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Unfortunately, Morson looks only at a handful of symptoms that are vaguely comparable to the pathologies of late Soviet society and concludes that the same disease is at work. He does not address the deep causes of Soviet and Russian dysfunction, all of which are absent in the United States—authoritarianism, a command economy, censorship, oppression, terror, the Gulag. 
Our consumption decisions should be focused on the needs of our family members. This requires attention to unglamorous factors such as budgets and nutritional requirements, instead of being up-to-date with the brands and campaigns that purport to solve the world’s problems by selling us products. 
Robert E. Lee perhaps tried to be a gentleman, but his moral principles were weak. Therefore, when the flood of war came, he compromised with evil, then piled sin upon sin, as the rebellion’s corrupting logic swept away more and more of his moral foundations.
Religious conservatives should be open to the idea that progressives and liberals might be able to take their own path and still find some common ground on the essential question of the goodness of human life.
As we unwittingly imitate the worst of Soviet culture, we need deliberately to imitate the best as well.
The attraction of subjecting oneself to ideological thought, then, is a new form of something very old: the desire to escape the limitations and uncertainties of the human condition of knowledge and action by availing ourselves of a greater-than-human power.
David Hackett Fischer’s Albion’s Seed appropriately decries the antebellum American South’s practice of slavery, while acknowledging the South’s production of Americans who have also served the cause of freedom and truth.
As Americans prepare to mark the 250th anniversary of the nation’s birth, in 2026, some argue there’s more to criticize than celebrate. Guelzo's latest book provides ample evidence of what Lincoln found worth celebrating about the American experiment, and what Guelzo finds worth celebrating about Lincoln.
If our society is to answer the question “What is a woman?” we will have to think more about how women can integrate their professions with their femininity, without stifling it, and about the value of the virtues that women on average exemplify better than men. Considering Edith Stein’s thoughts on these questions is an excellent way to start.
AntiFems face a dilemma. On one hand, they want to affirm, protect, and promote the distinctiveness of women. On the other hand, they oppose what at present seems like the only viable strategy for achieving that end, the recovery and extension of an authentic feminism. 
The early women’s rights advocates sought to challenge, accompany, encourage, and support their sisters in the pursuit of the good life, in choosing good and rejecting evil. They sought to help them understand that they did not have to be the slaves of necessity, but that they could virtuously choose to undertake difficult but worthwhile endeavors, including the hardships of motherhood.
Tom Holland raises many important questions about the connection between Christianity and contemporary Western civilization. All Westerners, be they Christian or not, would do well to consider his insights.
According to Bonhoeffer, it is easier to reason and dialogue with a malicious person than with a foolish one.
Neuhaus’s hope is the greatest example he gives us today, especially those who feel their status as exiles more keenly than they expected. Fifteen years after his death, Christians have yet to find a more coherent proposal for how to think about political action in their pluralistic society.
Though Christmas is a religious holiday, secularists should appreciate its great contribution to Western Civilization: the lesson that all men are equal in their fundamental human dignity.
As we close out this year and approach the next, we should remember that gratitude is not an incidental or secondary civilizational value. It is the backbone of a free and decent civilization. Those who embrace barbarism love destruction and revolution because they have been trained to detest everything that came before them. But just as the heroic and imperfect Americans who came before us moved history through reflection and choice, we can write the American future by recommitting our educational institutions to gratitude.
In his book All One in Christ, Edward Feser provides a succinct but comprehensive treatment of Critical Race Theory, its logical flaws and lack of basis in social science, and the Catholic Church’s alternative solution to racism: love for each person as made in God’s image and purchased by the blood of Jesus Christ.
Politeness is manners, it’s technique, it’s etiquette, it’s behavior, it’s at the superficial, external level alone. But civility is a disposition of the heart. It’s a way of seeing others as our moral equals and treating them with the respect that they’re owed and deserve.
It is a natural thing for southerners to be drawn to Lee’s memory and to look up in admiration at a statue in his likeness. But the fact remains: such statues say to black Americans, in the voice of the unreconstructed white majority, “We’re back in charge, and don’t you forget it.”
For Newman, the discovery of any reasonable political settlement would first require what both the Letter to the Duke of Norfolk and the Oxford Movement had hoped to do: prepare the public imagination for an apostolic church, an institution in which obedience without mental slavery was married to liberty without self-will.
The point of a Christian liberal education is to take on the mind of God and to be conformed to Christ, or at least to begin to do so, for such a project is endless. This means that a Christian liberal arts school will seek to impart to its students some measure of wisdom and holiness.
Mark David Hall’s Proclaim Liberty Throughout All the Land represents a landmark contribution to the debate over the impact of Christian faith on American law and culture. It is high time for Christians to reframe this debate, asking not “How much do we have to apologize for?” but “How much can we take credit for?”
We need to study history as a subject in its own right, acquiring a deep appreciation for the story of Western civilization, with all its abysses of failure and all its deservedly celebrated achievements. We need to help our students understand old texts at a deeper level, in less anachronistic ways. Above all, we need to arm them against the hostility to their own tradition that has become such a destructive force in our culture.
A welcome from the new managing editor, plus a review of this month’s essays.