Pillar

Education & Culture

The fourth pillar, education and culture, is built upon the recognition of two essential realities. First, the Western intellectual tradition requires a dedication to and desire for truth. Second, education takes place not only within colleges and universities but within our broader culture, whose institutions and practices form us as whole persons.

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Atheism is at least as much an act of faith as theism is. 
In recent decades, many have committed themselves to the recovery and practice of classical education. It has until recently been a close-knit affair, but in the last half decade the growth and success of the movement has prompted those outside to ask those inside what, precisely, the thing is.
Both Jesus and Nietzsche announce in the same sort of bold terms their own visions of life and death; prosperity and adversity. They set before us two paths to consider: one leading toward the flourishing life and one leading toward death. One toward liberation and one into oppression. Which path will we choose? 
Field’s account is eye-opening. At the same time, as a professed “liberal,” she exhibits elements of excessive partisanship that weaken her argument. 
While conversion may involve a love of beauty, a hunger for doctrinal security, the frisson of transgression, or a desire for the forgiveness of sins, it is ultimately a deep mystery of grace and therefore transcends our understanding.
As our country marks its 250th birthday, and as we look to colonize an extraterrestrial orb, the western-become-science fiction appears to be on the way to becoming fact.
Marriage and family are among the basic goods of the good life, of flourishing, of delights. Shakespeare is cheering us on. May we take heart and enter the dance. 
What are the options for scholars or funders committed to encouraging more bright students and thus improving our university system?    
Few Christians in the eighteenth century wore as many vocational hats, and accomplished as much in so many different fields, as John Witherspoon. The question is whether all these hats held together. I think they did, perhaps just barely, but they did. And I think they tell us something important about the founding of this country and the spirit of 1776. 
The decisive question for this and every age, Trueman argues, is Who and what is Man?
Padilla Peralta wants something, but the way he’s attempting to get it could potentially cost him, and all of us in academia, what little we already have.
Joshua Herring offers a refreshing break from the mundane, a sort of punk rock alternative to gender orthodoxy. He reminds us again that, even as Lewis championed tradition and order, he refused to be conventional. 
If Israelis see themselves as simply one more national identity among others, then the redemption will have been but a beautiful mirage in our long wanderings in the desert. And so, as Passover comes around again, we will read again the same story of our origin, and we will again remind ourselves that we are always still in Egypt.  
If God saves this nation from utter ruin, He surely will have used the young men and women being produced by classical Christian schools in this land. For they will have the intellectual firepower and strength of character to reform this nation both politically and socially.
When a university advertises Catholic identity, it is making a promise to students and families: that faith and reason will be engaged seriously, that moral questions will be treated as real, that the human person’s complexity will not be assumed away.
The ideal speech situation is not Habermas’s greatest legacy. For me, it was his rejection of that virulent form of Marxism that had infected the tradition to which he became the principal heir. That he did so with such personal dignity will stand before future generations as an example that did not require speech, but simply the power of a silent witness.   
An in-depth review of Matthew Tapie’s The Mortara Case and Thomas Aquinas’s Defense of Jewish Parental Authority
If the witch crazes of recovered memory and multiple personalities are making a comeback, perhaps now aided by social contagion online, we would do well to gird ourselves with a sound understanding of psychiatry’s vulnerability to misdirection—and of the harm it can do to the souls under its care.
Conservatism, if it deserves the name, cannot be merely a marketplace of grievances or a contest of personalities. It must be a training ground for judgment ordered to the good of persons, families, communities, and the political order.  
The human future, if there is to be one worth having, will be normal; that is to say, it will conserve the things that have always been good for the human to have, hold, cherish, and sometimes fight for.
The job of present-day conservatives isn't to tear down, lament, and criticize. Instead we should attempt to preserve the good, while mending those things that are broken.
The collapse of the late Roman republic came not in an instant but over time: through a period of profound internal fracture and systemic chaos. As we approach the 250th anniversary of the American founding, we find ourselves in a similar period of civic fragmentation and disengagement.
The University of Notre Dame does not and ought not have the luxury of relegating moral and theological questions to the margins.
More than the squabbles of party politics, conservatives ought to be concerned with defending our civilization’s way of life and the ordered liberty that sustains it.

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