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Gladden Pappin, like many other social conservatives, has been too swayed by the experiences of one country: Hungary. His credulity with regards to the Orban government’s family policy claims has led him, and many other conservatives, to a consequential misunderstanding of what has actually happened in Hungary—and what it implies for conservative policy in the United States.
Conservatives need to start thinking of children as an investment in our economic future. Families, too, need to start thinking of children as an investment and not a cost—as they did in the past, when children were employed in farm work. The only way to do this in the modern economy—an economy that has severed the age-old link between children and additional labor—is by ensuring that economic resources are directed toward families by the state.
Beverly Cleary did not make Ramona a specimen of moral improvement, or a Christian evangelist. She made her a Christian child. Unlike Christian families today, however, Ramona’s family lives a world in which traditional morality is the cultural default. Going to church makes you normal, and practicing Christianity garners social rewards. Christian life simply means living.
The following began as an email exchange, initiated by Richard Stith’s message to the authors of recent Public Discourse articles—particularly this statement by Catholic scholars—arguing for the moral permissibility of receiving the COVID vaccines. Melissa Moschella responded to the message, and an insightful dialogue ensued, which we believe would be of interest to many readers. Here is a revised version of the exchange.
It may seem strange to pair Lawrence Ferlinghetti with Ryan Anderson, who argues against virtually everything for which Ferlinghetti stood. What they have in common is the courage of their convictions, a willingness to challenge the conventional pieties of their respective ages, and to do so in ways that conformist critics are quick to label offensive, obscene, unsafe, or misframed.
The question was never whether or not conservatives should engage the multilateral system. It was always what kind of multilateralism conservatives want: one that is accountable to self-governing sovereign states and advances U.S. interests, or one that is wholly untethered from political oversight and unaccountable to the American people.
After decades of struggle, the conservative judicial project has finally produced a possible working majority of five originalists on the Supreme Court. There are plenty of reasons to wonder how consistently they will coalesce in practice and how willing they will be to revisit wrong precedent. But trashing Antonin Scalia’s originalism and replacing it with Josh Hammer’s idiosyncratic, results-oriented version isn’t likely to help matters.
Humans are frail creatures, depending on much beyond our control. Those who do not recognize this have never seen their father watch the clouds, or had livestock die, or waited as the ultrasound searches for a heartbeat that will never be heard. God is good, and he loves what he has created, but we are dust, and he allows the winds to blow.
Humans are, hands down, the single most fascinating set of creatures on the planet. If you want to understand how humans work, just make a few, sit back, and watch them do their thing.
Common good originalism is the best constitutional complement to a politics of a conservative restoration. It is ordered toward a profoundly and distinctly conservative politics that elevates the concerns of nation, community, and family over the one-way push toward ever-greater economic, sexual, and cultural liberationism.
Eric Voegelin’s warnings about the dangers of gnostic politics apply to the right as well as the left. Christians must make a clear and unequivocal distinction between the historic Christian faith and the misleading political religion that is more pervasive on the right than anyone seemed to realize.
Human beings have a natural appreciation for beauty, but we strain to justify its existence in utilitarian or pragmatic terms. By offering an attractive vision, beauty makes the truths to which it relates appealing. It helps convince us that the good may not just be good for human life in the same way a healthy diet and exercise are, but also a source of joy.
It is hypocritical for secular critics to accept only those religious claims that conform to liberal sentiment and to label any disfavored religious claim as Christian Nationalism. Christianity cannot be permissible to polite society only when it meets with the approval of its cultured despisers.
To understand the connection of freedom, law, and arbitrariness, we must return to our eighteenth-century roots in Montesquieu.
If people are more than wage-earners, then they must see that all of life is not about the practical activity of getting ahead. If they are more than political actors, then we must have education that is not expressly political. In other words, if we want to “do justice” to the total human condition, we must explore all the things that comprise the liberal arts: religion, philosophy, art, music, and literature.
Whatever your raw intelligence, whatever your background, what you have control over, and therefore what you should focus on, is your actions. The cure for impostor syndrome is to do what intellectuals do, and you’ll become an intellectual.
The Netflix adaptation of The Queen’s Gambit and the original version are based on two radically different visions of the human person. They bring the reader or viewer to one of two endpoints: either we recognize the importance of making the best choices and inherit a position of moral responsibility, or we face the despair of living in a world without moral agency.
Excessive efforts to control the givenness of our children’s lives reveal our doubt that life is a good gift in itself. They also show a vision of human flourishing that is dependent upon material prosperity, personal achievements, and social status.
Reading recommendations from The Witherspoon Institute staff.
A culture of repression and fear obstructs the socially transformative goals of the antiracism movement. The tactics of wokeness hinder the pursuit of its professed aims.
It is not possible to properly love a person and act so as to unnecessarily jeopardize their health. If by the minimal burden of wearing a mask, we can potentially protect others from grave illness, then it seems we have a moral obligation to wear a mask. The same can be said for COVID-19 vaccinations. If by being vaccinated we can protect others from illness, then we have a corresponding obligation, given our Lord’s command to love neighbors, to be vaccinated. Vaccinations not only protect me, but also protect other vulnerable members of society.
The end of the pandemic is now in sight. Let’s hold on to the good things we have learned and the good habits that we have established. That means no phones in the bedroom, a good night’s sleep, and more time together as a family. If we can do those things—if the end result of the pandemic is a strengthening of the family—then there may be a silver lining to this cloud.
When I interviewed people at Portland’s protests, I found that they rarely hold the views they are attacked for. They are usually not filled with hate, as their opponents believe. However, they often consume one-sided media and are victims of confirmation bias. They believe they know what their adversaries support, and are ready to fight to oppose it.
The sermons, political speeches, and protests about America’s origin rely on harmful myths. This is true not only of the 1619 Project’s, but also the traditional view of the Pilgrims. The task of history, however, ought to replace myth with the far more compelling chronicles of human complexity.