A new book examines the philosophical and religious roots of American government. Amid scholarly disagreement, one thing is clear: America is a nation founded upon the truth of human freedom and equality—whether one arrives at this truth by way of Calvin or Locke.
Parenthood powerfully combats the two greatest dangers to a democracy: selfishness and isolation.
The anti-slavery arguments of American abolitionists demonstrate the way in which Lockean natural rights and Thomistic natural law can be reconciled.
To view practical agreements between Aristotelian-Thomist foundationalists and contemporary anti-foundationalist liberals as “progress” is to fiddle while Rome burns.
As a philosopher, Locke was both historically great and uniquely ambivalent. This combination provides extraordinarily fertile ground for uniting modern and pre-modern insights that seem opposed.
Our modern intellectual context is profoundly at odds with genuine Aristotelian-Thomism. If we want to infuse the public discourse with sound philosophy, we must soberly recognize the obstacles before us and confront them in the spirit of devotion to truth. The first of a two part series.
The layman’s understanding of the world can’t be considered mere guesswork—it’s the necessary starting point for understanding reality.
Darwin rejected a theory of knowledge that best accords with the common experience of the expert and the layman: a process of induction or intuition whereby sense impressions become memories, and memories become experience.
Darwin’s evolutionary theory rests on a problematic premise: Our senses don’t tell us the truth about nature.
When intellectual arguments against abortion fail to persuade, recourse must be had to images and strategies that awake what David Hume considered our “moral sense.”
Governments don’t legally recognize a certain type of relationship because they are suckers for romance; they do so because they are understandably afraid of the potentially destructive consequences of such romance.