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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 precepts of the natural law are obligatory not because they are commanded, but because they are necessary for our well-being. God’s revelation of these precepts is better understood as a divine reminding and authoritative inviting.
From its ancient Stoic origins to its modern Kantian formulations, human dignity is an important concept for sound ethical thinking. We must distinguish dignity as attributed, dignity as intrinsic worth, and dignity as flourishing.
The conjugal conception of marriage is just and coherent; the same-sex marriage proponents’ conception of marriage is unjust and incoherent.
A successful account of social justice must affirm the primacy of communities, and institutions directed by communities, over both the individual and the state in promoting human flourishing.
A eudaimonistic ethical theory can show, without appeal to God, that certain actions are always wrong.
In order to win, do Republicans really need to stop talking about abortion and marriage?
Poetry establishes the polis, the ordered community, because poetry teaches men their “actual desires,” the desires that must be accommodated in any lasting and beneficial order. The second in a two-part series.
Modernist poetry embodies the philosophical perspective of late liberal Western society, giving form to the conception of freedom divorced from essence, the theoretical primacy of the individual, and the broad skepticism towards any notion of a rational human nature. The first in a two-part series.
The construction of an ethical theory, as a general matter, inevitably implicates philosophical theology.
Martin Luther King, Jr., espoused a worldview repugnant to many of those who now claim his legacy.
The Obama Administration’s campaign against “bullying” and “harassment” in schools is a subterfuge to exert federal control over the minutiae of daily school operations and to impose its preferred cultural attitudes.
Senior citizens are less likely to support same-sex marriage than younger Americans, but that does not mean that they are anti-gay.
Economic, political, and ethical principles that encourage limited government must interact in our effort to secure long-term economic stability.
Meet the academics who try to redefine pedophilia as “intergenerational intimacy.”
The absolute prohibition of intrinsically evil acts is the limit on one’s positive obligations.
Divine legislation functions to enforce moral absolutes, not to ground them.
If appeals to God get ruled out, either by disbelief in his existence or reluctance to rely upon it, then it isn’t possible to demonstrate that there are moral absolutes.
Family law has changed during the past 50 years to the detriment of child well-being, paving the way for the arguments in support of same-sex marriage. But there is a new strategy available to us to respond to this situation. The second in a two-part series.
The Supreme Court was more right than it knew during the past two centuries as it identified the state’s interest in marriage as children and their formation. The first in a two-part series.
True solitude is the contemplation of the true, the good, and the beautiful, and such solitude is essential to maintaining communities of friendship oriented towards non-quantifiable goods.
The recent scandal at Penn State has brought to light more than just sexual abuse and its cover-up; it has exposed the indifference that cultural norms have groomed in some of our young adults.
Moral absolutes are not “mere” restrictions on our actions. Nor should they be suspended even when upholding them might bring about grave consequences. They are essential for protecting human wellbeing.
In Randall Kennedy’s new book on the dimensions of race in American politics, Kennedy abandons his usual level-headed analysis for a partisan, and misguided, look at American progressivism and conservatism.
In order to stop our present decline, we must transcend our natural tendency to retreat into factions and instead begin to sacrifice for the common good.

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