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For the rationalist or fundamentalist character, hope cannot but seem inadequate, even corny. Such a character has a rage for order and cannot but suffer an anxious repulsion for disorder. Hope, on the other hand, is not blind, or merely optimistic, nor is hope something we churn up in ourselves as a kind of subjective attitude. Hope, rather, is a virtue. It is a state that perfects us, makes us well, capable of thinking, living, and acting in the freedom of excellence.
Gender dysphoria needs to be acknowledged and treated as a psychological illness. I understand the resistance to language of disorder and pathology, motivated by a fear that such language is stigmatizing. I understand, but I disagree. To reclassify disorder as order forecloses the possibility of recovery. I think of my own battles with anxiety, depression, self-harm. I don’t want someone telling me those things are normal and good. I want to be healed.
The recent defeat of a pro-life constitutional amendment in Kansas was not a consequence of strategic overreach, nor was it a rebuke of Dobbs. In fact, it followed from the difficulty of communicating complex legal and political principles, as well as navigating the fear and distortion generated by abortion advocates and their media allies. To help secure a pro-life future, we must learn the correct lessons of the Kansas loss, including the need to harness the emotional power of truthful narrative to shape political choices.
The suffering you’ll see as a physician can either harden you and make you into a burned-out machine, or you can allow the vocation to soften you. It can help you cultivate compassion, love, justice, and mercy. Let medicine do the latter of the two for you.
Throughout the twentieth century, American evangelicals have neglected the natural law tradition, leaving us without a serious and coherent grounding for our political deliberations and judgments. We need a theologically grounded framework that articulates our principled and prudential convictions, provides us the language with which to deliberate about them amid disagreement, and helps find commonality around real goods. We believe that a revitalized Augustinian natural law theory can help provide such a framework for evangelical Christians.
With the overturning of Roe, if we do not take a serious accounting of our approach to disabled lives outside the womb, we stand a huge chance that the lives of unborn disabled children will remain a viable bargaining chip in state legislatures across the country.
The emergence of the online sharing economy calls to mind the Socratic desire to abolish ownership with the goal of ending competition and discord. But, as Aristotle reminds us, this is a corrosive vision that would exacerbate rather than mitigate conflict, while also preventing the cultivation of key virtues such as generosity, moderation, and political friendship.
Beauty, properly understood, offers us a way of self-transcendence. Beauty leads us to participate in a truth that’s bigger than us. When we learn to participate in that beauty, we experience joy, and in some ways experience the true meaning of freedom.
The aim of our Constitution is to secure freedom in America by securing rights. The aim of American foreign policy should be to secure freedom at home, with a view to opportunities and threats abroad. We must always ask: what’s the best mix of military might, economic power, diplomacy, and championing of human rights that enables us to secure freedom at home and maintain a free and open international order?
Genuine postmodernism—a real reflection on the failure of the modern project—would be a recovery of the idea that the lives of free and rational beings are really directed by purposes given us by nature and God.
For the first time in forty years, we must confront the consequences of a rapidly depreciating dollar. To tame the inflationary beast and to build a more humane economy, especially for the poor, we need to grapple with inflation’s practical and moral effects.
Adrian Vermeule’s new book, an attempt to rescue American constitutional law by recurring to the “classical legal tradition,” is undone by the author’s unreasonable attack on originalism and his inattention to the Constitution and its history.
In a carefully researched and insightful book, Steven Koonin highlights the significant uncertainty underlying climate models and statistics, the limits of technical and political responses, and the need to reassert the core values of scientific independence and integrity that drive social progress.
Matthew Levering’s book offers an intellectual history of a complex question in Catholic moral theology, one that recovers a biblical and Thomistic view of conscience as a limited concept within Christian moral life as a whole.
As spring settles in, with ball games and tulips and dogwoods in bloom, it pays to turn off the news, to ignore the blather and chatter and anger. We should remember that we conservatives are deeply at home in the goodness of the world. There is a season for everything, including a season of hopefulness for life and its promise.
Righteous anger is often good and necessary. But not all parents are comfortable with confrontation, and even fewer enjoy the option of placing their children in saner institutions or schooling at home. I’m convinced that parents can be very effective in less noisy, more behind-the-scenes ways.
At used bookstores, I’ve discovered lesser-known titles from celebrated authors—Waugh, Koestler, and Cather. These works represent this most precious impulse of twentieth-century literature: that every life that comes within our reach has its claim on us, and is not to be wasted or sacrificed to any cause, program, or system on which we have the conceit to place a higher value.
Inflation is on the rise in the United States. With it, there are politicians now arguing that "greedy businessmen" are to blame for it. This is not only a misleading notion but also a dangerous one, as it could end up leading to policies as destructive as the ones implemented in countries like Venezuela.
Millennials and Gen Zers have been subjected to decades of social messaging that the good life is predicated on fostering unbounded dreams, reaching for ever-towering heights of achievement, and “changing the world.” Two new books push back against this narrative, urging readers to make a stand against the chaos and vapidity of our world by delineating a small corner of it that will demand our care and attention, making choices that limit yet enrich our existence.
The collapse of traditional, external anchors of identity—perhaps most obviously those of religion, nation, and family—explains the attraction of the turn inward. The rise of technology feeds the notion that we can bend nature to our will, that the world is just so much raw, plastic material from which we can make whatever meaning or reality we choose. We no longer think of ourselves as subject to the world’s fixed nature, or of it as having an objective authority or meaning. We are the ones with power, and we are the ones who give the world significance.
If the novel is by definition tightly bound to the human subject, then contemporary novels will suffer from the same decay and corrosion from which the contemporary soul suffers. Yet, despite the uneasy conditions facing both the novel and the world, the human soul remains remarkably resilient and fascinating. Sally Rooney’s latest novel, Beautiful World, Where Are You? ponders the profound disenchantment that haunts today’s souls and novels alike.
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.
The canon wars are over, and the canon lost. But the canon’s defeat might not be a bad thing for readers and teachers who care about great books, because it allows us to offer franker, more interesting, and more compelling reasons to read them.