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How would you answer the basic question of philosophical anthropology: What does it mean to be human? How does that answer affect your life?
Recent revelations about sexual harassment, assault, and abuse underscore certain blunt realities about men, women, and sex. How can we confront those realities in a way that leads to less sexual violence?
The dark side of overvaluing beauty is to seek to manipulate it into our own image, to manage it for ourselves. Hopkins says to leave it alone.
By embracing the fact that we do not belong to ourselves, we are not “our own person,” we may discover that responsibility for our dignity in both life and death belongs to God and to others, as it does to our own choices. The acknowledgment of human vulnerability and dependence may well be the antidote to the fear and anxiety at the root of the modern denial of death. 
Francis of Assisi teaches us that those who want to embrace the joys of this life must also embrace suffering. Our forgetfulness of this truth could explain the current crisis of our civilization.
Back-to-school reflections, plus a roundup of this month’s essays
These desires—freedom, virtue, and safety—were the underlying impulses of the libertarian, traditionalist, and national security elements of the “fusionist” conservative movement during the Cold War era. And, it seems to me that when you look at it this way, you will recognize that these yearnings persist on the Right to this day.
The first word of Emily Wilson’s new translation of the Iliad signals that this is not quite the Homer we’re used to. You may well ask whether anyone today can be used to an epic, conventionally attributed to a blind bard named Homer, that was composed some 2,750 years ago in a stylized form of Greek that no one spoke natively. But surprisingly, there have been more than a dozen translations into English in the past thirty-five years alone.
The liberal tradition is an ongoing conversation in which participants speak in a wide range of accents, reflecting the various “nouns” to which speakers are committed: liberal individualists and liberal communitarians, liberal nationalists and liberal internationalists, liberal believers and liberal skeptics, liberal socialists and—yes—liberal free marketeers.
A liberal education pursued in good faith, that is, with civility, generosity, humility, and an earnest desire (among teachers and students) to think for oneself and to learn from and with others, tends to render us all more thoughtful, reflective, and humane.
In our fallen condition in which we are detached from relationship with God, our mortality is a gift. Scarcity grants meaning to our decisions, provides a merciful conduit for us to know the love of God and one another, and pushes us toward relationships broken by the Fall.
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.
A Web of Our Own Making overflows with disquieting observations about the ways digital technology is reshaping human nature. Antón Barba-Kay puts into haunting words the anxiety, exhaustion, and emptiness that most of us feel but cannot put into words because we are too busy scrolling and ogling.
A welcome from the new managing editor, plus a review of this month’s essays.
Since the first social encyclical, Rerum novarum (1891), the Church consistently has taught that forming unions is a natural human right, an expression of the right of association and a right that governments may not deny.
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.
Being pro-family must also mean being pro-housing reform. If we want more neighborhood children playing in our front yards, we should be pushing their elected officials to make it easier for developers to build, baby, build.
A book in its entirety, once given to the world, is a kind of integer, a whole from which nothing should be subtracted if it is to remain what it is.
303 Creative prevents a First Amendment violation where it would be most keenly felt—the government commanding an individual to use her creative talent to create and promote a message antithetical to her conscience or beliefs. The relative rarity of prior cases involving attempts to compel creative commercial speech may have reflected a tacit consensus that this was a First Amendment redline, not lightly to be crossed.
Social capital has been studied by a variety of scholars across the political spectrum for decades now. But one area that deserves more focus from policymakers is the crucial formation we receive in earliest years of life, ages zero to three. As attachment theory suggests, the care and support we receive—or don’t receive—during these years play a vital role in our ability to attain and preserve social capital throughout our lives.
On both a social and individual level, we should structure our work in ways that leave margin for relationships, allowing us the space to respond to the unpredictable needs and gifts of the people we encounter in our homes and communities.
Prioritizing support to homemakers who care for children and the elderly is not only the right thing to do—it’s also a smart economic decision for the federal government.
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.