Suchergebnisse

Farrell reviews 'Menzies in War and Peace' edited by Frank Cain.

In common with many other countries, Australia has had, since 1920, a Communist Party, which is an obvious and continuing symbol of international reaction to the Russian Revolution of 1917. Naturally enough the formation of this Communist Party and its subsequent history has attracted a degree of attention from historians and scholars of Communist movements and Australian politics. The impact of the Profintern, on the other hand, has been completely neglected. Even at the international level no full-scale study of the Profintern and its related trade-union organisations is yet available, and though one scholar has noticed that in Australia "the history of communism in the unions is […] separate from CPA political history", the bases of this separation have been left relatively unexplored. This article seeks to examine Moscow's links with the Australian trade-union movementviathe Profintern in the period 1920–35. It would seem that these links overshadowed the CPA as a "Communist" influence in the Australian context, at least for the first decade of the Comintern's existence. The separation of CPA history from the wider influence of Communism in the unions is discernible almost from the very start.

Medieval theology had an important influence on later philosophy which is visible in the empiricisms of Russell, Carnap, and Quine. Other thinkers, including McDowell, Kripke, and Dennett, show how we can overcome the distorting effects of that theological ecosystem on our accounts of the nature of reality and our relationship to it. In a different philosophical tradition, Hegel uses a secularized version of Christianity to argue for a kind of human knowledge that overcomes the influences of late-medieval voluntarism, and some twentieth-century thinkers, including Benjamin and Derrida, instead defend a Jewish-influenced notion of the religious sublime. Frank B. Farrell analyzes and connects philosophers of different eras and traditions to show that modern philosophy has developed its practices on a terrain marked out by earlier theological and religious ideas, and considers how different philosophers have both embraced, and tried to escape from, those deep-seated patterns of thought.