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While running a Royal Commission into domestic violence and a $30 million campaign against it, ringing the bell marked 'asylum seekers are queue jumpers' has allowed successive governments to abuse alleged rape victims with barely a word of protest from the public. Insofar as any feelings of empathy for asylum seekers exist, we tell ourselves brutality is inflicted 'to stop deaths at sea'. So successful has this Pavlovian policy been that Australian refugee policy is now the toast of German neo-Nazis.
Banning people from entering countries has become the flavour of the month. Two US citizens, hip-hop artist Chris Brown and anti-abortion advocate Troy Newman, were banned from entering Australia. It is sometimes right to exclude people. But unless the processes are transparent and the need clearly demonstrated, such exclusion has costly consequences for the life of the community. It privileges power over reflection, and suggests character is defined unchangeably by past behaviour.
The only people who regard Francis as radical are those who think popes should only attend to matters of personal conscience. Topics such as abortion and same-sex marriage are safe zones for comment because they don't concern the economic order, or threaten systems that generate wealth for the few. But Francis has smudged the line between faith and economics in a way that many conservatives find inconvenient.
The phrase 'the public square' is peppered throughout Frank Brennan's work. The 1988 film Cinema Paradiso depicts the public square in a Sicilian village over 30 or so years, and its slow and subtle change from a place where human beings gather to laugh, play and discuss. Billboards and garish signs appear and it becomes a car park bereft of its humanity.
Pope Francis has been hailed for his ‘rattling’ and ‘upsetting’ Catholic climate change sceptics and politicians. His predecessors John Paul II and Benedict XVI were ahead of most politicians on the issue, but essentially they underestimated the magnitude and urgency of the environmental problems we face. It is likely that Francis will make a decisive effort to confront climate change during 2015.
Death loses its abstraction when a person like Stella Young dies. It becomes material. It makes itself manifest in the silence, which it somehow solidifies: the unwritten word, the unspoken retort, the unmade joke. 'Disability doesn't make you exceptional,' she told a TED audience in Sydney last April. 'But questioning what you think you know about it does.' Stella flipped what we thought we knew about many things.
Utilitarian philosopher Peter Singer paid tribute to his friend and intellectual nemesis Nicholas Tonti-Filippini, who died last Friday after suffering pain and discomfort for much of his life. The majority of Tonti-Filippini’s influence on bioethics in Australia took place out of the public spotlight, including has work as chair of a govenment committee on the care of people in an unresponsive or minimally responsive state.
Physician assisted suicide and euthanasia are back, in the courts of Canada and the UK, and in the parliaments of the UK and Australia. The Australian Senate is considering the Greens' formulation of a broad and fuzzy law that goes further than UK proposals in that it would allow Dr Philip Nitschke to administer a fatal injection.
Unlike France, Australia's Constitution specifically accepts the place of religion in the broader society, with its reference to Almighty God in the Preamble. Its only stipulation is that governments should not privilege one religion over another, or unfairly discriminate. Moreover, our legal system and institutions might be secular in nature, but they draw heavily on Christian ethics and morality.
Growing up in working class Broadmeadows in a Housing Commission estate with a communist father and a Catholic mother – mass on Sunday and the Eureka Youth Movement on Tuesday – taught me first hand about two of the most influential and powerful forces of the 20th century.
The lesson from the Eric Abetz 'abortion causes breast cancer' debacle is that Christians are fools to engage in scientific arguments they cannot win. They should instead stick to what they know best, and not be afraid to give an explicitly Christian moral voice to public debate.
At the least, religious philosophers and theologians should further engage with the challenge to traditional ethics that Peter Singer's position provides. Singer puts forward a powerful case and it is one which, in the current climate where people seek happiness and quality of life above everything else, will find increasing support particularly with the difficulty of funding medical care for those who are old or disabled.
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