Gregory C Melleuish

Australian politics in the Australian Journal of Political Science: A review

This article examines how contributors to the Australian Journal of Political Science (AJPS) have conceptualised Australian politics over 50 years. It undertakes this task by examining key events in Australian politics that prompted vigorous debate. These include the election of the Whitlam government in 1972, its dismissal in 1975, and how this in turn generated discussion about the nature of responsible government in Australia. The republican debate of the 1990s shifted the focus. Since 2000, however, a few contributors to the journal have attempted to find a central focus for Australian politics in the controversy over the idea of the Australian settlement. Much recent discussion about Australian politics has been influenced by the ‘cultural turn’, and become particularistic. It is argued that despite their diversity, articles in the AJPS generally do not usually contribute to a narrative that sheds light on the larger, longstanding, structural issues of Australian politics.

Religion and politics in Australia

Abstract The relationship between religion and politics in Australia has in the past been conditioned by the peculiarities of Australian history. Traditionally religion was related to issues of moral reformation and sectarianism. Changes in Australia over the past forty years have changed this relationship as the public role of religion has waned. In recent times there has been somewhat of a religious comeback in Australian public life. This has been related to a new style of Christian politics, the presence of two strong Church leaders, Cardinal George Pell and Archbishop Peter Jensen, the presence of Islam, the election of a committed Christian Kevin Rudd as Prime Minister and the continuing importance of Australian and New Zealand Army Corps (ANZAC) as a civil religion.

Living in an Age of Comfort: Understanding Religion in the Twenty-first Century

In recent times the term “post-secular” has emerged to describe the age in which we are currently living. The term “post” is somewhat misleading because it is clear that the current age is strongly secular in a whole range of ways. Rather, post-secular is meant to indicate that the secularization metanarrative, the view that humanity is inevitably headed down a road that leads from a religious condition in the past to a secular age in the future, no longer holds. The post-secular certainly does not mean something like the “return of religion,” or an idea that the secular age is…

A Secular Australia? Ideas, Politics and the Search for Moral Order in Nineteenth and Early Twentieth Century Australia

This article argues that the relationship between the religious and the secular in Australia is complex and that there has been no simple transition from a religious society to a secular one. It argues that the emergence of apparently secular moral orders in the second half of the nineteenth century involved what Steven D. Smith has termed the “smuggling in” of ideas and beliefs which are religious in nature. This can be seen clearly in the economic debates of the second half of the nineteenth century in Australia in which a Free Trade based on an optimistic natural theology battled with a faith in Protection which had powerful roots in a secular form of Calvinism espoused by David Syme. The article concludes with an analysis of twentieth-century historian W. K. Hancocks comparison of the medieval commonwealth and Machiavelli, concluding that Hancock found both the Free Trade and the Protectionist visions of moral order to be inadequate.

The State in World History: Perspectives and Problems

This paper investigates the role of the state in world history and analyses some of the major issues confronting such an investigation with a particular focus on the relationship between the modern European state and the other historical forms of the state. Firstly it considers the problems raised by the fact that the terminology of state analysis is derived from a discourse that arose to explain the particularity of European state development. Secondly it considers the problem of the origins of the state. It examines two major issues: van Creveld’s argument that only modern European states are real states and the chiefdom/state distinction. It argues that new political forms occurred both with the emergence of civilisation and the “state” in the ancient world and with the development of the modern European state after 1300. Thirdly it considers the issue of a typology of states through an examination of the model developed by Finer in his The History of Government. It argues that this model is only really effective in dealing with pre–modern political forms and that the modern European state needs to be understood as a deviant from the Eurasian norm of the agrarian empire.

Conservative instinct in Australian political thought: The Federation debates, 1890–1898

Many historians of Australian political thought have attributed its pragmatic and anti-speculative tendencies to a Benthamite influence. Without denying the influence of Bentham and Benthamism on Australian thought and institutional development, this article challenges the assumption that the abovementioned tendencies necessarily betray a Benthamite heritage. By analysing the theoretical justifications for pragmatic, anti-speculative approaches to institutional design in the Federation debates (1890–1898), this article shows that there was a very strong Burkean impulse behind the sort of pragmatism that is usually attributed to Bentham. If the argument of this article is correct, then it is an invitation for historians and political scientists to reconsider significantly the nature of Australian political thought. 研究澳大利亚政治思想的史家将澳大利亚政治思想的实用、反思辨倾向归之于边沁的影响。本文并不否认边氏对澳大利亚思想以及制度发展的影响，但对上述倾向为边氏遗产的说法不能赞同。笔者分析了联邦辩论（1890—1898）中实用的、反思辨的制度设计，指出通常被归到边沁的实用主义，其背后跃动的实乃伯克的思想。如果此论不谬，历史学者和政治学者就应好好考虑澳大利亚政治思想的性质了。

From Secular Temporality to Post-Secular Timelessness: Trekking the Past's Future and Future's Past

It can be argued that we are currently living in a time characterized by a widespread perception of “discontinuity,” of a rupture in historical continuity. This rupture appears to have been brought about by the alleged demise of the secular paradigm, underpinning the Enlightenment project of modernity, caused by the outbreak of religious fervor and spirituality at the dawn of the new millennium. The perceived rupture in the natural progression of secular modernity has led to the questioning of the assumed link of modernity and secularity1 and to the critique of Enlightenment theories and postulates regarding the disenchantment of the…

David Syme, Charles H Pearson and the democratic ideal in Australia

This paper argues that the writings of David Syme and Charles H Pearson are important for understanding the history of the ideal of democracy in Australia. Although Syme did not write directly on democracy, his writings on political economy and political representation focused on issues relevant to democratic theory. His Outlines of an Industrial Science argued for the dominance of the social and the ethical over the economic and for the role of the state in enforcing that dominance. His Representative Government in England advocated the case for the delegate theory of democracy, in effect meant the particular interests of the majority. Pearson also argued the case for this version of majoritarian democracy. His National Life and Character concluded that it would lead to the suppression of individualism.

Menzies and Howard on themselves: Liberal memoir, memory and myth making

Abstract This article compares the memoirs of Sir Robert Menzies and John Howard, as well as Howard’s book on Menzies, examining what these works by the two most successful Liberal prime ministers indicate about the evolution of the Liberal Party’s liberalism. Howard’s memoirs are far more ‘political’, candid and ideologically engaged than those of Menzies. Howard acknowledges that politics is about political power and winning it, while Menzies was more concerned with the political leader as statesman. Howard’s works can be viewed as a continuation of the ‘history wars’. He wishes to create a Liberal tradition to match that of the Labor Party.

Are Secular Politics Possible

Contemporary political analysis makes a distinction between politics that are secular in nature and politics that are religiously based. This article questions whether there is such a thing as secular politics. Firstly, it examines the roots of the secular/religious dichotomy in Western thought and concludes that it is the creation of particular intellectual developments in the West. And then it argues that modern politics is best viewed in terms of a number of “sacred projects” that are generated out of the supposedly secular nature of the modern West. There can be no real politics without such projects, only administration. Even liberalism, which prides itself on its secular nature, is a form of sacred project. Hence the idea that the modern West represents a progressive and secular politics, as opposed to the more backward religious politics of other parts of the world, is a fallacy. There are only competing sacred projects.