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Surely one way of fending off the Right, a way that does not involve waiting for a charismatic savior, is to reject policies that are destroying American cities. There is not an iota of criticism of such tendencies of the contemporary Left in Brown’s book; yet she would like to assure us that the next leftist charismatic leader will be animated by an ethic of responsibility.
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.
Government may be able to provide material assistance, but it has failed to address the deeper causes of poverty. Worse, it has discouraged the most important defenses against poverty in America—work and marriage.
It is a natural thing for southerners to be drawn to Lee’s memory and to look up in admiration at a statue in his likeness. But the fact remains: such statues say to black Americans, in the voice of the unreconstructed white majority, “We’re back in charge, and don’t you forget it.”
How would you answer the basic question of philosophical anthropology: What does it mean to be human? How does that answer affect your life?
Recent revelations about sexual harassment, assault, and abuse underscore certain blunt realities about men, women, and sex. How can we confront those realities in a way that leads to less sexual violence?
Assistive reproductive technologies such as in vitro fertilization not only involve serious medical risks, they also disrupt family life and commodify human beings.
In the past fifteen years, we’ve published articles on the moral, cultural, religious, and political issues of our time, including the most controversial and sensitive; but we have done so in a manner of which we can be proud, respecting the intellect and personhood of our readers, interlocutors, and intellectual contestants.
The silent disappearance of the presidential bioethics council breaks fifty years of tradition. Sadly, this break came at a perilous time for bioethics.
While a book like John Rist’s is diminished by its flaws, it’s not entirely unfair about our current moment.
The dark side of overvaluing beauty is to seek to manipulate it into our own image, to manage it for ourselves. Hopkins says to leave it alone.
There is no romance without the real presence of God, no sacramental imagination without the sacraments, and the wonders of fantasy cannot be asserted of primary reality itself.
By embracing the fact that we do not belong to ourselves, we are not “our own person,” we may discover that responsibility for our dignity in both life and death belongs to God and to others, as it does to our own choices. The acknowledgment of human vulnerability and dependence may well be the antidote to the fear and anxiety at the root of the modern denial of death. 
Francis of Assisi teaches us that those who want to embrace the joys of this life must also embrace suffering. Our forgetfulness of this truth could explain the current crisis of our civilization.
Various trends in American religion and right-wing politics further indicate that as the political influence of Christian nationalism is waxing, that of religious conservatism is waning. This need not be a fixed situation, but it does mean religious conservatives will have ample need of God’s grace as they consider how to avoid moral and spiritual compromise while navigating a particularly treacherous political landscape.
Spurred perhaps by a mixture of reactionary cultural sentiment and dissatisfaction with contemporary church authorities—and with the encouragement of outspoken postliberal voices—a predominantly younger and traditionally minded class of Catholics has begun to rediscover and reconsider the merits of these ideas. But the Catholic Church’s enduring support of human rights will not, and cannot, change.
These desires—freedom, virtue, and safety—were the underlying impulses of the libertarian, traditionalist, and national security elements of the “fusionist” conservative movement during the Cold War era. And, it seems to me that when you look at it this way, you will recognize that these yearnings persist on the Right to this day.
This book illuminates the path the modern conservative movement has taken heretofore and therefore will be an important aid to conservatism’s ongoing quest for self-definition.
Hörcher adeptly elucidates how Scruton’s belief in the intertwining of aesthetics, morality, and politics stands as a bulwark against the often fragmented worldview of today’s modern thinkers.
By co-creating with God, we imitate his goodness, participate in his governance, and bring more of creation into the divine unity.
The liberal tradition is an ongoing conversation in which participants speak in a wide range of accents, reflecting the various “nouns” to which speakers are committed: liberal individualists and liberal communitarians, liberal nationalists and liberal internationalists, liberal believers and liberal skeptics, liberal socialists and—yes—liberal free marketeers.
A book review is not an opening-night party for a book’s author, and it is not a quarrel carried on with brass knuckles. It is an exercise in considered, contextualized judgment for the benefit of readers.
At the moment, large language models are nothing like us, however easy it is for us to anthropomorphize their outputs. But as AIs develop, it will become increasingly necessary to ask: How much do we want them to become like us? Answering that question will certainly require human wisdom.
In his impressive 2020 book, Carl Trueman rightly exhorts readers to solidify their commitments to God and moral truth in a world of “expressive individualism.” But by reading human nature through the Marxist-Hegelian lens of Alasdair MacIntyre and Charles Taylor, he undermines the true individualism at the heart of the ethics that he wants to defend.