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Morally responsible, prudent voting seeks to defend the common good to the extent realistically possible, even if that means only preventing further damage to an already highly degraded culture.
Unless we ask the “what” and “why” in ethical debate, we aren’t doing ethics. Debating ethics requires intellectual conversion and thus a commitment to intelligible reality.
Artificial testosterone and estrogen use harms both individuals and society.
It would be wrong for the United States to engage at this time in an attack on Iran or to participate substantially in an Israeli action.
The challenge in preventing abortion of Down syndrome fetuses is not convincing mothers that their child is a human being with a right to life, but of assuring expectant mothers there will be support for their children after they are born.
Recent attacks on marriage threaten not only a foundational public institution but the rule of law itself and the legitimacy of the judicial branch.
The authentic story of modernism is not one of continuity and emulation, but of violent rupture and hostility to tradition. Art should be oriented toward beauty.
The fertility industry is booming because we desire genetic and memetic immortality—the preservation and reproduction of our bodies and ways of life.
The fundamental question of why there is something rather than nothing is a metaphysical and theological question—and with respect to such a question the natural sciences necessarily have nothing to say.
The controversy over the HHS mandate is not a spat about wonkish detail or tribal privilege. It remains a struggle for the principle of religious freedom, the soul of civil society.
The law cannot be divorced from reality, from nature. The moment this happens, law becomes arbitrary, the whim of the ruling power: it becomes tyranny.
Many expect that the Supreme Court will soon overturn the traditional marriage laws remaining on the books in forty-three states, a prospect that would have been unthinkable only a decade or two ago. What happened?
Lawmakers must look past the “equality versus religious freedom” standoff, and consider the substantive merits of each particular case.
The fundamental problem with the mandate is that it coerces some people into doing what they think is wrong, and this problem remains regardless of whether the coercion excuses the actions of the people being coerced.
An ancient example of resistance to a tyrant’s attempt to coerce violations of religious conscience provides an interesting perspective on resistance to the Obama administration’s recent healthcare coverage mandate.
Were the central task of government to be seen as that of aiding citizens in their own self-constitution, oriented towards real human goods including the good of religion, the HHS mandate would be seen for the unjust imposition it is.
The sexual revolution puts forth a vision of paradise in which we rig up some nifty devices to guarantee infertility, consider neither holiness nor virtue, and believe in the blessings of no one and nowhere and nothing.
If marriage is to be preserved in the present struggle, our task is to sort through the influential kinds of arguments about same-sex marriage and abortion that have been introduced by Justice Kennedy.
Contrary to what Obama supporters would have us believe, there’s no precedent for the HHS mandate.
Morality is not about keeping as long a leash as you can on the harms you cause. It is about keeping upright intentions and rejecting unfair tradeoffs—neither of which Obama’s proposed revision even pretends to affect.
This week’s decision in the Prop 8 case is a desperate appeal to Justice Kennedy, and the latest assault of judicial supremacy.
Charles Murray argues we’ve come apart, but can therapeutic Deism and the sexual revolution put us back together?
Life’s fragility should remind us of the greatness of God, and the goodness of God’s creation should inspire us to respect life. Adapted from remarks made in the Princeton University Chapel for Respect Life Sunday.