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Political realities can be confronted and transformed, but they cannot simply be imagined away. Unfortunately, Senator Hawley’s pro-life litmus test promises no more success in the future than it would have had in the past.
We must not forget that there were stark disagreements over what human rights consisted of at the dawn of the international human rights project in 1948. It was the focus on a common denominator upon which all States could agree that allowed for an international human rights framework to emerge. The US Commission on Unalienable Rights is right to encourage a recommitment to this vision if we are to save the international human rights project.
Abigail Shrier’s new book is an outstanding investigative report on the diagnostic craze of rapid onset gender dysphoria that has swept over adolescent girls in the past decade. It is an invaluable resource for parents, educators, church and community leaders, and anyone else who cares about the well-being of young women.
There are good reasons to believe that industrial policy significantly undermines rather than bolsters the common good.
Inwardness, intellectual or otherwise, is the source and the safeguard of individual human flourishing, without which no community is judged to do well. Individuals must experience their learning as a mode of freedom and spontaneity, not a complex navigation of yet another structure of authority and achievement.
The Catholic Church should not abandon Just War doctrine in favor of Just Peace theory. The social and political realities of our time, as in all times, require that we have a theologically grounded moral framework for both judging particular acts of war and then working to limit war on the basis of those judgments.
Many on both the left and the right tend to speak of systemic racism simply as a 0/1 state: either the system is fundamentally and inextricably racist or it is not racist at all. But recognizing distinct mechanisms at play in a racialized system should help us see systemic racial bias as a matter of degrees—as something that can improve or worsen over time. Indeed, research suggests that racial disparities have been declining over time, though there is no guarantee of inevitable progress, and our present situation makes it clear that we still have a long way to go.
Police killing is not the work of vigilant warriors defending society at great personal cost, and sometimes going too far. It is the day-in, day-out petty tyranny of a taxpayer-funded bureaucratic lobby group. The difference is that, unlike other public sector unions, police unions have military-grade equipment they can use to violently crush protests against their abuses, and they are legally immune from most consequences. They’re teachers’ unions, but with tanks and endless get-out-of-jail-free cards.
The UK Supreme Court has upheld a claim for a woman to pursue four commercial surrogacy pregnancies in California at the expense of the UK taxpayer. This Judgment is extraordinary in that commercial surrogacy is illegal in the UK, and two Supreme Court Judges dissented from the Judgment on the grounds that it is against public policy for a court to award damages to enable conduct abroad that is illegal in the UK.
While you’re stuck at home, why not elevate your viewing with some classic films from the golden age of American filmmaking?
I am astonished by how many people think a deadly pandemic is the right time to foment the spirit of rebellion and pick a fight with the government over what many will inevitably see as our right to infect others. That’s what it looks like to our neighbors. They do not see this as a testimony of our unshakable faith, but as evidence of callous unconcern for their lives and the lives of the police, grocery workers, mailmen, health workers, and garbage men with whom we all interact.
This is a fundamental human experience that we're having. Plagues have been described for a very long time. It's just that we ourselves are not used to having it. I would happily stay at home for three months if it meant that my neighbors are not going to die.

This interview is adapted from the Webinar conversation “Pandemic! What Do and Don’t We Know? Robert P. George in Conversation with Nicholas A. Christakis.
As we prepare for the worst and hope for the best, we have daily opportunities to make meaningful impacts on each other and on our communities. We have come together in a new way, and I suspect this will ultimately reshape the future landscapes of our medical practice and our health-care system.
When times become difficult, people come to help each other as a rule. It’s not really a case of our better angels emerging; it’s our regular angels doing what they almost always do when the chips are down.
A major source of political division in America is the difference between those who believe in essences and those who follow intersectionality. Those who hold theories of intersectionality believe that human identity and much of reality itself is a construct that they can revise, not an objective reality that we can all know. This limits the possibility of political discourse: we cannot reason together if one side no longer believes in the capacity of reason to discern what is true.
The leaked draft executive order “Make Federal Buildings Beautiful Again,” is not perfect, and it could easily be amended for the better. Still, a careful reading should not bring to mind visions of gulags. It has also given traditional and classical architects an unforeseen and unasked opportunity to promote their cause in a public forum.
Fifty years after Altamont, no clear-eyed observer of American culture can doubt that the demonic spirit of 1969 is still very much in the air in our country. This is how the evil of cultural destruction presents itself. It would be so easy to turn aside from it if all collapsed into ugly, nauseating chaos instantly as soon as the old cultural rules and restrictions were abandoned. But such things take time to materialize in their full wreckage.
In amicus briefs to the Supreme Court in cases about sex, sexual orientation, and gender identity, some American Muslims argue from their beliefs while others push LGBT causes. This contrast provides non-Muslims a window into the teachings of Islam, and a ringside seat for intra-Muslim conflicts. At stake is whether truth claims or identity politics will prevail.
Why do transgender activists so strongly reject the concept of autogynephilia, in which a man wants to be a woman because of an erotic attachment to the idea of himself as a woman? Shutting down scientific inquiry via political pressure impedes the objective advancement of science. Further, denying the validity of the autogynephilia theory can harm gender-dysphoric patients by denying them access to therapies that could help them overcome their specific problems.
Newman is a model of stability amid hostilities that arise from without. But he is also a model for spiritual resistance to the suspicion and distrust that arise within one’s own ranks.
At stake in the Harris Funeral Homes case is whether the physical reality of sex will be deemed a mere stereotype—whether, for all public and practical purposes, everyone’s “identity” is arbitrarily and accidentally related to his or her body as ghost to machine.
One of the unfortunate poisons that feminism leached into the culture is hostility between the sexes. We need to rescue feminism from that. We need to stress the importance of raising boys and girls who are open-hearted, respectful, and comfortable with themselves and each other. Adapted from an interview with Mona Charen conducted by Ana Samuel during The CanaVox state leaders meeting.
Laws like the Equality Act fail to acknowledge the reasonableness of Christian belief, assuming that only irrational bigotry can animate those who hold traditional views on marriage and sexuality. This loss of reason and regression to emotion-based policymaking is at the heart of our civic mistrust and zero-sum policy prescriptions.
Concerns about the effects of immigration on social cohesion and democratic sovereignty are legitimate, but we should avoid false moralistic narratives that pit pro-immigration elites against the American people. These narratives mask the diversity of “real Americans,” simplify the American people’s complex views on immigration, and downplay democratic politics’ potential to empower excluded groups and redefine the political community.