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Last week the Federal Government committed to a much smaller and 'just in our neighbourhood' aid program for the long term. This major shift sent a perplexing signal to the world, with Australia abandoning Africa's poorest at a time when Australian mining investment in Africa continues to boom.
The 2014 Federal Budget has created a new hierarchy of virtue in Australian society, with well off investors deemed to be good and the disadvantaged bad. It is not so much class war as a war between capital and the rest of society. Those wielding significant capital are useful, while those who can save little, and have little to invest, are considered a burden.
The Budget does not signal an end to the 'age of entitlement', as there are still plenty of beneficiaries of government expenditure or foregone revenue. You don't need to be an economist to see that collectively the Budget measures will impact negatively on the income levels of the poor and disadvantaged. The discussion now must be who will pick up the pieces left behind by Government in developing a system with obvious gaps.
The children go holiday wild, swarms of them drenching us with holy water. Skin soaked, we fall off our bikes, flattened by their rabble-roused blessing ... Inside it's a garden, well-kept trails between the mounds, fooling us they were designed to please the eye ... Look, that tree, so graceful — against which babies' heads were bashed ... I check for red-handed stains but they have long since dissolved into complicity.
'We should abandon talk of taking Australia off the table. We should also abandon talk of taking the sugar off the table. The collateral damage of that is too great. The best we can do ethically and practically is to put the sugar out of reach while leaving it on the table for those who make it here with a visa or in direct flight from persecution.' Frank Brennan contributes to a Palm Sunday panel at St Michael's Uniting Church, Melbourne.
My tutor in Kunming was deeply shaken by the mass stabbings last weekend that left 29 civilians dead. When Chinese authorities put out a request for blood donors in the city, giving blood was all she wanted to do. The city's blood banks have struggled to accommodate the throng of willing donors, the upturned arms of ordinary citizens replacing some of the blood spilt by the long knives. This strikes me as profoundly Eucharistic.
Malcolm Turnbull assures us that something will come along to fill the gap left by the demise in Australia of Toyota and SPC Ardmona. But new sources of employment do not magically appear because they have been foretold by economic doctrine. Only about a third of those who are about to lose their jobs in car making or food processing are likely to find new jobs on equivalent incomes. Another third will probably never work again.
When her husband was arrested and imprisoned indefinitely as an outspoken opponent of Stalin, she became depressed and alcoholic. Film director Grigori Aleksandrov rescued her by choosing her to star in Moscow Laughs. She became his mistress, later his wife, a screen star and, perhaps most important of all, she attracted Stalin's benign attention.
In 2001 Prime Minister Howard tried to distance Australia from the SIEVX tragedy, in which 353 asylum seekers drowned, by repeatedly referring to the sinking as having occurred in 'Indonesian waters'. If there was any doubt then that SIEVX was an Australian tragedy, in 2013 there is none. There are now young kids growing up in Australia, who were born here and speak with Australian accents, who had brothers and sisters who drowned on SIEVX.
The Education Minister Christopher Pyne has spun the latest developments on education funding reforms as having saved Gonski and achieved what Labor could not. But it is an achievement derived from surrendering oversight of how the money will be spent. If public schools continue to be the losers in the battle for funds, the reversals of the past fortnight will be remembered as the start of a slow burn for the Abbott Government.
In a contemporary society where the focus lies amid a whirlpool of egocentricity, self-gain and self-improvement, one must question where the true motive for giving service lies. While the 'ethic of duty' is the ethic of the social gospel movements, Kant believed religion was only valuable because it caused one to lead a good moral life. Thus it is possible to argue that the habit of giving true service lies in the 'ethic of love'.
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