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Search Results for: man – Page 4

Sin corrupts every institution and every system because, one way or another, sinful human beings are involved. This means that laws, policies, habits, and customs are also corrupted by sin. We are called to do everything within our power to expunge sin from the structures of our society. Christians know that the justice of God demands that we do so. At the same time, we cannot accept that the structural manifestations of sin are the heart of the problem. No, the heart of the problem is found in the sinfulness of the individual human heart.
Liberal justifications of liberal education are no longer effective. Teachers of humanities need a different way of defending the value of what we do and love. The Renaissance can teach us how to make a case for the study of old books that is compatible with the values of a pluralist society.
Mark Galli’s new book When Did We Start Forgetting God? is a call not to look outward or inward, but upward: to worship God simply for the sake of worshiping God.
Fifty years from now, no one will care about May’s job numbers or the rocket launch. But they will remember whether—in the face of 400 years of pain and oppression—the president of the United States took decisive and bold action to heal this nation of its racist past and present through a particular and sustained national effort.
For the considerable body of people in the western world who still believe in self-government, and in the preservation of their nations’ traditional moral identities, the overreaching of the contemporary human rights project will perhaps lead them to reconsider natural law, presented in a prudently modest formulation. This is a crucial undertaking to which Pierre Manent’s new book is a worthy contribution.
If a COVID-19 vaccine is developed with the use of cell lines derived from an aborted fetus, should a citizen of conscience who is opposed to abortion avail herself of it to protect herself and her loved ones during this time of pandemic? Using such a medical therapy would be morally justifiable only if its use did not contribute to future evil acts and if its use was occasioned by a grave proportionate reason.
The Chinese Communist Party suppressed the truth about this virus and allowed it to spread around the world, creating a catastrophe. When the pandemic is finally under control, the rest of the world must come together to confront the CCP. In a globalized world, when dictators are in power, it’s not only the people they directly rule who are in harm’s way. It’s all of humanity. If free nations do not eradicate communist authoritarianism, they will become its victims.
Michael Lind’s The New Class War: Saving Democracy from the Managerial Elite addresses the growing gap between the successful and those left behind in the United States and in other developed Western societies. Contemporary “demagogic populism,” he argues, is a symptom of the disease of technocratic, neoliberal elitism, the cure for which is a return to democratic pluralism.
In fighting Coronavirus, the precautionary principle is reasonable: we need to act so as to bring as close to zero the probability of the most extreme results. However, the precautionary principle does not point in only one direction. Closing down an entire society for a prolonged period of time is uncharted territory, with many perils. We must also bear in mind the pre-eminent importance of the common good to avoid a catastrophic social collapse.
The Good Place finale was hilarious, thought provoking, and profoundly moving. However, in failing to find our highest good and identifying the means to achieve it, the show could do little more than put a happy face on our current cultural despair. This article contains spoilers.
Our confrontation with suffering and death provides an important opportunity for reflection. What is it that we value most? What relationships need forgiveness or reconciliation? How should we understand our lives and our own mortality? Both empirical data and religious traditions show that, by engaging in such interior reflection, it can be possible to grow and flourish even amidst great suffering.
Through the stories we tell and the wisdom of traditions we know, professors should invite students to rethink their lives as a creative call to move outside themselves into relationships with goods, work, and people that are fulfilling and fruitful.
Contrary to activists’ claims, other animals lack the rational faculties characteristic of human beings. Rationality is not some particular power humans have, but rather their distinctive manner of having powers. To describe a human being as rational does not describe properties requisite to qualify for a certain species or species’ right; rather it characterizes human nature itself.
The first recommendation of the U.S. Commission on Unalienable Rights should be directed to the same State Department that houses it: Stop using the UN to advance sexual ideologies that have no basis in international human rights law.
Without a proper understanding of human beings that is grounded in natural law, human rights will always fall short of the lofty goals set by the Universal Declaration of Human Rights. If the U.S. Commission on Unalienable Rights is to help the U.S. protect human rights, it needs first to try to understand their nature.
Faith and Reason, Saint John Henry Newman argues, are not opposed mental actions, but a similar intellectual act operating on different grounds. Faith reasons not from direct empirical evidence placed before us, nor from principles that the intellect has grasped on its own, but from grounds of trust or probability based on inclinations and dispositions of the heart.
Given the risks of assisted reproductive technologies and gene-editing technologies for both individuals and society as a whole, a hands-off, libertarian approach to these issues is ethically irresponsible. Because these technologies imply a radical transformation in our understanding of the meaning of parenthood and our approach to the next generation, we must ask ourselves what sort of world these technologies are creating, and whether it is the sort of world that we want for our children and grandchildren.
In the 130 years since John Henry Newman’s death, few concepts have been more misunderstood and distorted than “conscience.” The danger is greater today than when the great saint wrote. The distorted view of conscience that Newman described as oriented to self and not to God has penetrated Western culture and religion. For many, the obligation to follow one’s conscience has been embraced, but fidelity to truth has been set aside. This untethered and counterfeit “freedom of conscience” has led to a widespread subjectivism that Newman saw emerging within modern European society, even in his own day.
Newman is a model of stability amid hostilities that arise from without. But he is also a model for spiritual resistance to the suspicion and distrust that arise within one’s own ranks.
The content of the new manuscript of Locke’s is not a view of toleration that we lost along the way and should hurry to recover for these troubled times. The text is actually a sobering reminder of the limits of a Lockean approach to religious toleration, which is based on a minimalistic understanding of religion.
In Human Embryos, Human Beings, A Scientific and Philosophical Approach philosopher Samuel Condic and Neurobiologist Maureen Condic advance a careful and detailed case for the proposition that a human being comes to be at fertilization, and refute the main arguments to the contrary. Along the way they clarify the concepts of substance, substantial form, soul, organism, and final and formal causality.
A new book argues that fundraising is not an independent activity external to the purpose of a non-profit, but an integral part of the existence and mission of the organization. Rather than becoming a class of experts, fundraisers should be well-formed persons and citizens, who can learn the craft of fundraising and practice it in a manner that supports rather than undermines the free and relational nature of civil society.
“New” natural law theorists and “old” natural law theorists both see human flourishing as the proper end of all ethics, including sexual ethics. Yet they disagree about how human nature informs practical reasoning. This first in a two-part series.
Like Abraham Lincoln, a growing number of our young people are “unchurched.” As a result, our “us vs. them” politics functions as a substitute for religious observance, membership, and devotion. If there were more authentic religious practice in our society, there might be less of the bitterly partisan politics that divide our country.