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Arguments for traditional urbanism are de facto truth claims about nature and human nature, and point to and are supported by the natural law. Why we can and should think normatively about our building patterns. Part one of two.
Race and sex play qualitatively different roles in our interactions with each other, making sex rationally relevant to our social and political policies in a way that race is not.
Planned Parenthood must account for its disregard for the law if it wishes to retain state funding.
A recent Supreme Court case reveals a division amongst conservatives over the moral foundations of the law.
The body has a language of its own, and the sexual revolution is founded upon a lie.
Our current economic debates underscore the case for an approach to political economy that rejects social contract theory and embraces a robust conception of human flourishing.
To take offense does not free us from further argument or criticism. Instead, offense demands ongoing criticism between partners in ethical discourse as a recognition of their fundamental human equality.
Those who care for the severely disabled and dependent testify to our sense that they are part of the human community.
The logic of contract and the movement to conquer nature have resulted in the triumph of autonomy and demise of the family. The first of a two-part series.
Metaphysics provides the crucial foundation for natural law, and our current intellectual climate is ripe for embracing metaphysical foundations once again. The third in a three-part series.
Acts are not made good or bad by our mere say-so. We must also examine the objective intention of our actions. The second in a three-part series.
Zoning codes used to favor settlement patterns scaled for human beings. No longer.
Public recognition of unions contrary to human flourishing will hurt, not help, the happiness of those who participate in them.
An exploration of how war affects people, and what it does to their natural moral instincts. The second in a two-part series.
An exploration of how war affects people, and what it does to their natural moral instincts. The first in a two-part series.
Rather than trying to escape our bodies, we should see that our bodies make union with another possible.
Whether or not one likes religious actors, they are here to stay. The issue is not whether but when and how religious actors will enter public life and shape political outcomes. The third in a three-part series.
We can no longer afford to hang on to secularization theories as we design policy for nations from Libya to Egypt, Iran to Pakistan, Nigeria to Indonesia, and the numerous other societies being reshaped by the partisans of God in the 21st century. The second in a three-part series.
The view of global politics taught by political scientists is the poorest possible preparation for the era of global politics in which we now live. As we address central geopolitical challenges, we must delve into the details of religion and religious actors. The first in a three-part series.
The requirements of natural reason in the pursuit of goods provide a more adequate starting point for moral reflection than the theological considerations in which moral reflection should come to its fruition.
Only an ethics rooted in the divinely revealed truth of creation-as-gift and creator-as-love can coherently and adequately make sense of the universal experience of ought.
How and why considering distribution will yield a complete economic science. The second in a two-part series.
A new book challenges us to rediscover the missing element of our economic science. The first in a two-part series.
New conceptions of marriage threaten to make “traditional marriage” not only unfashionable but also inaccessible.