Pillar

The Human Person

The first pillar of a decent society is respect for the human person, which recognizes that all individual human beings have dignity simply because of the kind of being they are: animals whose rational faculties allow them to know, love, reason, and communicate. It also recognizes that human beings are persons, members of the human family who flourish in a community that respects their fundamental rights and who long to discover transcendent truths about the nature of reality.

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So long as the pro-life movement is part of the GOP coalition, the attractiveness of the pro-life message is affected by the attractiveness of the GOP. And it’s hard to grow the pro-life tent if the pro-life movement is bound up with a hard-right GOP that is repellent to centrist and center-left voters. 
We have a choice. We can look at the Church’s teaching on the indissolubility of marriage as burdensome, or we can look at it as Görres describes, “as protection, preservation, guarantee, rootedness, as the greatest earthly security of all which one person can give to another.”
Just like Adam felt lonely without Eve, and just like Rachel cried out to God in her barrenness, men and women will continue to look for each other and eventually meet. Joyfully, then, they will bear fruit. 
Genuine humility is the road to wisdom.
The typical liberal virtues of respect and tolerance are far too thin. They need a wider array of supporting virtues: humility, docility, temperance, courage, etc. And that such traits are virtues is not obvious to every worldview.
An AI does not only “remember” all the words. But as any ChatGPT user can testify, it finds connections between different sources, summarizes them, generates challenging questions, and even deduces new insights. It can therefore seem as though these machines are well-versed in almost any topic.  
It is in the martyrs, both those who have shed their blood for God but also those martyrs of “everyday life,” the martyrs of charity, that we most clearly behold the splendor and magnificence of humanity.
How can AI be used wisely, maximizing its benefits while minimizing its risks?  
If reason and speech are constitutive of who are, it would not be surprising that less talking with one another would have to do with the dumbing down of ourselves, even a diminished humanity.
It is in accepting the poor and the wretched refuse that the greatness and promise of America are to be found.
There is no guarantee that the bioethics of our future will live up to America’s founding promises and insights. Those of us concerned that such a bioethics should exist must, as Lincoln said in honoring the dead of Gettysburg, “be dedicated to the unfinished work” of creating, sustaining, and defending that bioethics. It will be no small task, but I hope to have given some sense of what the shape of that task must be. 
Perhaps the greatest lesson we can learn from the Olympian mothers is that women are more than their bodies, and that we are all called to integrated human excellence, body and soul. 
The Talmudic and rabbinic tradition diverges from the latest encyclical, and the divergence highlights a paradox in the papal logic. Leo XIV’s strongest move, his categorical prohibition against the use of AI to make “lethal or otherwise irreversible decisions,” demands a more principled distinction between the Switchblade and the CyberKnife.
The broad acceptance by self-described conservatives of casual war, initiated without the approval of the clear constitutional authority of Congress, is in sharp contrast to the caution and prudence at the heart of the conservative disposition.
By re-energizing a state’s pro-life base and attracting enough swing voters to tip the scales, the movement can make real, even if “imperfect,” progress toward ending elective abortion in America.  
AI can shift how we communicate with one another, what work looks like for many roles, how relationships unfold, and how we order our lives. Much of our reaction to these projects reflects the understanding that this technology has the power to reshape the way humanity marches into the future, and not always in a way that serves the greater good.  
Abortion opponents have not provided a good answer to the objection that restricting abortion will endanger pregnant women.  
Authenticity was a cultural force that risked destroying culture itself. In the early twenty-first century, the time has perhaps come to rediscover it.  
Atheism is at least as much an act of faith as theism is. 
Government systems should be designed with care in mind, not weaponized to harm abortion-vulnerable women. 
As a mother, I am coming to understand more concretely—and thus more deeply—what self-emptying love must look like, and thus I am coming to appreciate Christ's coming more deeply.
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? 
We can be Christians first, for the sake of the country we love. 

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