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Rape is tragic, awful, horrible, gut-wrenching—an unspeakable crime of great emotional harm—but rape is essentially irrelevant to the morality of abortion.
Work is at the core of our humanity, and our ownership of what we produce precedes laws demanding that we give it back to “community” in the abstract.
The legal institutions of a democratic and capitalist society are designed not to give people what is good and prevent them from getting what is bad; they are designed to give people what they want and not give them what they don’t want.
A letter on pornography and business ethics written by two prominent public intellectuals—one a Christian, one a Muslim—sent to hotel industry executives last week.
The Pain-Capable Unborn Child Protection Act does not deserve the support of the public because it is unconstitutional and represents poor public policy.
The fundamental question of why there is something rather than nothing is a metaphysical and theological question—and with respect to such a question the natural sciences necessarily have nothing to say.
Charles Murray argues we’ve come apart, but can therapeutic Deism and the sexual revolution put us back together?
Rawlsian “public reason” approaches to human capabilities are insufficient bases for social justice.
Every member of the community has an interest in the quality of the culture that will shape their experiences, their quality of life, and the choices effectively available to them and their children.
The presumptive starting point in the natural law and, more specifically, Christian tradition is one of absolute opposition to intentional killing of beings created in the image of God, for which exceptions must be earned; but the traditional justifications for such exceptions fail.
An “adaptationist” approach to pornography is dangerous because it ignores widespread research showing that pornography harms society at many levels.
Nothing that a man does can change his nature as man, and so, considered in himself, it will always remain wrong to kill him. This should be the final judgment of practical reason when brought to bear on the question of capital punishment.
If one accepts the legitimacy of punishment and the principle of proportionality, then it is impossible to claim that capital punishment is intrinsically wrong.
John Locke is a deep cultural well from which we still can draw good water.
Intentional killing is always wrong, and support of capital punishment often stems from a misunderstanding of the nature of human dignity.
Ending child pornography is as much a matter of vigorously prosecuting those who distribute adult pornography as it is a matter of prosecuting child pornographers. Presidential candidates should pledge to initiate adult pornography criminal cases and fund research into the adult-child pornography link.
The frequency with which terrorists are found with pornography raises important questions about the possible effects of pornography on our national security.
Prejudices of secular and religious groups alike stand in the way of successful crime reduction efforts.
Metaphysics provides the crucial foundation for natural law, and our current intellectual climate is ripe for embracing metaphysical foundations once again. The third in a three-part series.
The part of the Muslim tradition usually cited in support of killing apostates has been gravely misunderstood.
Aristotelian virtue ethics has very little to say about what is a good political structure or economic system.
A leading Muslim scholar questions whether foundational texts of Islam really do prescribe death for leaving Islam.
Moral principles should be derived from experience about what makes people happy, not from logic.
Responding to a review of his most recent book, Hadley Arkes asks some questions about the nature of natural law.