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SB1 treats all minors equally, in accordance with their sex, and it discriminates against all medical interventions that reject a minor’s sex. To arrive at that conclusion, we must recognize what constitutes natural human development for boys and girls, and accept the underlying premise that human nature exists and demands respect.
Even if Catholic postliberalism is no longer the intellectual avant-garde, populism is poised to shape the next few years of American politics.
Al-Gharbi argues that the central social function of wokeness is not the pursuit of social equality, but the empowerment of the professional class and its own defense of inequality.
When it comes to children’s health, ideology should never override evidence. Children who are distressed about their biological sex need evidence-based care that facilitates their journey to adulthood, keeping them mentally and physically intact.
Many of the causes championed by the New Right are worthy ones. But a prudential calculation made in good faith, and which refuses to compromise on principle, is something quite different from the enthusiastic advocacy of positions that contradict principle entirely or the embrace of ideologies that are fundamentally anti-religious.
My interest is not in striking a blow either for or against Basham and the like-minded folks who feel empowered and justified by her claims. Rather, I want to talk about why I think the book is important and how a more expansive framework might help us understand the strife and atmosphere of suspicion more accurately. 
Man-made positive laws should follow the laws of nature. Americans cannot bear the load of the government’s latest attempt to defy reality. And the courts should ensure that we won’t have to.
The meaning of “conversion therapy” that Michigan law now bans does not simply place some technical limit on those who work in the mental health profession. It instead validates and mandates a harmful conception of human nature and identity that is antithetical to the convictions of countless religious professionals who faithfully serve in this space.
Our age appears to be in full rebellion against God and His Creation. And since we are creatures, even against our own nature. Ingratitude is thus the cardinal sin of our time.  
If ennobling discourse is now countercultural, so too is our journal. Like the Witherspoon Institute, PD is an institution that bears witness to a virtuous (and virtuously “slower”) mode of public engagement: engagement that reflects an open-hearted, honest yearning for the common good.
Indeed, a person in such a crisis seems like he or she has a deep need for truthful communication. Once more, not every truth needs to be communicated. But the important truths that they are loved, that their life is of value, and that they have much to live for, can only be convincingly imparted by one whose trustworthiness is manifested by his or her unwillingness to speak falsely. The beginning of a clinical relationship seems to me precisely the wrong time to lead by saying what one thinks is false.
In her popular new book, Abigail Shrier challenges parents to help kids through the hard parts of life rather than relying on the therapy industry.
This moment, among other things, may call for something as banal as looking around, embracing and underscoring the figures and images that capture what is enduringly good about normal American life.
We must be clear that nothing in the search for the truth entails that we recede in any way from the surety that we have with us, now as ever, the standards for judging evil ends to be truly evil.   
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. 
Although one might find oneself disagreeing with Smith, as I have on occasion, one will be better for it. And I can say that with a clear conscience.  
To assign is to flail and thrash about as we try to exert control over the uncontrollable. But to wait in the ultrasound office or in the delivery room to find out, to then share with others in this first discovery of our child’s identity, to delight equally in male and female, is to recover our fundamental vulnerability to the gifts given to us.
If we were to adopt Yoram’s call for censorship in areas where I am calling for freedom of speech, I invite him—and you, gentle reader—to consider the following question: Would the result be anything other than the further entrenchment of current campus orthodoxies, and the further weakening of protection for dissent and dissenters?
The stronger the truth the Left seeks to counteract, and the more irrational the fantasy it promotes, the larger and stronger the government it requires. Whether it will achieve its ends remains to be seen.
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.
Barnes repeatedly emphasizes the many parents or clinic employees who had tried to sound the alarm but whose warnings were ignored by clinic authorities. But Barnes is loath to draw any firm conclusions from these stories. Her cautious wording and frequent qualifiers undermine some of the book’s most important points and questions. 
The silent disappearance of the presidential bioethics council breaks fifty years of tradition. Sadly, this break came at a perilous time for bioethics.
Deep, broad cultural change often results not primarily from government imposition or propagation of ideas, but from committed social entrepreneurs who pilot alternative conventions. Public pronouncement of Christian values, absent change in underlying social conventions, is a poor substitute for deeply rooted change internal to the church.
Treating data centers, just like fleshly human bodies, as irrelevant or inconvenient, and claiming the world wide web, not the material world, as sovereign over our “true” selves, makes this kind of thinking into a form of techno-theology.