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There has always been a problem with locating conservatism in Australia’s political traditions. As a new settler society dedicated to development, it is hard to see a natural place for a political philosophy that advocates taking things slowly and respecting the wisdom of the past. Nevertheless, the term has been in use as a political label in Australia since the nineteenth century, generally to refer to the defence of privilege and wealth and to the political arrangements that protect them both. It is often used to refer to the Liberal Party and its predecessors, even if at various times these parties have themselves denied the label in favour of the term liberal which stresses the party’s positive commitment to civil and economic liberties and its faith in individual rather than collective and state action. And recently John Howard proudly described himself as a cultural conservative and an economic liberal, as if one could promote radical economic change without also causing cultural and social change.

These are witty, sometimes boisterous, and meditative poems. There is a consistency of craft but an intriguing variety, and perhaps even contradictoriness, to their desires. Each poem is a little box of longing: for courage, for calmness, for love, for transcendence. Equally, the poems are often pleas for the self to abandon desire in its grasping forms, ‘to be whittled down to a twig & grow again into a tree’.

In life, timing is everything. Charles Darwin’s classifications of the species appeared in England at a moment when religious dogmatism was not powerful enough to suppress his notions about evolution. In the 1940s Alfred Kinsey turned his attention from gall wasps to the scrutiny of human sexual behaviour. He would not have got away with it in rural Indiana but for chance events, including a great university president (Herman Wells), who defended his work and was probably himself homosexual.

The title of Jesse Pentecost’s first novel refers not to a confidence trick but to a Conservatorium of Music. Primarily, Pentecost seems to want to talk about classical music, to offer considered criticism, to impart his knowledge of its history and practice, and to suggest the difficulties of a professional career in music. He is also keen to explore the post-Enlightenment idea of the ‘genius’.

While rehearsing in Martin Place for the recent Sydney Festival, my daughter found herself dancing on a plinth while a heckler below chanted ‘Wanker!’ throughout. On another platform, her fellow artists, all of them performing their intricately choreographed work, endured the calls of another passer-by, ‘You’re so predictable!’ In Australia, everybody’s a critic.

What do you do when you can live for thousands of years, travel nearly everywhere you wish in the galaxy, and customise your environment and your body to be exactly the way you like? When there is no risk of starvation, injury, or disease? When your back-up simply takes over when, for some reason, you die? What do you do if the whole universe is your playground and you’re just plain bored?

If the back-flap biography did not proclaim John McDonald as ‘Australia’s premier arts commentator’, if the author himself did not describe The Art of Australia in the preface as ‘a massive work of synthesis intended to bring together the most recent scholarship’, and if it were not being puffed in advertisements as ‘destined to take its place as the definitive work on Australian art’, one might be inclined to take this book on its merits.

Twenty-four-year old Ella arrives in sweltering Ho Chi Minh City. It is 1994; the United States has just lifted the crippling trade embargo. Ella sets herself up in a grungy hostel and begins teaching English at a local school. She has come to Vietnam ostensibly in search of information about her father, a veteran, who abandoned the family years ago. ‘What does it mean to miss so much something you barely knew?’ Ella ponders. This narrative foundation – tenuous in the wrong authorial hands – proves a powerful driving force in Myfanwy Jones’s assured debut novel. The search for her father is more one for Ella’s own sense of self and place in the world.

In characteristically symbolic fashion, the Rudd government chose the sixtieth anniversary of the Universal Declaration of Human Rights (10 December 2008) to announce a consultation process into human rights protection in Australia. Attorney-General Robert McClelland appointed a committee, headed by Jesuit priest and lawyer Frank Brennan, to consult the public on issues including whether Australia needs a bill (or charter) of rights and responsibilities. Geoffrey Robertson’s latest book, The Statute of Liberty: How Australians Can Take Back Their Rights, injects much-needed energy, imagination, and international context into this rather circumscribed debate. ‘I have spent my professional life making arguments based on bills of rights,’ says Robertson. As a distinguished and courageous human rights lawyer-activist, his emphatically pro-charter stance commands the thoughtful consideration of supporters, opponents, and equivocators alike.