The law is a teacher. By legalizing surrogacy, Louisiana legislators are teaching people that it is morally permissible to use people as means to an end.
Pro-abortion groups promote stories that present abortion as an empowering experience, but those in post-abortion recovery ministries know a different reality. Many women and men are deeply wounded by their experience of abortion.
Political institutions force individuals to cooperate, to listen to opposing points of view, and to think about the decisions they are about to make. They delay and complicate the way that consent is expressed, but this is precisely why they are necessary: they help ensure that the public will is reasonable.
Modern warfare may have vastly increased the scale, but the traditional criteria for just war remain sound, especially in helping leaders avoid the false extremes of cynical realism and idealistic pacifism.
The Southern Poverty Law Center and other LGBT organizations seek to end civil rights for people with same-sex attractions who freely desire therapy rather than to continue in their current lifestyle. Equality in civil rights demands that no one should be unjustly stripped of their lawful, rightful access to effective therapies.
Millennials are bombarded with the message that casual sex brings fulfillment while chastity is shameful, but a closer look reveals the profound loneliness and psychological pain motivating sexual libertinism’s most outspoken advocates. Millennials would choose differently if they realized the positive benefits of chastity.
Women are called to shape the moral dimension of the culture, but current trends seem to indicate that the wrong women have been doing the job. Fortunately a new generation of women is rising up eager to give joyful witness to the complementarity of men and women and to the happiness they have found in Christ.
Since understanding political life is essential to understanding human nature, and revealing human nature is the mark of a masterful poet, great poetry like that of Shakespeare necessarily reflects political principles.
Traditions, duties, and ideals cannot exist without attachment to particular communities—a man can love his neighbors or his nation, but he cannot love an abstraction like humanity.
A recent film accurately portrays the deep emotional and psychological problems that transgender people experience, but it fails to address the reality of life after sex reassignment surgery and the need to treat comorbid psychological disorders.
Europe can only emerge from its downward spiral by putting religious faith and respect for history and tradition at the center of our communal and personal lives.
If Western culture continues to be defined by the pitiful desire to go on living in as much physical comfort as possible, we will continue to be victimized and oppressed by the much more powerful appeal of radical Islam to die for God and eternal happiness.
In a world with no clear origin, no purposeful end, and no intrinsic meaning, human dignity is founded on nothing more than a self-creating will to power that is, in the last analysis, self-destructive.
To rehabilitate our public discourse, we each need to cultivate more self-awareness about the potential weaknesses and limitations of our own proposals.
At a time when debates about economic inequality occupy significant attention in the public square, Adam MacLeod offers a fresh way forward for thinking about private property and its contribution to the common good by rooting property rights in a robust account of freedom and human flourishing.
When voters and legislators act on religiously informed moral convictions in making the law, it may entail a blending of religion and politics that is disquieting to the secular liberal mind, but it closes no gap in the “separation of church and state.”
Perhaps it isn’t ignorance that keeps ordinary, non-scientific Americans from accepting what scientists tell them; perhaps it’s their knowledge of and experience with realities which they rightfully judge to be more important than the objects accessible to modern science.
The modern administrative state and our militant secular culture are like two heads of a single hydra. To destroy the beast, we must deal with the monster in its totality.
Conservatives are called bigots because those who embrace the new sexual mores are beholden to the new tolerance as a plausibility structure. Postmodern liberals cannot comprehend the idea that one could simultaneously reject a belief and accept the person who holds it.
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