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For the first time in American history, it has become respectable to publicly oppose religious liberty and its supreme value in our polity. This unprecedented turn is ominous. It will not only diminish our constitutional law. It will remap our common life, for religious liberty has always been a linchpin of our political culture.
By establishing a national anthropology based on an ideology of self rather than embodied sex, the Equality Act would deepen cultural divisions and chill reasoned debate on complex bioethical issues. Those who do not accept the legislation’s totalitarian twisting of language would be open targets for a modern American parallel to Orwell’s “two-minutes hate.”
Yes, be polite to us, and we will be polite to you. But we know that we are in an intense battle over the hearts and minds of our children. Mothers are very good at educating and protecting our children from harm when we believe they are in danger. This time, that danger is the harmful sexual ideology of the Left.
Today, the fanaticism of activists, the ambitions of elite political operatives, and the passive passions of an apolitical public combine to determine our nation’s immigration policy.
Rather than focusing on wealth transfers to the poor, we should seek to cultivate conditions that enable people to flourish through their own actions and relationships. When evaluating policies, we should ask: Does it give people an incentive to stay together, or does it subsidize their breaking apart? Does it encourage one particular kind of childcare, or does it enable all mothers to better care for their children in the way that they choose?
Technology promises to solve our problems, but it also creates new ones. That’s because we have failed to apply human-centric approaches to technology. We think in terms of productivity instead of human flourishing; connectivity instead of community. As a result, our tech use leaves us worse off than we were before—less free, less rested, less peaceful.
In his new book, Daniel T. Rodgers argues that the myth inspired by John Winthrop’s famous seventeenth-century “city upon a hill” metaphor was actually a product of the conflict between the Soviet Union and the United States in the Cold War. Winthrop’s sermon was largely forgotten until it was put to use for nationalistic purposes to inspire the nation against global Communism.
Far from being an exercise of self-expressive freedom, as some suggest, pornography binds internally, its addictive properties consuming its consumer under a tyranny of license both brutal and total. It denies our humanity as well as our liberty by moving us away from human speech and toward bestial voice.
Parents like us must remain anonymous to maintain our children’s privacy, and because we face legal repercussions if our names are revealed. Parents who do not support their child’s gender identity risk being reported to Child Protective Services and losing custody of their children.
It’s an error for conservatives to see the American Founding’s emphasis on natural rights as necessarily fostering extreme individualism in contemporary America. Eighteenth-century Americans would have viewed the notion that rights could be exercised contrary to natural law as ridiculous.
If the Supreme Court overturns Roe v. Wade it might set back the movement for an international right to abortion several decades. It might even defeat it once and for all.
Capitalism is an amoral economic system. An amoral economic system or “the free market” cannot guide human beings and their behavior. On the contrary, the market must actively be guided and tamed in order to ensure that it benefits communities. Supporting community-based and community-oriented businesses is one important way to achieve this end.
Abortion cannot be allowed on economic, social, or racial grounds—to afford a higher standard of living, for the convenience of uncommitted relationships, or because a minority racial group is involved.
To defeat the Modern Heresy, we must promote truth in the face of relativism, structures of justice and mercy in the face of those of power, traditional familial love in the face of “the modern family,” and the redemption of sinful lives in the face of a tolerant culture that seeks to do away with sin altogether.
Is an infant, marked for abortion but delivered alive, even in tragic circumstances, a person whom the law ought to protect?
Our personal habits and our political culture are not unconnected. When personal debt is at an all-time high, it seems unreasonable to expect that thrift would somehow become a public virtue. If we do not act responsibly with the budgets of our own families, it seems unrealistic to expect fiscal responsibility from those who are entrusted with spending other people’s money.
According to Rémi Brague, the dialectic of modernity results in a paradox. Man is both the conquering lord of nature and a part of nature to be controlled. His well-being is the purpose of the modern project, which simultaneously places his distinct dignity in doubt.
All people should be protected from harassment and harm, no matter how they identify. But we as a society must be allowed to reasonably act on the basis of sex when medical treatment, privacy, and safety are at stake. If “gender identity” becomes a protected class, women and children are the ones who will suffer most.
To faithfully apply the original public meaning of liberty protected by the Constitution—that is to say, to be a faithful originalist—one must acknowledge that both a contractarian view of individual liberty and a Whig view of the liberty to make laws were held by the founding generation.
In conservation biology, a complex ecosystem whose health was slowly compromised over time can be revivified through a cascade of positive changes set in motion by reintroducing one of that system’s previous components. That’s exactly what today’s civil society needs, and conservative policymakers can help. We mustn’t shy away from using policy to achieve important ends—not just freedom, but the lessons, beliefs, and norms that make a free society succeed.
The alternative to the ideology of radical self-sufficiency is not reliance on the state, but the kind of community-based brotherly love and mutual aid that could be found even during midwestern American farmers’ darkest days. In the end, neither individuals nor governments, but communities, are the real vehicles for peace, harmony, and human flourishing.
This Friday, the Court will decide whether to review a case about an Indiana law that prohibits abortions performed solely because the unborn child has Down Syndrome or another disability. Regardless of our nation’s polarized views on the policy and politics of abortion, it is clear that our Constitution does not include a right to abort children merely because of disfavored characteristics.
In a time when “safetyism” dominates many college campuses, the United States Military Academy at West Point can serve as a useful case study, offering important lessons in how to combat coddling in academia more broadly.
A genuinely moderate feminism must begin with an acknowledgement of the goodness in human love, human community, and responsibility, not with a radical embrace of independence and self-created identities. It must acknowledge and respect some differences between the sexes and see them as part of human being.