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Unlike December 25, September 26 is a World Day that passes by in silence. It calls for the Elimination of all Nuclear Weapons. Nuclear power is too mysterious to understand, too horrific to dwell on, and too far away to take responsibility for. It and its destructive power are unthinkable. And yet it continues to press on us, most recently in the announcement that Australia will build nuclear-powered submarines.
In recent weeks the value of human life has become a topic of public conversation in different contexts. Proposed legislation on abortion and assisted dying has continued to focus attention on it. Debate about loosening COVID restrictions has also balanced the risk of death from the disease with risks to health and economic welfare from lockdowns. In Afghanistan the victory of the Taliban has again raised questions about the morality of the war and the killing involved by both sides.
One might submit that a Plenary Council is a cumbersome instrument to ascertain the genuinely representative views of the Catholic Church in Australia. Many of the canonical strictures regarding the membership, agenda and process of the Council will dampen the original enthusiasm for the Council that provoked over 17,500 submissions.
I was one of the boat people who escaped from South Vietnam. The escape happened after South Vietnam had fallen to the Vietnamese communist forces in 1975, and my world descended into total chaos with an international embargo, wars against China and Cambodia, forced collectivisation and the insidious spread of what were termed “re-education camps” - but were really communist gulags. My siblings and I grew up in a world of poverty, isolation, oppression and constant fear of what might happen to us or our loved ones.
Most early commentary on the swift coming to power of the Taliban in Afghanistan has focused on how it happened and who was to blame for it. Much of the blame has been focused on United States President Biden and former President Trump. Increasingly attention has turned to the plight of people in Afghanistan, particularly women and those who helped the occupation forces and women.
The New York Times editorial on 15 August was all about tragedy in describing the fall of Kabul to the Taliban. ‘Tragic because the American dream of being the “indispensable nation” in shaping a world where the values of civil rights, women’s empowerment and religious tolerance rule proved to be just that: a dream.’
Since its unwelcome arrival over a year ago, the COVID-19 pandemic has presented us with a range of moral and ethical quandaries — some hypothetical, some deeply pragmatic.
My son’s Athenian flat was burgled last month. I had been visiting Athens for the first time in more than a year, and so was with the family when they arrived back, after a fairly brief evening absence, to sheer chaos. Anybody who has had this experience will be able to picture the scene: every drawer and cupboard had been opened, with the contents spilled and strewn everywhere. Even the loft had been checked.
In his 83 years, social psychologist, researcher and author Hugh Mackay has seen the sun rise and set on regimes, ideologies, cults, fads, movements and manias. He has also seen language used to clarify and build common ground, or to confuse and demoralise. One constant throughout these years has been his fascination with how human beings treat each other and their planet, and why.
The late Donald Rumsfeld, twice US Secretary of Defense, a Fortune 500 CEO, and congressman for three terms, did not let evidence and the firmness of facts trouble him. If he had a cause to pursue he would. Morality was merely an impediment to service.
While we can’t conflate accusations against Roth’s biographer with his subject, this recent Blake Bailey scandal invites us to revisit, through a 21st century lens, the world of someone considered one of the definitive writers of the 20th century.
We are all beholden to our story of origin and the systemic realities we are born into. Regardless, now and historically, politicians, preachers and pundits sporadically look to reintroduce the discredited dichotomy between the ‘deserving poor and the undeserving poor’. The embodiment of that second label, historically, has been the Jobseeker (Newstart) recipient.
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