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If we take seriously Thomas Kelly’s ideas about bias blind spots, then we should seek public universities composed of a high degree of biased parts. Such universities would intentionally hire faculty members and administrators who harbor contrary views on divisive cultural issues. This would probably create campuses that can boast of having teaching and scholarship that have much less pejorative bias than their peer institutions.
Activities like gardening—what Josef Pieper has called “active leisure”—offer even more than third places can. They too are a meeting ground for people of any background, but active leisure is more deeply rooted in a true vision of our condition: creatures responsible for stewarding what’s been given to us alongside others.
The militant Russian religious conservatism of the twenty-first century, paradoxically, mirrors the Soviet anti-religious socialism of the twentieth century. Their common feature is a shameless instrumentalization of religion, with the consent of the latter.
Slavery, Jim Crow, and distributive discrimination assaulted natural rights and the dignity of persons made in the image of God on which these rights are based. They leave behind wounds, the most central of which is the standing victory of injustice, the moral fact of injustice itself that persists in time unless it is repudiated. While constitutional amendments, legislation, and policies have countered and delegitimated these injustices, the lack of a formal apology and reparations has left them still standing.
The deterioration of housing affordability suggests that we must reorient current policies on land use  and focus on more fundamental objectives: people’s need for housing
Modern life in the United States is atomizing, lonely, and hard on family bonds. Improving the housing stock would help alleviate these challenges.
Conservatives are defenders of traditional communities, not atomized individuals fending for themselves. We do not oppose the growth of the federal government merely because it is dangerous to individual liberty, but because the bureaucratization of American society violates our conception of the human good.
Rather than sandlot games and diving contests, June is, for us, a month of contested visions about the body, about sex, gender, race, birth, and death. Perhaps the poet was wrong in declaring April the cruelest month—perhaps that title should go to June. 
People of all faiths have heard enough talk about children’s “bodily autonomy,” or their supposed ability to express informed consent. As we are witnessing, mothers and fathers remain a powerful bastion of reason in our new post-gender turn, because they display with and in and through their bodies the reality that Roe sought to hide or ignore.
Juneteenth, coming as it does just weeks before July Fourth, provides a perfect opportunity for us—both individually and collectively—to engage in a season of contemplating and celebrating the complexities and nuances, highs and lows, of this American experiment that has at its core the achievement of freedom.
The principal irony of Juneteenth is that slavery was still a legal institution in the United States on June 19, 1865—if not in Texas because of the Emancipation Proclamation, then certainly in Kentucky and Delaware, where slavery would not be blotted out until the ratification of the thirteenth amendment. This would not, however, be the only irony in the history of American emancipation, and certainly not the last.
We align with people who are pro-reality, who respect core community values such as truth and honesty, and who see the human being as a whole: body and soul. There is no metaphysical “gendered soul” separate from the body. Teaching body dissociation to kids (“born in the wrong body”) has led to a tidal wave of self-hatred, body dysmorphia, depression, anxiety, and self-harm.
Cormac McCarthy, who passed away today, gives readers reason to suspect that he did not shut the door on God before his life ended. His last two novels, The Passenger and Stella Maris, offer more than just an artistic representation of reality’s inescapable brutality. They forcefully struggle with the greatest questions of human existence. Like any good work of art, these books don’t allow any reader—religious, atheist, materialist, Christian—to walk away feeling perfectly comfortable in their understanding of the world.
We will never offer our beloved sisters the ghoulish pseudo-compassion of the abortionist’s knife. We will offer, instead, the healing balm of genuine compassion, compassion born of love, compassion that offers, not a quick and easy, but deadly, “solution,” but rather an open-ended, open-hearted, self-sacrificial commitment.
My death will most likely come from a side effect of one of the medications I’m on to keep my body from rejecting my transplanted lungs. This makes some recipients resentful or angry, as seen in a recent New York Times op-ed by Amy Silverstein. She and I received the gift of a healthier and longer life when we received our transplants. The medications that she’s decrying are the ones that have kept her—and me—alive. These years are an inexpressible gift.
Pastor Keller preached the Gospel as true. He would blush when I told him he was a genuine apologist. But he deserved this cherished title as one who, in a compelling, credible, and colorful way, could present and defend the basic truths of God’s revelation. No watering down, no wavering, just the truth—which, he would repeat, has a name: Jesus.
If The Nursery is a tale of motherhood, it is only a half-truth. Yes, giving birth to a child will leave you sleep deprived and emotional and physically scarred. That’s only half of the story.
Leo Strauss was an extraordinarily generous writer, by which I mean that he went to great pains to present the best case he could for the arguments of a serious thinker with whom he disagreed, before offering any tentative critique of that thinker. One never finds in his writings mere polemic or straw men. He invites the reader to take seriously and try fully to understand and spell out the serious and deepest thoughts of those whose thought he is confronting, even if he disagrees.
As a moral framework for assessing regimes in an imperfect world, Nigel Biggar’s Colonialism: A Moral Reckoning has much to recommend it.
For stay-at-home fatherhood to be a palatable option, our culture must value parents caring for their children at home as much as it values parents making money outside the home. The occasional stay-at-home dad will be respected only if the culture already respects the stay-at-home mom as much as the girlboss.
The bad good (or great) books must be read and taught in just the same way as the good great books. The teacher must be a wrestling coach, instilling in his students a readiness to grapple equally with every kind of argument, accepting nothing on which they have not tested their own grip.
Conservatives should oppose “gender-affirming” surgeries with a positive account of human freedom ordered towards the goods that make freedom a blessing rather than a curse.
Talking about the rule of law in a place like China (more specifically, CCP-occupied China) is as absurd as talking about traffic regulations in the wilderness. The so-called law is the law of kings, wielded at whim. Only ending authoritarianism, establishing the balance of power, and respecting the rule of law will stop the government from being a tool of the CCP’s desires and evil aims.
My reading of the current economic and geopolitical situation is that at least in the short term, the United States will control enough pressure points to make life seriously difficult for the Chinese semiconductor industry.