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Despite repeated outbreaks of plague in the centuries following the Black Death, no consensus existed in England on the issues of how plague should be fought, how the infected should be cared for, and how the implementation of such measures would be funded. An abundance of printed texts emerged during the sixteenth century offering English readers information on what could and should be done to contain plague’s spread. Ultimately their authors explained plague providentially, with many going so far as to claim that plague was entirely beyond the control of human actions. Placing the Tudor and Stuart Crowns’ evolving quarantine policy into dialogue with the voices of clerics, physicians, philosophers, and poets who engaged with royal policy and at times offered substantial criticisms of it, this essay argues that the national imposition of quarantine provoked royal subjects to articulate and defend their own opinions about the practice, encouraging the development of popular political dialogue.

The secularization of religion in late-nineteenth and early-twentieth-century Britain profoundly altered the ethical foundations of the modernist novel, challenging writers to reimagine the role of literature in the absence of religious authority. Against this backdrop, the present study investigates how modernist authors—exemplified by Virginia Woolf—both inherited and transformed the ethical ideals of religious communities. Through a comparative approach, this article traces the secularization of the Clapham Sect’s “moral covenant” and the Quaker notion of the “inner light”, revealing how these religious legacies, as mediated through the intellectual frameworks of Leslie Stephen and George Moore, contributed to Woolf’s construction of an author–reader intellectual community. The study demonstrates how this religious inheritance is reconfigured in Woolf’s theory of the ‘common reader,’ highlighting her contribution to modernist aesthetics and ethics. Through the figure of the ‘common reader,’ religion emerges not as a set of fixed doctrines, but as a foundation for constructing ethical communities in a secular age.

Critics have characterized E.M. Forster as an advocate of what Jürgen Habermas calls the “secular public sphere.” Yet Forster was critical of liberalism's insistence that religious experiences should be translated into the language of secular rationality. The discussion of the Clapham Sect in “Henry Thornton” (1939) suggests that eighteenth-century evangelical Anglicanism set in motion a historical trajectory that led secular modern intellectuals to retreat into their own privacy, a position exemplified by Forster's contemporaries in the Bloomsbury Group. One can thus look back toA Passage to India(1924) and understand how the novel's spiritual themes articulate a politically relevant alternative both to Clapham's rationalized religiosity and Bloomsbury's secular insularity. Forster depicts the Hindu religious festival of Gokul Ashtami as promising an alternative form of social cohesion that resists translation into secular, rational language.

\"It's a magnificent use for it and in the greater scheme of things all food that's consumed is produced from nutrients in the ground, and back they come.\" \"When it smells, people tend to think that it's bad and that's certainly sometimes been the case with biosolids.\" \"When it's put into landfill and buried I think that's a legacy there for the future that's quite negative so why wouldn't we be putting it to beneficial use?\"

\"I think it's insane that for example, from the construction site of one traditional house, there is probably enough material to build a quarter of a tiny house from what's considered the leftover scraps,\" he said. \"That highlights the problem to me. On one hand we have this huge expense and huge house, and going about building a tiny house just with what's leftover from that is a statement I'm making physically.\" \"For people aged 25 or younger, there's no way they can financially achieve that or should be expected to, so I think it's great to have an alternative option.\"

\"It'll be interesting to see what comes out of those discussions, and what explanations that the Valuer-General gives for the reasoning behind these amended valuations,\" he said. Mr [Mitchell Clapham]'s concerns about property valuations in the Mid-Western area, led to a scathing parliamentary inquiry earlier this year into the Valuer-General's Department, and called for widespread reform to how properties are valued in New South Wales.

\"So values that haven't been reviewed are distorted and council is going to compound the problem that still exists.\" \"Council could've requested immediately, knowing the valuation base was incorrect, they could've immediately asked for a revaluation of the shire and they haven't done that. \"There's a gross inequity there between the industries in what's being paid in local government rates and it's starting to impinge on people's capacity to pay in the farming sector.\"

\"This is the thing that sets your local government rates and a lot of people get their valuation notice from the Valuer-General's office and think, there's not much I can do about it,\" he said.