This early work by G. K. Chesterton was originally published in 1916. Gilbert Keith Chesterton was born in London in 1874. He studied at the Slade School of Art, and upon graduating began to work as a freelance journalist. Over the course of his life, his literary output was incredibly diverse and highly prolific, ranging from philosophy and ontology to art criticism and detective fiction. However, he is probably best-remembered for his Christian apologetics, most notably in Orthodoxy (1908) and The Everlasting Man (1925). We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.

Divorce versus Democracy by G. K. Chesterton.

The author argues that marriage is a patriotic duty and that divorce is a threat to democracy.

On this question of divorce I do not profess to be impartial, for I have never perceived any intelligent meaning in the word. I merely (and most modestly) profess to be right. I also profess to be representative: that is, democratic. Now, one may believe in democracy or disbelieve in it. It would be grossly unfair to conceal the fact that there are difficulties on both sides. The difficulty of believing in democracy is that it is so hard to believe-like God and most other good things. The difficulty of disbelieving in democracy is that there is nothing else to believe in. I mean there is nothing else on earth or in earthly politics. Unless an aristocracy is selected by gods, it must be selected by men. It may be negatively and passively permitted, but either heaven or humanity must permit it; otherwise it has no more moral authority than a lucky pickpocket. It is baby talk to talk about "Supermen" or "Nature's Aristocracy" or "The Wise Few." "The Wise Few" must be either those whom others think wise-who are often fools; or those who think themselves wise-who are always fools.Well, if one happens to believe in democracy as I do, as a large trust in the active and passive judgment of the human conscience, one can have no hesitation, no "impartiality," about one's view of divorce; and especially about one's view of the extension of divorce among the democracy. A democrat in any sense must regard that extension as the last and vilest of the insults offered by the modern rich to the modern poor. The rich do largely believe in divorce; the poor do mainly believe in fidelity. But the modern rich are powerful and the modern poor are powerless. Therefore for years and decades past the rich have been preaching their own virtues. Now that they have begun to preach their vices too, I think it is time to kick.

Abortion, divorce, and the family: how did the state make policy decisions in these areas in Argentina, Brazil, and Chile during the last third of the twentieth century? As the three countries transitioned from democratic to authoritarian forms of government (and back), they confronted challenges posed by the rise of the feminist movement, social changes, and the power of the Catholic Church. The results were often surprising: women's rights were expanded under military dictatorships, divorce was legalized in authoritarian Brazil but not in democratic Chile, and no Latin American country changed its laws on abortion. Sex and the State explores these patterns of gender-related policy reform and shows how they mattered for the peoples of Latin America and for a broader understanding of the logic behind the state's role in shaping private lives and gender relations everywhere.

This book captures the Indian state's difficult dialogue with divorce, mediated largely through religion. By mapping the trajectories of marriage and divorce laws of Hindu, Muslim, and Christian communities in post-colonial India, it explores the dynamic interplay between law, religion, family, minority rights and gender in Indian politics. It demonstrates that the binary frameworks of the private-public divide, individuals versus group rights, and universal rights versus legal pluralism collapse before the peculiarities of religious personal law. Historicizing the legislative and judicial response to decades of public debates and activism on the question of personal law, it suggests that the sustained negotiations over family life within and across the legal landscape provoked a unique and deeply contextual evolution of both, secularism and religion in India's constitutional order. Personal law, therefore, played a key role in defining the place of religion and determining the content of secularism in India's democracy.

A comprehensive look at how rabbinical courts control Israeli marriage and divorce

Spanning the island of Ireland over three centuries, this first history of Irish divorce places the human experience of marriage breakdown centre stage to explore the impact of a highly restrictive and gendered law, and its reform, on Irish society.