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The recent anniversary of Roosevelt’s “The Man in the Arena” speech provides an opportunity to reflect on the enduring relevance of his insights into the role of virtue and action in education, the importance of family life that is ordered towards the creation and formation of the next generation, and the need to build political community based on truth and integrity.
Given that there are natural sex differences, it’s no surprise that those differences include some tendencies that can cause problems. This is true for both men and women. Yet the tenor of contemporary academic discussions about men, such as in the discourse about “toxic masculinity,” is much more negative. Properly understood, however, the problematic tendencies within the male condition actually present opportunities for virtue. Thus, they can form the foundation of a positive conception of manhood centered on the virtues of gentlemanliness, moral courage, and chastity.
Precisely because our demographic future is uncertain, we should be even more careful and consider all scenarios. Many children grow up surrounded by a high number of adults, but with very few children in their family environment. Many regions, especially rural ones, will begin to run into problems in providing basic public goods, such as universities or hospitals, which require certain minimum sizes to operate with reasonable efficiency. The housing market, higher education, and electoral distribution will all be dramatically impacted by these demographic changes.
The only way to avoid a posthuman future is by affirming the goodness of being human in both our personal choices and social and legal institutions. Most importantly, we should recommit to the virtue of religion: giving God His due. Religion teaches us to value the ontological goodness of our creatureliness, exhorts us to take steps to preserve it, and gives us the confidence to do so. When we’re steeped in a religious mode of being, we’re content just to be human; we have no need or desire to grasp for more.
Part I addresses the threat that technology poses to human dignity because of the threat it poses to humanity itself—both elites and non-elites. Transgenderism is the first step on the road to a miserable posthuman future. Part II argues that we must recommit to the virtue of religion if we’re to resist this technologized, posthuman threat.
When Christianity enters a society, it provides an understanding of inherent and equal human dignity that lifts up those whom that society has considered unworthy. But what happens when Christianity recedes? Christian human dignity is not founded on maximizing fairness or autonomy, but on the fact that all human beings are made free and in the image of God. If it becomes detached from that principle, then human dignity no longer makes sense.
Norman Rockwell’s famed realism and attention to detail take that which is commonplace, and make it once again both startling and delightful. He aims to make us see the world that is really here, but that we so often take no notice of, precisely because it’s so familiar to us that we don’t bother to see it.
For the last three centuries, humanity has been participating in a race in which, on the one hand, it is increasingly difficult to come up with new ideas, but on the other hand, there are more and more of us engaged in research. So far, these two forces have counteracted each other, leading to economic growth. With a falling population, however, we will start to lose the race.
I think PD is doing important work in addressing modern spiritual challenges: even just acknowledging such problems from an explicitly religious perspective can hopefully get us closer to mitigating them. Both Judaism and Christianity also engender a kind of humility, as we look to the past for wisdom and acknowledge our indebtedness to those who came before us.
Plaintiffs have filed lawsuits arguing that mandates without religious exemptions violate their free exercise of religion. Given the thorny legal questions involved, and the possibility of inflaming the polarized situation further, the Supreme Court will likely allow the issue to percolate in the lower courts and resist the invitation to rule on whether the First Amendment requires religious exemptions to COVID-19 vaccines.
In his recent book, Glenn Ellmers argues that the political philosopher Harry V. Jaffa can help us meet the manifold challenges of the crisis of the West. Jaffa’s teachings on statesmanship and prudence provide a path to reverse America’s decline.
The world’s demographic future is highly unusual. Those younger than age fifty will witness a prolonged decline in the human population. The decline will not be caused by an epidemic or climate change, but rather by the collapse of fertility around the world.
Given the overreach of government, and perhaps especially given the failure of so many elected officials to remember that they do not rule us, it’s all too easy to slip into libertarianism by default. But government is not alien or unnatural to our condition and needs. It emerges from the community’s associations, affections, bonds, and mutual sense of self-responsibility.
The issue of abortion cannot be reduced to the narrow question of the status of the child in the womb. The answers rest upon broader assumptions about what it means to be human. If we are to believe those who defend a right to abortion, it is nothing less than the power to end the life of her unborn child that guarantees a woman her humanity—that is, the autonomy befitting her status as man’s equal. That is a denial of what really makes us human: our natural dependence upon, and obligations towards, one another.
My students and I—orthodox Jews at Yeshiva University—found something more profound than mere gore in Dante’s textual bequest to posterity. His hell provided us something that we could never find in his Purgatory or Paradise. For us, the Inferno’s true contribution was not its penal landscape of scorched sands and steaming pitch. On the contrary, what stirred us most was his evident concern for our humanity.
If we understand that truth is inherently tentative and provisional and acknowledge that we must cultivate intellectual humility, we could mitigate many of the worst repercussions of social media on politics.
Religious freedom is not a get-out-of-jail-free card that lets us evade whatever laws we dislike. Nowhere does the Bible hint that we have the individual authority to examine all laws, determine which are good and which are not, and select, à la carte, which are binding and which are not.
Human rights, including women’s rights, are not determined by whoever is in charge. They are perpetual and fundamental. American calls for gender equality around the world ring hollow without hard security to back them up.
Given modernity’s inability to realize Augustine’s thesis of the necessity of a common love, we have two options: we must either reject a universal socio-political vision as entirely unworkable, or the world—or at least the West—must learn again that a transcendent foundation and telos are essential to political order.
If conservatives are to abandon truth-seeking and engaging with political rivals, what then is the alternative? If we resign the enterprise of reasoned debate, of at least attempting to persuade, then where do we go from here? Do we simply line up with the one in six Americans in favor of military rule and hope that our side prevails in the coup?
A new critical commentary on Lewis’s classic 1943 work provides a treasure trove of interpretation and supplementary material. Lewis’s warnings about the consequences of jettisoning natural law—what he referred to as the Tao—remain as trenchant today as they were when delivered during the Second World War.
The Western liberal educational system preaches diversity and freedom, but it does not show students how to live them. It mass-produces people who lack the tools to appreciate the dignity of human beings in all their rich variety.