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Steven Pinker understands the limits of scientific knowledge no better than the fundamentalist understands the limits of biblical knowledge.
If we want to move public discourse in the right direction, we should rely on the many assumptions we share with most of our contemporaries.
It’s common to worry that the internet is isolating us. But could it also be helping to create new forms of community?
If we have to make proof of Christian faith dependent on a willful attitude about politics in order to wage the culture wars, are they really worth fighting?
Good art helps us see reality how it is. Thus, the artist must attend to what is, looking at the world as carefully and deeply as possible—even the parts that make him uncomfortable.
Our culture has become soft. We suppose that sex is too trivial to require virtue, yet we also believe it is so significant that to suggest any restraint upon its consensual exercise is an affront to the most important fount of human dignity.
Although Nigel Biggar’s new book on just war has many strengths, the author gets himself into a moral muddle over the question whether the deaths of innocent non-combatants can be deliberately chosen in war.
If there is any plausible reason to believe that emergency contraceptives cause—even occasionally—the death of embryo, then they are morally equivalent to abortifacients.
The American Congress of Obstetricians and Gynecologists claims that mothers and doctors have a moral obligation to take care of fetuses—unless they want to terminate them.
If a society regards governmental manipulation of money as the antidote to economic challenges, a type of poison will work its way through the body politic, undermining justice and the common good.
For many men and women, the multi-faceted realities of pregnancy pose complex questions about moral responsibility that defy rigid characterizations.
Why bother with American culture? Bottum recommends despair.
As a philosopher, Locke was both historically great and uniquely ambivalent. This combination provides extraordinarily fertile ground for uniting modern and pre-modern insights that seem opposed.
Our modern intellectual context is profoundly at odds with genuine Aristotelian-Thomism. If we want to infuse the public discourse with sound philosophy, we must soberly recognize the obstacles before us and confront them in the spirit of devotion to truth. The first of a two part series.
Modern rhetoric of income inequality is driven by covetous envy that betrays America’s tradition of applauding those who succeed. Caritas, humility, gratitude, and goodwill toward others are a healthy society’s answer to the ancient curses of envy and pride.
A business owner brings his values and his entire self—his faith no less than his race—to his daily work. The government shouldn’t force him to violate his conscience.
The creation of three-parent embryos is not an innocuous medical treatment—it is a macabre form of eugenic human cloning.
Trying to silence others because one fears what they might say is no way to learn. And it is no way for a university to be a university.
For Justice Clarence Thomas, the foundation of all our law lies in the self-evident truths of the Declaration of Independence, beginning with human equality.
For many women, the social, practical, and personal reasons for having an abortion simply trump the life of their child.
The struggle against Catholicism in today’s culture is not particularly about religion. It is a revolt against reason and reality. Many have internalized such resentment that they are unable to see truth.
It’s important to talk about liberty, but not in isolation. Our language should reflect the truth that reason, justice, equality, and virtue make freedom possible.
Americans’ acceptance of President Obama’s lies reveals how dangerously comfortable we have become with dishonesty. It will take a profound renovation of our culture to restore truthfulness to its proper place and establish political freedom on a more secure foundation.
Republicans should not try to tell women what they or their families need. The best way to defuse the work-family problem is by sympathetically acknowledging its reality and promising women that they will work to open a wider variety of educational and professional alternatives for them.