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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Jeffrey Eugenides shows what happens to the novel when courtship and marriage lose their binding character.
One can neither deny nor question the natural law’s persuasiveness except by asking questions, conducting inquiries, achieving understandings, reaching judgments, and making choices—all of which are the natural law at work.
The Occupy Movement should be an occasion for the American left to rethink its own moral crusades, which turn out to be morally corrosive and hence incompatible with any serious commitment to social justice.
Nature exhibits finality and purpose in its various activities, and chance is not, indeed cannot be, an explanation for this activity.
Libertarianism offers the best defense of individual rights that government can employ.
The commitment to educate special needs children was one of the most laudable education policy achievements of the twentieth century and it must be protected.
The totalitarians of this age are not petty thugs. They are intellectuals with a vision, and they will see their vision enacted, no matter who they have to run over, because they are certain it is good for you.
Wilson’s scholarly achievement was great, but his moral legacy is greater.
Vanderbilt University has decided that campus student religious groups may not require that their leaders accept the core beliefs of the religious group they would lead. Ironically, Vanderbilt’s right to do so rests on the same freedom it denies to these groups—a group’s freedom to define what it stands for and the views it expresses.
Unless we ask the “what” and “why” in ethical debate, we aren’t doing ethics. Debating ethics requires intellectual conversion and thus a commitment to intelligible reality.
Artificial testosterone and estrogen use harms both individuals and society.
The authentic story of modernism is not one of continuity and emulation, but of violent rupture and hostility to tradition. Art should be oriented toward beauty.
The fertility industry is booming because we desire genetic and memetic immortality—the preservation and reproduction of our bodies and ways of life.
The fundamental question of why there is something rather than nothing is a metaphysical and theological question—and with respect to such a question the natural sciences necessarily have nothing to say.
The sexual revolution puts forth a vision of paradise in which we rig up some nifty devices to guarantee infertility, consider neither holiness nor virtue, and believe in the blessings of no one and nowhere and nothing.
Free verse does not simply express a “debased” yearning for freedom from tradition. Like earlier forms of metered poetry, it too expresses the trials of confining human thought to written language.
Charles Murray argues we’ve come apart, but can therapeutic Deism and the sexual revolution put us back together?
Life’s fragility should remind us of the greatness of God, and the goodness of God’s creation should inspire us to respect life. Adapted from remarks made in the Princeton University Chapel for Respect Life Sunday.
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?

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