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Is the world of private money an inevitability? Do we all need to get used to the fact that whether we like it or not, Facebook and Apple and Microsoft and Google are going to dominate the monetary landscape of the future? Not at all.
Facebook or Google taking over the world is a distant, speculative fear. Being harassed, humiliated, shunned and unemployed are immediate fears. We increasingly live in a digital panopticon ruled as much by mobs as by the overseers.
We must love mother and child alike: there is no other path to true “reproductive justice.” 
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 pro-family approach recognizes that marriage and family formation are the basis for overcoming the birth dearth in the United States. By encouraging family formation, we ensure that children are born into environments where they are most likely to thrive and nurture their own love for children.
Women are increasingly embracing the reality that their cycles are beautiful, powerful, and healthy. This is truly, authentically, and enduringly empowering. 
All three questions raise many more issues than I’ve been able to address, and I thank my writers for their rich and thought-provoking submissions.
After thirty years, it is clear that Gingrich set unrealistic expectations for what legislative leaders can do. He encouraged colleagues to think of him as a revolutionary figure who could somehow overcome institutional constraints. In the real world, there are limits on what leaders can accomplish in the Madisonian system.
The American experience with assisted suicide should persuade Great Britain and other countries that the slippery slope to broader killing is disturbingly genuine.
Whatever our centuries of godless materialism and scientism have alleged, the cosmos still is enchanted, inasmuch as it was and is being created, even now, by a loving and surpassingly mysterious God. To tell the truth is to admit that this cosmos bears his fingerprints, opening out into blinding wonder and moments of ineffable transcendence.
Human flourishing does not require escaping the cares and travails of this world, but rather, it imbues them with significance in the light of the Eternal One, in whom we live and move and have our being.
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.
Indeed, a person in such a crisis seems like he or she has a deep need for truthful communication. Once more, not every truth needs to be communicated. But the important truths that they are loved, that their life is of value, and that they have much to live for, can only be convincingly imparted by one whose trustworthiness is manifested by his or her unwillingness to speak falsely. The beginning of a clinical relationship seems to me precisely the wrong time to lead by saying what one thinks is false.
This moment, among other things, may call for something as banal as looking around, embracing and underscoring the figures and images that capture what is enduringly good about normal American life.
Loving one’s neighbor is a moral imperative. How best to do so, however, is more complex than just recklessly citing this principle as immediate justification. All my point amounts to is a plea for caution. 
What should be at the forefront of everyone’s mind is the question, “How does all this technological tinkering affect the kids?” We are only beginning to be able to answer that question.
The parallel to vital conflict cases is clear: do not too quickly assume that death is inevitable. Do not too quickly assume that active rather than passive harm needs to be inflicted, even as a side effect.
Ultimately, the defeat of these terrorist groups is the primary ethical imperative. This will benefit not only Israel but also the Gazan civilians who suffer longer under their terrorist leaders and the continuous warfare that they breed. There is a moral cost to not acting decisively, and a strategic cost to forgetting the moral justification for killing in war.
The early women’s rights advocates sought to challenge, accompany, encourage, and support their sisters in the pursuit of the good life, in choosing good and rejecting evil. They sought to help them understand that they did not have to be the slaves of necessity, but that they could virtuously choose to undertake difficult but worthwhile endeavors, including the hardships of motherhood.
The recent election clearly shows that the Poland of today is no longer the Poland of the 1990s or even of the early 2010s. It raises the question whether Poles have sustained the kind of culture necessary to build a market society based on authentic freedom and the truth about the good, one with a robust civil society to support both the logic of the state and the logic of the market.
Actively cultivating civility in our relationships with those with whom we disagree is itself a crucial way of anticipating the kind of people we want to be when the end time appears.
As always, I’ll give my best account of what seems reasonable in the situation. But it is only advice: everyone who writes needs to make an independent assessment about the soundness of my guidance.
I’ll certainly offer advice—my best account of what seems reasonable in the situation. But it is only advice: everyone who writes needs to make an independent assessment about whether the guidance I offer is sound.
A parallel challenge exists in preparing active participants for life as citizens and as members of church communities. Similar strategies can help both.