Thomas J. Morrissey – författare

In the first full-length study in English of Carlo Collodi's The Adventures of Pinocchio, the authors show how the checkered history of the puppet illuminates social change from the pre World War One era to the present. The authors argue that most Americans know a trivialized, diluted version of the tale, one such source is Disney's perennial classic. The authors also discover that when adults are introduced to the 'real' story, they often deem it as unsuitable for children. Placing the puppet in a variety of contexts, the authors chart the progression of this childhood tale that has frequently undergone dramatic revisions to suit America's idea of children's literature.

In the first full-length study in English of Carlo Collodi's The Adventures of Pinocchio, the authors show how the checkered history of the puppet illuminates social change from the pre World War One era to the present. The authors argue that most Americans know a trivialized, diluted version of the tale, one such source is Disney's perennial classic. The authors also discover that when adults are introduced to the 'real' story, they often deem it as unsuitable for children. Placing the puppet in a variety of contexts, the authors chart the progression of this childhood tale that has frequently undergone dramatic revisions to suit America's idea of children's literature.

In 16th and 17th century Ireland religion and nationality fused together in a people’s struggle to survive.  In that struggle the country’s links with Europe provided a life line.  Members of religious orders, with their international roots, played an important role. Among them were the Irish Jesuits, who adapted to a variety of situations – from quiet work in Irish towns to serving as an emissary for Hugh O’Neill in the south of Ireland and in the courts of Rome and Spain, and then founding seminary colleges in Spain and Portugal from which young Irishmen returned to keep faith and hope alive. In the seventeenth century persecution was more haphazard.  There were opportunities for preaching and teaching and, at time, especially during the Confederation of Kilkenny in the 1640s, for the open celebration of one’s religion. This freedom gave way to the savage persecution under Cromwell, which resulted in the killing of some Jesuits and others being forced to find shelter in caves, sepulchres, and bogs, the Jesuit superior dying alone in a shepherd’s hut on an island off Galway. There followed a time of more relaxed laws during which Irish Jesuits publicly ran schools in New Ross and, for Oliver Plunkett, in Drogheda, but persecution soon resumed and Oliver Plunkett was arrested and martyred. At the end of the century, as the forces of King James II were finally defeated, some Jesuits lived and worked through the sieges of Limerick and then nerved themselves to face the Penal Laws in the new century.

William Martin Murphy (1845-1919) was one of the most successful of Irish entrepreneurs and businessmen. As well as being a good employer, Murphy was an international financier, and a contractor of railways and tramways on three continents as well as in Britain and Ireland. He revolutionised the Irish newspaper industry, was a patriot who opposed concessions in the Home Rule Bill, supported Sinn Fein as a political party, and vigorously opposed conscription and partition. Although he was a man with a strong social conscience and sense of social responsibility, he came to be viewed as something of an ogre and regarded as the man who starved the workers of Dublin into submission in 1913-14 and who called for the execution of James Connolly in 1916. This book re-examines Murphy''s remarkable career.

Edward Cahill SJ was a well-known and influential figure in Ireland during the early decades of the new Irish state. As Professor of Ecclesiastical History and Sociology at the Jesuit House of Studies in Dublin, his research led him to view liberalism as the great enemy of the faith and spiritual values of the majority of the Irish people. He identified with liberalism the exclusion of God from public life and a strong emphasis on secularism, and also the excesses of laissez-faire capitalism. He sought to counter this by teaching a Christian sociology based on the papal social encyclicals. Cahill gathered around him a lay organisation of men and women drawn from all walks of life, known as An Ríoghacht, which became influential in the 1930s. Mr and Mrs de Valera were good friends of Cahill and shared many of his views. His magnum opus, widely read at the time, was entitled The Framework of a Christian State.