fbpx
Search Results For:

Search Results for: injury – Page 2

How to achieve a lasting peace in our cultural conflicts is the great difficulty remaining for us. We should not paper over important differences. But, as Andrew Koppelman and Adam MacLeod demonstrate, we can discuss them in a conciliatory spirit of friendship.
The Christmas message is one of joy, even “great joy,” but not superficial joy. Christmas confronts us with the sobering claim that humankind is in a state of sin—a state from which we cannot save ourselves. Hence the need for a savior, and hence the joyful Christian claim that God himself offers the salvation by coming to live among us.
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.
The future of germline editing includes practical risks, but the question of whether it will happen should hinge not only on whether it can be safely done. Physicians must carefully consider their role in relation to their patients, which is different from that of a scientist working with specimens in a lab.
Only by modeling true community, oriented towards the transcendent, can the church show a rapidly destabilizing world of expressive individuals that there is something greater, more solid, and more lasting than the immediate satisfaction of personal desires. The second in a two-part essay.
Despite Andrew Koppelman’s good-faith efforts, he has not accurately stated important, fundamental convictions of religious liberty proponents concerning the character of moral reasoning and the nature of law.
Apple has been entangled in several recent controversies over its decision to adopt unbreakable encryption for its iPhone. The company has inscribed an absolute right to privacy in its code and, in so doing, has failed to take into account the proper moral and legal limits on that right. Other technological solutions should be considered that could balance the rights of physical security and privacy.
“Post-revolutionary men and women are living in ways that are profoundly unnatural for the ineradicably social creatures that we are; and many are suffering as a result, at times without even knowing the name of what ails them. This preoccupation, and the desire to do something about it, continues to shape my work.”
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.
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.
When the Trump administration’s clarifying guidelines go to court, they not only should be upheld. One hopes, and even dares to expect, that the compelling circumstances of this public benefit program will bring forth a needed clarification of Establishment Clause law, one which finally buries the impetus behind any confusion surrounding the CARES Act and religious eligibility.
Catholic social teaching can serve as an important source of wisdom about how to order personal action and social policy toward the ultimate ends of human life. Still, invoking this tradition does not obviate the need for detailed and mundane policy debate.
In Rucho v. Common Cause, the Supreme Court’s recent case on gerrymandering, both the majority and the dissenting opinions were heavy on pragmatics and light on constitutional interpretation. The heart of their disagreement is a difference of visions of how the judiciary ought to interact with the electoral process.
We have no business building a multi-billion-dollar fertility industry at the risk of the health and well-being of women and children. A woman’s body is not designed to carry another woman’s baby. This essay is adapted from remarks delivered at the Heritage Foundation.
Robert Wilken’s new book convincingly demonstrates that the concept of religious freedom has its origins in Christianity. Unfortunately, in today’s political climate, that may actually be viewed as an argument against religious freedom.
American politics is suffering from a failure of empathy. In particular, the country’s elites have failed to empathize with the working class. Over the last few generations, America’s elites have stood in the way of the working class’s pursuit of the American dream by devising, and then by tenaciously defending, policies that impede upward economic mobility.
It’s an error for conservatives to see the American Founding’s emphasis on natural rights as necessarily fostering extreme individualism in contemporary America. Eighteenth-century Americans would have viewed the notion that rights could be exercised contrary to natural law as ridiculous.
Women visiting Iran for international sports and game tournaments should not have to wear an Islamic headcover to be eligible to compete. US athletes should not have to wear a political symbol to play soccer. Everyone should have the freedom to compete without garment coercion.
Good intentions are not enough. Pro-lifers need good arguments too. We should avoid the temptation to make these popular, emotionally compelling, but badly reasoned arguments against abortion.
We have a moral right to own guns.
In drawing on the older teaching of the courts, Hadley Arkes argues that it is far more tenable for the Court to teach again the difference between epithets and arguments.
It was Christianity, not modernity, that separated church and state. It was modernity, not Christianity, that sought to bind them back together. And, at day’s end, the American order has more in keeping with the Christian apostasy than with either antiquity’s sacral political orders or modernity’s rejection of the claim that there exists any domain outside the jurisdiction of the modern state.
If mutually assured destruction no longer seems effective in dealing with the threat of nuclear attack by North Korea and Iran, what military options remain and what moral principles can guide their employment?
The latest Harvey Weinstein allegation reminds us that, around the world and here in the United States, sex trafficking is closer than it appears.