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Education should rehumanize us. In higher education, with the guidance of professors and mentors and elders, we should move through Homer, Newton, Wordsworth, Du Bois, O’Connor, and be transformed by our love for the good, true, and beautiful, into the person we are meant to be.
If we are to feel at one with the structures in which we labor and dwell, if they are to endorse our existence here on earth, beauty must take precedence over all other factors. Without it, the battle for the soul of civilization cannot be won.   
Tom Holland raises many important questions about the connection between Christianity and contemporary Western civilization. All Westerners, be they Christian or not, would do well to consider his insights.
Like the verses of Bialik’s “In the City of Slaughter,” those stories had warned me of the horrifying vulnerability of the Jewish people, and of the enormous sacrifice and resolve it would take to overcome it. On October 7th, I realized how utterly wrong I had been to regard them, merely, as history.
Aristophanes suggests that, like so many political matters, there are tradeoffs involved in the absolute versus relative wealth debate. There is no obvious, universally desirable solution: different societies will tolerate different levels of inequality and might be willing to sacrifice different levels of absolute wealth. Nonetheless, the warning from Aristophanes’ Poverty is clear: absolute equality means absolute destitution.
While the digitized promises of meta-man may entice us, they are ultimately false promises based on a rejection of fundamental aspects of human embodiment. There is an integrated wholeness to man that requires both resting in the givenness of human identity and actively engaging with the world.
A proper understanding of education means embracing the creation of small liberal arts colleges in which students have the leisure to study and faculty the leisure to teach them. As Peter liked to say, every human person is “wondering and wandering,” and higher education is where one wonders and wanders the most. To those bound up in standards of efficiency, wondering and wandering seems like a waste of time. But there is no other way for a person to learn.
Millennials and Gen Zers have been subjected to decades of social messaging that the good life is predicated on fostering unbounded dreams, reaching for ever-towering heights of achievement, and “changing the world.” Two new books push back against this narrative, urging readers to make a stand against the chaos and vapidity of our world by delineating a small corner of it that will demand our care and attention, making choices that limit yet enrich our existence.
If a shared identity is to emerge and persist, if citizen strangers are to have a shot at becoming civic friends who recognize a mutual obligation to create a just land, the foundational principles of our constitutional order must be consciously taught and reaffirmed. And, of course, teaching and affirming these principles does not itself entail a claim that America has historically lived up to them.
Since our founding, the idea of agricultural autonomy has encouraged reductive thinking that breaks down the farm’s purpose to fit solely profit-focused ends—and has served as a threat to healthy, whole farm communities. Farmers need more than private free enterprise; they need a collaborative supportive system.
While it gives a certain amount of frisson to frame the story of GameStop as the Good Guys beating the Bad Guys, the details just don’t fit that narrative. It’s really important to think about the moral implications of economic activity, but it is equally important to get the details right. A lot of harm can be done by mistaking every economic event as fitting into a predetermined moral script.
Whatever your raw intelligence, whatever your background, what you have control over, and therefore what you should focus on, is your actions. The cure for impostor syndrome is to do what intellectuals do, and you’ll become an intellectual.
For Abraham Lincoln, the victory at Gettysburg appeared almost as a ratification of the Declaration of Independence and its principles.
We have limited time. So how should we use it? What will our lives mean when we finally look back on them? Like it or not, we inevitably choose a path, either by our love or refusal to love; by our actions or our refusals to act.
Integralism delivers a more realistic view of how states actually function—including states that are secular—than do models currently dominant in political and legal philosophy.
For decades, both First Things and National Review have struggled to make as much peace as possible between two uncongenial streams of conservative thinking and praxis. That their editors have now planted their feet decisively in one of those streams marks an important moment in the history of American conservatism.
John Hughes’s classic film, Ferris Bueller’s Day Off, confronts current schemes of “free college” with a perennial human problem: What is God calling you to do?
The cathedral of Notre-Dame de Paris is not simply an illustration in an architectural history textbook whose value is limited to documenting a style that was popular between 1190 and 1425. Rather, it is evidence of a way of conceiving and making buildings embedded in a culture and a religious faith that retains a hold on our imaginations and affections.
As gay people, we cannot insist on the right to carry out practices that harm the rights of others. Rather than being an LGBT rights issue, surrogacy is a women’s rights issue and a children’s rights issue; and like the sale of human organs, it is not an activity that should be promoted or indeed permitted.
The studies assembled by the What We Know Project do not prove that transition is the best treatment for gender dysphoria, let alone that it should be the only permissible treatment. Rather, they show that the science is not settled.
Very soon, the classic scenarios of artificial intelligence from science fiction will become reality. Recognizing the moral and ethical concerns such achievements will raise can help us begin to address them. Whether the development of new technology will be good or bad will depend on how we use it.
Universities are fundamentally different from businesses and cannot be run in the same way, and few executives understand the contemplative and investigative purposes of a Catholic university.
Justice Kennedy’s Obergefell v. Hodges decision is anchored in the liberty to “define and express” one’s identity. But this view of man is not as exalted as it seems. According to Kennedy, self-defined man, if he’s unmarried, remains tragically lonely, and without state recognition, might even doubt his own dignity.
If we really are pro-women, and if we really want a cultural conversation on abortion, we owe it to post-abortive women to say, “You are not alone, and you deserve healing.”