laid bare.
Government attitudes towards universities, the humanities and the arts, are often a strange mixture of ignorance, blindness and misplaced priorities. It is almost as if their graduates fail to match the image of what the government would prefer Australians to be.
We have done a lot right as a nation during the pandemic, but on the whole we have not treated foreigners as well as we might have. The inequality of treatment has been in evidence during the twin health and economic crises brought on by COVID-19.
In these troubled times of COVID-19, most news bulletins concentrate on the daunting figures from Italy, Spain, Britain and the USA. Little countries don’t get much of a mention. Greece is a little country.
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