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The parallel to vital conflict cases is clear: do not too quickly assume that death is inevitable. Do not too quickly assume that active rather than passive harm needs to be inflicted, even as a side effect.
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.
I’ll certainly offer advice—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 whether the guidance I offer is sound.
Aquinas taught the principle that a punishment ought to be proportionate to the offense, where death is a proportionate punishment for the gravest crimes.
Animals are not simply “a gift for human beings.” The needless cruelty inflicted on animals by factory farming not only violates a duty to provide them just treatment, but far outweighs the goods that humans gain by eating such meat.
While not explicitly denying the principle of proportionality, Tollefsen implicitly rejects it, leaving his argument not only counterintuitive but incoherent.
The truth lurking inside the great morass of opinions, questions, and fears about the human condition is that a confluence of factors leads to greater personal, familial, and communal flourishing.
Religion is a basic good for all human beings everywhere, therefore religious freedom is a universal human right. It is neither unfair nor parochial, but a requirement of justice.
Reflections on right reason plus a roundup of this month's essays
Location is simply one more of those many factors that make no difference where the most foundational moral principles are concerned. The human embryo is a human being, whether in utero, undergoing cell division in vitro, or temporarily (or permanently) in frozen stasis in a “nursery,” as the Alabama Supreme Court tellingly, but somewhat ironically, calls it.
Reflections on hope, plus a roundup of this month's essays
Such technocratic management, incapable of moral action, is, I suggest, what Magerman notes at Penn. But, alas, it is true of far too many of our institutions and those who manage them. Not so at Public Discourse, however, and not so for those educated in older, richer, wiser traditions of moral reflection and judgment—and thus of action. Our essays this past month are full of such riches.
In her new book A Philosopher Looks at the Religious Life, Zena Hitz situates her philosophical ponderings within the context of her own life, here spotlighting a crisis precipitated by her conversion to the Catholic faith. Like Abraham about to sacrifice his son Isaac at the Lord’s behest, Hitz realizes that unconditional love of God, “wholehearted commitment without compromise,” might demand the renunciation even of what she has held most dear.
If sexual attraction is one powerful force that God built into the world to counteract the individual’s inclination to self-absorption, then the combination of technological and cultural assaults on this urge doesn’t threaten only the formation of families, the basic unit of society. It also threatens something even more foundational: the nature of the person as a social being.
As 2024 approaches, there will be tremendous temptations to go still further in taking the gloves off in an attempt to prevail by any means necessary. There will be power at stake, but also tremendous profit as the purveyors of opinion seek to build audiences and sell advertisements. But we are not helpless. We can be more fair to each other and thus create the conditions for a more fruitful discourse.
John Guillory’s Professing Criticism is a thorough and complex work of scholarship. It’s also a bracing call for literary scholars to significantly reform how they think about their profession, and its relationship to their students and reading public in general. At its core is a challenge that is simultaneously reasonable and radical: professors of literary study must be more modest in their aims and promises to suit the realities of their field in the twenty-first century.
“My book is based on a series of dangerous ideas that have led us to where we are now. Beginning with the insidious theories of John Money, these ideas progressed through the fields of psychology and psychiatry and eventually infiltrated our educational and legal systems—corrupting many of the country’s most powerful institutions.”
In his new book, William Inboden clearly regards Reagan as indispensable to something coming close to a miraculous chain of events surrounding the peaceful end of the Cold War. He rejects the popular notions of Reagan as clueless, all form and no substance, gullible, or hopelessly and sentimentally patriotic. This is a sympathetic biography, but one that is copiously researched and laden with fresh and insightful nuances that treat Reagan as a complex figure, a man with limitations, paradoxes, and weaknesses.
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.
What the sexual revolution began by upsetting gender roles and obscuring the necessary link between marriage and procreation, the reproductive revolution continues, shattering our conceptions of motherhood and fatherhood and severing the bond between parents and children.
Public Discourse continues to believe that a free and flourishing society is possible. But it depends on the hard work of strengthening our roots—marriage, families, communities, and institutions. We do this work not because we want things to be fixed in place, but because without healthy roots we’ll be thwarted in the task of lifting our sights to the true and the good.
Farr Curlin and Christopher Tollefsen’s The Way of Medicine shows how doctors who are committed to the Way can practice medicine in a manner that restores them to this vocation of healing, even in our pluralistic age.
By its nature, the wound of sin involves rejection of the way laid before human beings by God. In rejecting the guidance of the natural law, or of revelation, human beings render themselves incapable of fully realizing the offer of friendship that God extends when he offers them a way to their own fulfillment. Sin damages the person and the person’s capacity for relationship with God simultaneously. It is thus a radical self-exclusion from the communion of those whom God has called both to fulfillment and to perfect communion with Him.
As we decide what habits to adopt or discard in 2023, it’s important to carefully sort through the advice on offer to see if it’s based on a sound vision of human nature and of what constitutes a good life. Thankfully, the Public Discourse archives can offer guidance here, as on so many other topics.