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How much fear do we want? Enough of it preserves our lives. Too much of it diminishes our lives. Currently, the balance is skewed by an overload of fear. Anxiety, its clinical name, is in epidemic proportions.
The shape Trump's presidency is beginning to be discernible. The likely deepening of inequality, the disregard for universal human rights and for the international and national responsibilities that flow from them, the contempt for the environment and for evidence based research, and the debasement of political speech promise a more divided society in a more divided world. In such a noisy and staccato atmosphere the beginnings of an appropriate response lie in not responding to every tweet.
'No good will be served by a royal commission auspiced by the state telling a Church how it judges or complies with its theological doctrines and distinctive moral teachings. By all means, set universal standards of practice expected of all institutions dealing with children, but do not trespass on the holy ground of religious belief and practice.' Fr Frank Brennan SJ addresses the Freedom for Faith Conference in Melbourne, 23 September 2016.
In a month in which some politicians trumpeted their own virtues and others their opponents' vices, one traditional virtue went unserenaded: humility. The reticence is unsurprising. Humility is associated with timidity, self-doubt and a reluctance to put oneself forward. Successful politicians project themselves, are confident, competitive, and lead like strong men. This view merits challenge. It assumes a corrupted form of humility, and exempts politicians from ethical reflection about their craft.
It took John Howard until his third term before he let his personal leanings completely off the leash. It led to his electoral demise. Abbott is doing much the same in his first term, over-reaching, thinking himself invulnerable to a political backlash. Whereas Machiavelli's prince could rule through force, Abbott must face an electorate whose trust in political promises has been completely eroded. Our political system will take a long time to recover.
I grew up in the shadow of the Holocaust and have spent years in therapy coming to terms with the murder of my relatives and the destruction my parents' world. I now find myself confronting a future potential holocaust of gigantic proportions. Al Gore has warned us of the danger of moving from denial to despair, while omitting hopeful or determined action. Our only hope is to face the reality.
Fearful men should not be able to walk suburban streets carrying hidden revolvers. Yet that's the Bizarro universe the US finds itself in. Politicians in the US and Australia take note: if you spend your time creating a climate of anxiety, whipping up hysteria or building walls in order to score political points, the eventual result is going to be children lying dead in your streets or drowned off your shores.
The US today is a nervous nation. The old small town verities and values can no longer be taken for granted in this apprehensive, celebrity-drugged culture. Conceivably, if the economy tanks or there is some destabilising foreign policy crisis, Newt Gingrich could beat Obama.
Our lives will change forever as we face the creative challenge posed by the carbon tax. We will pay the real cost of producing food, and cheap and frequent overseas trips will slow. But we must not let a grasping spirit hold us from imagining an economy and lifestyle that can thrive on alternative energy.
As Copenhagen looms on the horizon like a giant apocalyptic festival, I can’t get Michelangelo and my kids out of my mind. The image of the Pietá, the mother holding her dead son, keeps appearing.
We are terrible at caring for the planet because we are terrible at caring for each other. And we are lousy at caring for each other because we don't seem to have any idea of where the roots of human emotional sustenance lie. We might begin to look at our obsessive love of money and power.
Many women religious fear the Vatican visitation of female religious congregations will take a negative attitude to feminist aspirations and to the changes brought about by Vatican II. They can find historical grounds for this fear.
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