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Conservative economics, unlike the fundamentalism that supplanted it, embraces reason. As conservatives, we begin with a confident assertion of what the market is for and then consider the public policies necessary for shaping markets toward that end.
In spite of all the difficulties they told me—“my body is shot,” “I’ve taken second best in my career, ” but “gosh, I would have one more.” What is this thing, that you could drag yourself through all this hardship and still want one more?
The new Alabama IVF provider immunity law, recently praised by former President Trump, will have pernicious national consequences on parents’ rights to hold IVF providers accountable and will negatively affect Republican unity over pro-life issues.
Faithfully living what we claim to believe as Catholic Christians shapes the future. And the fact is, we can no longer afford a sclerotic Church, a comfortable Church, a get-along Church. We need to be a confessing Church, not just in our diocesan structures, but in the pews and family homes of every parish.
Few instances in the life of Christianity’s founder exemplify his rejection of the use of force, even against those who break faith, than his treatment of the greatest apostate from Christianity, Judas, whose betrayal Christians remember today
If we were to adopt Yoram’s call for censorship in areas where I am calling for freedom of speech, I invite him—and you, gentle reader—to consider the following question: Would the result be anything other than the further entrenchment of current campus orthodoxies, and the further weakening of protection for dissent and dissenters?
Alicea repeats often and correctly the age-old insight that responsibility to care for the common good belongs to each member of the political community. But an equal sharing of authority does not follow from that shared responsibility, and no account of the Constitution’s moral authority will succeed if it presumes otherwise. 
The stronger the truth the Left seeks to counteract, and the more irrational the fantasy it promotes, the larger and stronger the government it requires. Whether it will achieve its ends remains to be seen.
Until everyone, including Byrne, sees that the point of gender ideology is to change our understanding of human being, our arguments and clarifications will ultimately be impotent.
Perhaps the time has finally come for anti-Marxist professors to concede that the liberal theory of the university as a “neutral” forum is too far removed from reality to be feasible. Instead, anti-Marxist liberals and conservatives should be defending a theory of the university as an educational institution that has no choice but to uphold at least minimal standards of substantive decency.
Tom Holland raises many important questions about the connection between Christianity and contemporary Western civilization. All Westerners, be they Christian or not, would do well to consider his insights.
Women need a grounded feminism that calls for a higher standard for both men and women. Before that happens, we need to be real about who women are, and part of that is acknowledging how aspects of the sexual revolution continue to harm women and relationships between the sexes. 
As this idea of self-creation, telling our own story, self-determination has become seen as the fundamental element of human life, that means those of us who participate more fully in self-creation are more human, and those of us who participate less fully are, in some sense, less human.
As always, I’ll give 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 the soundness of my guidance.
Christmas teaches us this great mystery: the truth of Trinitarian love is so beautiful and heart-breaking that it could only be communicated in the form of a child.
If religious believers want to protect politics from atheistic materialism, their political theory should presume at least that God made human nature good and free, and that evil comes rather from our misuse of nature. Genuine liberalism, Augusto Del Noce argues, is such a theory.
Whenever you redistribute income, you never actually redistribute income. You destroy total income completely. Every revolution on planet Earth has been fought in order to change the distribution of income. Not one of those revolutions has ever succeeded in redistributing income, but all of them have succeeded in destroying the entire quality and quantity of total income.
Welcoming human imperfection in its manifold expressions is a boon for those of us who lack the privilege of full-time scholarship. It is not in spite of, but thanks to, the inherent inefficiencies of our rich and often chaotic lives that so many of us can enjoy the pursuit of intellectual enrichment.
The primordial failing of the UN Declaration’s proponents was that they drank too deeply from the well of postwar optimism. While they were rightly horrified by the brutality of the Second World War, they rebuilt neither with a tragic sense nor with due attentiveness to human limitations. Instead, they rebuilt with comic ambitions.
There is no shortage of opinions on how to manage the ubiquity of technology. Every parent will have his or her own opinion on these matters. But there is one key, frankly very uncomfortable, factor without which even the best of such ideas are sure to fail our kids: that at least in part, responsible technology use is caught, not taught. The modeling parents offer matters a great deal. And we do not always model well.
Six panelists share how they structure their lives in a way that allows them to pursue creative, intellectually inspiring work, while remaining open to life and faithful to the good work of the home.
Lamenting the violations of our past and celebrating the achievements of the present, the ancillary role of DEI would serve to exalt personhood and the communion of culturally rich community without qualification as the life of any institution.
In one respect, Prior’s effort is to repristinate evangelicalism by disentangling the elements of the evangelical social imaginary “that are truly Christian” so they “can be better distinguished from those that are merely cultural.” Such an effort requires momentarily escaping the blindfold of the metaphors, stories, and images that mold our pre-cognitive intuitions and dispositions in order to see what is real. 
I am not sure a commitment to ideas or “ideologies” as such is at the root of our problem. If anything, public debate today has little patience with ideas, directed instead toward the very motives and character of the people one likes or dislikes.