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Loneliness is framed in a quintessentially liberal way: as a health-related issue affecting individuals. But loneliness is a by-product of the liberal social order; by elevating the market above all else and reducing notions of freedom to individual rights, notions of value are now boiled down to crude forms of economic reductionism.
Uteruses, and in particular, periods, have long been used against menstruators — to malign, to marginalise, to make us feel lesser than. In ancient Greece, it was thought that the uterus (hysterika) was able to travel throughout the body, and that a wandering uterus was a sign of mental illness. The word hysteria has been used since then to minimise the severity of women’s mental health issues.
What might be effective is to strengthen support within their own and the wider community in order to help vulnerable people understand themselves and the feelings that might drive them to paranoid ideas and violent action if left unattended. If that is moral squeamishness, it at least offers some hope of effectiveness.
To distant observers the hesitation and delay are hard to understand. They ask how it is possible to look on idle and unmoved at children in despair when you are in a position to address the causes of their despair. What is it that enables us to pass by damaged children, untroubled? The answer may lie in the quality of our moral imagination.
Under such conditions, it is hard to get people to concede that what they believe might be incomplete. No one wants to give anything up. This is an attempt to get people to give something up. Here is how to do it: ask what is the worst that can happen. Then accept that it may have already happened. But not to you.
In London of the 1990s, I observed people sleeping under bridges, on doorsteps, in cardboard boxes. How they survived the winters, I never knew, and I suppose many didn't. Since the beginning of Greece's financial crisis in 2008 and the influx of refugees from the Middle East, similar scenes can now be seen in Athens.
Religious freedoms extend only so far as they do not contradict the fundamental rights and freedoms of others. While all Australians should enjoy religious freedom, they also bear the right to non-discrimination and to the highest attainable standard of health. It is also unclear how positive discrimination is related to practising a religion.
The link Manne makes between Australian treatment of people seeking protection and the abiding cultural demand to control outsiders is illuminating, and his description of the 'Canberra mindset' is persuasive. But the resistance from the sector to negotiation about Manus and Nauru has more complex roots than Manne allows.
Humans are inherently social creatures with a need to converse, yet we live in isolation and mental distress in greater numbers than ever before. Does the ready desire for argumentation online that some thrive on come from wanting to feel, well, something — anger, certainly — rather than passively watching the world whir by?
When we commit to asking friends, family, and coworkers about their wellbeing, we affirm that their safety matters, and their life is of value. This same ethic of care calls on the governments provide community supports which send a signal: every single life can get better.
When I watch the video 'How women become gay', it hurts. Not because of the anti-gay content, but because it uses language about God's love, the type of religious language I grew up with, to sneak past my defenses. For a moment, despite years of learning to accept myself, I waver.
When Parliament resumes on 10 September, I hope Morrison leaves his lump of coal at home and takes his Christian values to work. He could start by adopting a 2030 emissions reduction target of at least 50 per cent below 2005 levels and ensuring that environmental considerations are central to all future development approvals.
181-192 out of 200 results.