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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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The University of Notre Dame is unwilling to bear an “uncompromising witness,” as Pope Francis challenged it to do, to the moral truths of marriage and sexuality. This is a subtle but certain pastoral failure on the university’s part.
Dehumanizing others through censorship does not befit the academy, but the pigpen.
Ideas should never be banned from an academic community, even if some find them offensive. Yet some actions and events are so hateful that they tear at the fabric of a community.
Paradoxically, to speak intelligibly about the matters that concern them, contemporary intellectuals must appreciate the unintelligibility of the world in which those matters take place.
A low but predictable inflation rate is sound, just policy.
To view practical agreements between Aristotelian-Thomist foundationalists and contemporary anti-foundationalist liberals as “progress” is to fiddle while Rome burns.
Balancing career and family should not be framed as a women’s issue. All people—male or female, married or single—must draw boundaries between their work and their personal life, for their own good and the good of society.
To restore loving family life to the heart of our culture, we must begin with ourselves—one family, one person at a time.
When we make moral judgments, we implicitly and unavoidably acknowledge that there are objective standards of right and wrong to which we ought to conform our feelings and actions.
Abortion is not, in the end, about “sin” or “redemption.” It is about human life and its extermination.
People with same-sex attraction do not need to be “fixed”—they need genuine, authentic friendship.
“Intention” and “choice” are complex concepts, but we must achieve clarity about them in order to protect human life and upright willing, as we should never choose to damage or destroy human life by intentionally killing a person.
It is ethically permissible to deliberately choose actions that lead to the death of an innocent person—but not to intend his or her death.
Ayaan Hirsi Ali, who has based her conclusions on her own and other Muslim women’s experiences of trauma and torture, forces us to confront uncomfortable facts. Brandeis’s treatment of Ali represents a troubling trend that limits freedom of speech on college and university campuses.
Civic freedoms come hand-in-hand with responsibilities. Ayaan Hirsi Ali has the right to criticize Islam, but she fails to fulfill her responsibility to do so without resorting to sensationalism and overgeneralizations.
Conservatives need to face the fact that a significant contingent of women will remain single. We need to start addressing what it means to live as a single, religious, educated woman in our society.
Painter Pierre-Auguste Renoir’s vision of creativity reflects the theological concept that man is made in the image of God.
Steven Pinker understands the limits of scientific knowledge no better than the fundamentalist understands the limits of biblical knowledge.
If we want to move public discourse in the right direction, we should rely on the many assumptions we share with most of our contemporaries.
It’s common to worry that the internet is isolating us. But could it also be helping to create new forms of community?
If we have to make proof of Christian faith dependent on a willful attitude about politics in order to wage the culture wars, are they really worth fighting?
Good art helps us see reality how it is. Thus, the artist must attend to what is, looking at the world as carefully and deeply as possible—even the parts that make him uncomfortable.
Our culture has become soft. We suppose that sex is too trivial to require virtue, yet we also believe it is so significant that to suggest any restraint upon its consensual exercise is an affront to the most important fount of human dignity.
Although Nigel Biggar’s new book on just war has many strengths, the author gets himself into a moral muddle over the question whether the deaths of innocent non-combatants can be deliberately chosen in war.

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