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Sex, while personal, isn’t private. Another person is involved, so it’s of interest to society and the state, as are children and family. The whole human dynamic, all of it, wouldn’t exist without people—to state the obvious—and the decline of marriage and fertility affects the future of everything and everyone.
The meaning of “conversion therapy” that Michigan law now bans does not simply place some technical limit on those who work in the mental health profession. It instead validates and mandates a harmful conception of human nature and identity that is antithetical to the convictions of countless religious professionals who faithfully serve in this space.
Barnes repeatedly emphasizes the many parents or clinic employees who had tried to sound the alarm but whose warnings were ignored by clinic authorities. But Barnes is loath to draw any firm conclusions from these stories. Her cautious wording and frequent qualifiers undermine some of the book’s most important points and questions. 
To the extent that networking preoccupies us with appearances, it distracts us from real professional excellence. This excellence is the basis for truly enriching professional relationships, and it can serve as an alternative to the spirit of unbridled acquisitiveness that usually drives how we network.
Six panelists share how they structure their lives in a way that allows them to pursue creative, intellectually inspiring work, while remaining open to life and faithful to the good work of the home.
“My book is based on a series of dangerous ideas that have led us to where we are now. Beginning with the insidious theories of John Money, these ideas progressed through the fields of psychology and psychiatry and eventually infiltrated our educational and legal systems—corrupting many of the country’s most powerful institutions.”
303 Creative prevents a First Amendment violation where it would be most keenly felt—the government commanding an individual to use her creative talent to create and promote a message antithetical to her conscience or beliefs. The relative rarity of prior cases involving attempts to compel creative commercial speech may have reflected a tacit consensus that this was a First Amendment redline, not lightly to be crossed.
Prioritizing support to homemakers who care for children and the elderly is not only the right thing to do—it’s also a smart economic decision for the federal government.
Key Founders believed that America’s future was to be a polity in which free and dynamic commerce would play a powerful role in defining society, as opposed to, say, the priorities of aristocratic or feudal societies. The “republic” side of this political economy equation is that this commercial society would operate within the context of institutions and sets of virtues that draw upon classical, religious, and moderate Enlightenment sources.
As the sex work industry grows and moves online, it encourages a transactional view of relationships in mainstream culture.
By deviating from the American political tradition, national conservatives double down on rather than challenge many of our political ills.
In attempting to create families, doctors across the country have created people who, on a fundamental level, do not know who they are. No one gets to choose the family into which they are born. But medical professionals have willingly abetted the conception of human beings in circumstances marked by deceit; or, at the very least, marked by deliberate withholding.
While the minority stress theory has been effective in helping advance an “ideological agenda” for “social change,” it has been much less effective in explaining the negative health disparities found among sexual minorities, disparities which remain despite ever-broadening social acceptance. Invoking minority stress theory is not about protecting LGBT-identified people from harm. It’s about stamping out dissent and vilifying those who disagree.
In the face of totalitarianism, Hannah Arendt’s independence of spirit—her reluctance to attach herself to a partisan or intellectual movement—exemplified precisely the sort of political action that she believed to be the foundation of freedom. In our own age of polarization, she stands as a powerful reminder of the necessity—and even the nobility—of political engagement.
If Governor Newsom signs California’s transgender youth “refuge” bill into law, it will be one of the most explicit and radical assaults on parental rights that our nation has ever seen. While debates about how best to care for children with gender dysphoria are ongoing, one thing is clear: encouraging troubled children to run away from home and dividing them from their parents is certain to inflict great harm.
Charles De Koninck is known for participating in an acrimonious debate about the character of the common good and Catholic personalism in the mid-1940s. This is unfortunate because that debate clarified little, and it distracted attention from De Koninck’s important perspective on modernity. We need De Koninck’s philosophy of nature because it can aid us in understanding the achievements of modern science while serving as a bulwark against reductionism.
If Roe falls, there will be difficult legal and political struggles, but three other areas will demand our thought, effort, and perseverance—engaging with those on the other side of the argument, developing pro-family policy, and protecting parental rights. In this Featured Collection from the Public Discourse archives, we revisit some excellent articles on these themes.
The way out of rushing to surgical interventions lies in acknowledging that transgender identification has deep roots in the psyche and evaluating gender distress through the lens of adverse childhood experiences.
When Christianity enters a society, it provides an understanding of inherent and equal human dignity that lifts up those whom that society has considered unworthy. But what happens when Christianity recedes? Christian human dignity is not founded on maximizing fairness or autonomy, but on the fact that all human beings are made free and in the image of God. If it becomes detached from that principle, then human dignity no longer makes sense.
I think PD is doing important work in addressing modern spiritual challenges: even just acknowledging such problems from an explicitly religious perspective can hopefully get us closer to mitigating them. Both Judaism and Christianity also engender a kind of humility, as we look to the past for wisdom and acknowledge our indebtedness to those who came before us.
While it is good that legal systems have become more sensitive to the psychological effects of the law on participants in the legal process, we should be wary of claims that assert that no-fault divorce is “therapeutic” for divorcing couples or their children. Advocates for the sanctity of marriage across the globe should pay close attention to this shift.
We often fail to see that business is a morally formative mode of solidarity even as it also serves as a means to prosperity. Aristotle might describe it as a “friendship of utility.” Respecting the communal form of the business firm, which is essential to its productivity, demands a deeper vision of the proper goals and just governance of businesses.
Openness to love is the only satisfying defense against the supposed conflict between private happiness and the common good, the only thing that can convert the common good from an abstraction to a lived reality. The most important element of the common good, therefore, is that all of the members of the community regard themselves, somehow, as friends.
Progressive strongholds face unprecedented fiscal challenges. The example of New York City illustrates what not to do—and suggests a way forward.