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If ennobling discourse is now countercultural, so too is our journal. Like the Witherspoon Institute, PD is an institution that bears witness to a virtuous (and virtuously “slower”) mode of public engagement: engagement that reflects an open-hearted, honest yearning for the common good.
Religious conservatives should be open to the idea that progressives and liberals might be able to take their own path and still find some common ground on the essential question of the goodness of human life.
After thirty years, it is clear that Gingrich set unrealistic expectations for what legislative leaders can do. He encouraged colleagues to think of him as a revolutionary figure who could somehow overcome institutional constraints. In the real world, there are limits on what leaders can accomplish in the Madisonian system.
It is vital that physicians and patients alike demand that bedrock concepts of the human experience like birth remain clearly defined and our most vulnerable patients remain protected. To that end, we must be clear-eyed about the unique ethical challenges that AAPT will pose.
As the battles of religious education ramp up, one can only imagine that the Supreme Court will eventually weigh in. Which path will the Court ultimately choose? Will it endorse religious charter schools as necessary to avoid private religious discrimination, or will it reject religious charter schools as a form of religious coercion? Only time will tell.
The president is not a king above the law. With the failure of the courts and political institutions to preserve and enforce these principles, it falls to us, who are the first and last check on government, to do so with all the lawful powers at our disposal as citizens.  
Popular culture tells us it is often more efficient to outsource routine household tasks than do them yourself. This leaves an important question unanswered, however: efficient at what? 
Because of our fallen and finite nature, we are all burdened with the impediment of concupiscence. But we are not victims or helpless creatures determined in our actions by the imperatives of biology.
From the river to the sea, human flourishing will only be advanced through a nuanced and empathetic attitude to both sides. Radical stances that dehumanize one side, turning its babies into colonizers and marking them as legitimate targets for attack, do not advance freedom or justice. Quite the opposite.
As I revisited the familiar lyrics from my childhood, I noticed new themes and deeper meanings. To my surprise, I soon reached the unlikely conclusion that this classic family film has much to teach us about women, work, and feminism.
The love that rebuilds civilization comes when we live together. This is an opportunity to make a serious, radical, countercultural sacrifice of one’s own selfishness, a sacrifice that can change the family culture. It is not an easy decision or an easy life. But it is good.
The way to foster a loving bond between mother and child is to nurture a wider culture of support and love. It is not fair to children to deprive them of their mother’s womb for their life before birth. But it is also not fair to mothers to deprive them of the support they need to make pregnancy and motherhood bearable. 
We do our best to build, strengthen, and defend the basic institutions of a free and flourishing people, institutions of the family, religion, good government, and education. At times we critique and note shortcomings, but even those criticisms are for something rather than against: we are for flourishing, for good institutions, and for the nation.
Ideology replaces respect for the dignity of the human person with celebration of a new humanity required for its perfected social and political order.
These are formidable challenges. But to fully meet them we first need to know what a man is, not just an “adult male of the human species,” but a real man, a “man in full,” a gentleman. It turns out this is a most interesting question to explore—and not an easy one to answer.
Our culture’s crisis of the self is a crisis of faith in our personhood; its cause is our ignorance of the God who best reveals what a person is.
The original rationale for summer camp is more valid than ever. Young people are struggling with mental health, addiction to technology, disconnection from the body, isolation, and many other painful realities. Summer camps cannot fix these problems. But for many adolescents, the experience of traditional summer camps might help them see that life is about more than accomplishment, and that is a start.
Conservatives, who sometimes can be seen as wanting to turn the clock much farther back than the last decade, will need to identify ways of applying core principles in ways that avoid falling into sheer revanchism. Old-fashioned liberals who wish to recover a circa 2013 version of the Democratic Party will have to lay out what, exactly, they would change to prevent the same cultural trends from playing out all over again.
Whatever our centuries of godless materialism and scientism have alleged, the cosmos still is enchanted, inasmuch as it was and is being created, even now, by a loving and surpassingly mysterious God. To tell the truth is to admit that this cosmos bears his fingerprints, opening out into blinding wonder and moments of ineffable transcendence.
Acedia is a path to mediocrity; it leaves glories unrealized. A man may accomplish much, but if his soul is cooled to the higher beauties of life, he lives an unfulfilled one. The soul must hear the call to ascend the ladder of love and rest in the beauty for which it was made: God. Only in him does the soul find fulfillment and the beauty of an ordered life.
Here's what our editors are reading this summer.
When we reject suffering and seek to replace it with artificiality, we miss our invitation to submit to the conditions under which love flourishes. We also lose sight of the meaning and purpose of our existence, which is not to pursue our own comfort and convenience, but to love God and our neighbor, even when that involves sacrifice and hardship.
Enabling “the good death” begins with reviving attentiveness. We must first attend to the dying in our own communities. Care for the dying, in turn, enlivens reflectiveness on our own death. To advocate increased attendance in the death chamber is not meant to scare, nor to set up a macabre museum. It is instead a reminder that all men are mortal and that one’s eternal destiny is of the utmost urgency. It is instead a way to reintroduce and refine the art of dying well. 
Human flourishing does not require escaping the cares and travails of this world, but rather, it imbues them with significance in the light of the Eternal One, in whom we live and move and have our being.