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In imagery drawn from Shakespeare's Tempest , capitalist society is portrayed as leaving no other nexus between human beings than that of naked self-interest. All particulars – property, culture, family, marriage, childhood, education, country, religion, morality, occupation, personal worth – are reduced to a money relation. There is nothing that bourgeois society cannot destroy and surpass – even itself. In facing up to the revolutionary iconoclasm of the

in Antisemitism and the left
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which is revealed to or grasped by properly religious or spiritually attuned persons. The first version can be queried by referring to the varieties of human morality, the second by the observation that whatever the alleged source of metaphysical criteria, they can only ever be heard, or read, in the actions of humans. This was the point satirically presented in Salman Rushdie's The Satanic Verses when, however hard the angel tried, he always found himself speaking not his own words but those of the prophet whom he was addressing. 14

in Cultivating political and public identity
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Afro-Caribbean men “do gender” (and race) when they travel outside of Canada. The Mavericks did not see drinking while playing as incompatible with representing the nation. Barth indicates that boundaries are drawn around ethnic groups through overt signals and signs that show identity, such as dress, language and general style of life, along with basic value orientations, the standards of morality and

in Sport in the Black Atlantic
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with (2), but is more a theory of ‘population eugenicism’. Restrictive Victorian morality, it was argued, meant that many spouses were mismatched, so that the children they produced were genetically less fit than they might otherwise have been (Kevles, 1985: 65–6). Therefore eugenic improvement required the sexual liberation of women and/or an army of stay-at-home mothers who would TZP8 4/25/2005 164 4:56 PM Page 164 After the new social democracy ensure their children’s genetic fitness (Searle, 1976: 86–90). From here, it is a short leap to the view that

in After the new social democracy
Perspectives on civilisation in Latin America

157 earned him a reprimand from official communist parties (Schutte, 1993: 54–​ 7). For the other side  –​dissenting left-​wing Christians  –​his critique of the ‘slave morality’ of the Church establishment was a lightning rod. Marxism was vitally Americanised during the 1920s and 1930s through Mariátegui’s initiatives. Renewal of a Latin American genus of Marxism would remain sporadic until the early 1960s. It is little wonder that the generation radicalised during that tumultuous decade was drawn to his version of Latin American thought (Miller, 2008:  143

in Debating civilisations
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The discovery, commemoration and reinterment of eleven Alsatian victims of Nazi terror, 1947– 52

, Germany’s neighbor and its victim, could one day shake hands with a Germany that painstakingly recognizes its obvious responsibility for the recent past, has indicated its desire to rectify the damage as far as possible and rebuild the war ravaged countries for a future based on humaneness and morality.’58 The study of the events and ceremony surrounding the commemoration of the eleven murdered Alsatians and the later search for the monument’s vandal provides an opportunity to examine the moral dimension of Wiedergutmachung as it was put into practice over the period

in Human remains in society

of Ireland 1992’, in A. Smyth (ed.), The Abortion Papers, Ireland (Dublin: Attic Press, 1992). 35 W. Holden, Unlawful Carnal Knowledge: The True Story of the Irish X Case (London: Harper Collins, 1994), p. 80. 36 C. Hug, The Politics of Sexual Morality in Ireland (London: Macmillan Press, 1999), pp. 6 and 199f. 37 Allen, The Celtic Tiger, p. 166. 38 The list includes mainstream radio and television programmes such as FiveSeven Live, The Last Word, Agenda and Prime Time. 39 J. Waters, Irish Times, 12 January 1999. 40 J. Waters, Irish Times, 8 June 1999. 41 P

in The end of Irish history?
An instituted economic process approach

underpinned the production, circulation and consumption of sugar. Military power, and the restriction of national trade to national merchant ships, created a new articulation of sugar and power. Antwerp, sacked by Philip II in 1576, was replaced by English refineries as the dominant centres in Europe. A mercantilist perspective viewed the consumption of sugar and the market for sugar as ‘natural’ and ‘inelastic’, a mercantile and middleclass good which risked corrupting the discipline and morality of the rural and urban poor if it were to become too easily and cheaply

in Innovation by demand
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The oddity of democracy

. The citizen will not only criticise, assess, complain, and protest, but will also laugh. The refusal to take seriously the actions of public servants, and the willingness to subject them to satirical review, provides a powerful auditing tool for democrats. Satire draws attention to real or alleged incongruities of identity: the evangelist who preaches morality but takes bribes, the politician who assumes grand and heroic postures but is unimaginative and prosaic, the aristocrats who disdain their fellow humans but are uncouth and ignorant themselves. Satire is about

in Cultivating political and public identity
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Individuality, identification and multidirectional memorialisation in post-genocide Rwanda

resonate entirely differently from that experienced by the survivor. Further, Cook writes of her desire for Rwanda’s memorial sites to ‘teach me some history, shock me morally, and deepen my understanding of the human experience of genocide’.47 For Cook, learning of Rwanda’s specific history is secondary to an acquisition of a more general moral disturbance. In the aftermath of genocidal violence, visiting these memorial sites can be understood as an attempt to understand, by virtue of encountering the corporeal products of a world almost without compassion and morality

in Human remains in society