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In a republic such as ours, the people grant certain prerogatives to the state, for the government exists by the consent of the people. The people do not beg for privileges and rights from the state. Parents have by nature, by justice, the right to educate their children. The state does not have a similar right to educate children; instead, parents permit the state to educate children.
Even the healthiest patriotism does not address whether America’s political regime ought to re-main basically neutral about whether its citizens flourish. If what our politics can give us is fair procedures for resolving disputes, and protections for speech and property, and a broad enough distribution of power that tyranny has difficulty taking hold, that is remarkable and we should be grateful. That still isn’t living well.
Reason cannot become right reason unless the will is in love with the Truth; intellectual formation requires moral formation. And yet, as my previous essay argued, the university—the teacher of the intellect—cannot impart moral principle of itself. Moral communities, therefore, naturally complement the university’s work. But still more beneficial to the university is the moral witness of each person.
Between the individual and government is a great bulk of institutions that could help us address the cultural challenges posed by tech. In addition to policy reforms and individuals’ weaning themselves off tech, we also need to create stigmas around social media and smartphone use—culturally agreed upon limits, including designated times and places where screen time is socially unacceptable.
North Park isn’t the only Christian university with inner turmoil about human sexuality. Not just colleges and administrations, but denominations and pastors have collapsed and caved on these teachings as well. Some of this is a lack of courage, a failure of spine in the face of cultural disdain; some of this is personal, an experience of a child or friend whose sexual appetites do not easily fit doctrine, and so doctrine must change. But it is always a loss of faith.
In our examination of the top twenty-five US News research universities and liberal arts colleges, we found that not a single conservative was invited to give a commencement speech or receive an honorary degree. What we have here is, to put it bluntly, a scandal. It’s hard to see an explanation outside of ideological prejudice for the gross imbalance.
Lord Shaftesbury’s success in transforming education for the poor provides a variety of lessons for us today. His “ragged schools” suggest that by increasing local control of schools, expanding vocational training, and introducing curricula that recognize the integrated nature of human beings, our society might become more enriched—both materially and spiritually.
John Witte, Jr.’s The Blessings of Liberty offers a wonderful overview of the development of human rights in the West. He contends that natural rights are found in the Bible, were developed by Christian thinkers, and played an important role in the West long before Enlightenment thinkers wrote about them. Witte also focuses on religious freedom more narrowly as the preeminent right.
During the pandemic, schools deployed digital technologies enabling them to efficiently transmit content and monitor student engagement at a distance. Unfortunately, these technologies have become entrenched, and screen-based activities now dominate many classrooms. But to develop intellectual and moral virtue, schools must engage students’ bodies, minds, and souls. Screen-centered, digital modes of learning undermine education because they are incapable of fostering virtue in embodied human beings.
If Governor Newsom signs California’s transgender youth “refuge” bill into law, it will be one of the most explicit and radical assaults on parental rights that our nation has ever seen. While debates about how best to care for children with gender dysphoria are ongoing, one thing is clear: encouraging troubled children to run away from home and dividing them from their parents is certain to inflict great harm.
Harvard is not as perfect as its admirers claim, with intellectual curiosity and political diversity too often in short supply. But neither is it the lost cause its critics suggest, if only because its size and inherent elitism place limits on its progressive inclinations. Like most things, Harvard is what one makes of it—and this can include experiences rooted in faith and friendship.
Someone who is subjected to racist treatment is negatively impacted. That child of God is treated as less than who he or she is. Those engaging in racist behavior are negatively impacted too. Why? Because they are behaving beneath the dignity of who they are. Too often people look at racism as a one-way thing when it’s an all-the-way-round thing because it’s a human family issue. Racism is a rebellion against God’s plan for the human family and for human flourishing.
University education is only indirectly related to the moral life. We should seek moral formation, but if we expect universities to form our character directly, we will be disappointed. We will also undermine the university’s ability to fulfill its proper mission: to form the intellect and, as John Henry Newman envisioned, to prepare students for the world.
The term “humanist” is disputed because what it means to be a human is itself disputed. But much of the world has forgotten this dispute. It defaults to secular humanism, which doesn’t look beyond the self; it is a self-referential philosophy of life. The heart of Catholic humanism, by contrast, is knowing that human beings can only be understood in relation to God.
“We shall not cease from exploration,” wrote T. S. Eliot in “Little Gidding,” “And the end of all our exploring / Will be to arrive where we started / And know the place for the first time.” Such is the task of a liberal education, rightly understood. It is a liberating exploration that results not in being permanently uprooted and alienated but in being more fully at home in the world that we already inhabit—and more fully able to enhance it, beautify it, ennoble it, and sustain it.
The arguments of Yoram Hazony’s Conservatism: A Rediscovery reveal both the value and the difficulty of applying a Burkean approach to human social life in a modern, non-Burkean society like our own. Part two of a two-part review.
Charles De Koninck is known for participating in an acrimonious debate about the character of the common good and Catholic personalism in the mid-1940s. This is unfortunate because that debate clarified little, and it distracted attention from De Koninck’s important perspective on modernity. We need De Koninck’s philosophy of nature because it can aid us in understanding the achievements of modern science while serving as a bulwark against reductionism.
Conservatives have recently set aside their natural wariness of government intervention to propose new “pro-family” welfare programs, such as Senator Romney’s Family Security Act. In post-Roe America, the search for ways to support families is more pressing than ever. The problem is that there is very little evidence that these types of policies work.
The prevailing zeitgeist of American medical education is an almost complete and unthinking acceptance of a “woke” mentality. The demonstrations at academic medical centers and medical schools throughout the United States following George Floyd’s killing led to widespread declarations of the need to purge “systemic racism” from American medicine and to adopt “antiracism” as a dominant aspect of the medical ethos.
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 past half century has seen the breakdown of institutional Christianity on which Jacques Maritain’s political project relied. Nonetheless, the limits of his thought do not vitiate the valuable insights Maritain offers for Christian politics in the twenty-first century. He reminds us that politics is about how to order our life together, not just creating ideals or defeating our enemies. He teaches us that we can order a society toward the temporal truths of Christianity, but that the temporal power of the state is no substitute for the spiritual power of the faith.
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.
Metamorphosis—changing into something you’re not—used to be seen as a damaging ordeal, but it is now depicted in many children’s books as an achievement to be celebrated. To guide children away from such destructive messages, parents can turn to the wisdom of old books that promote traditional accounts of selfhood.