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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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. 
The definition of “personhood” isn’t an issue we can push off much longer; technology will make us face it sooner than some might prefer.
Being bound is a gift, not a curse.  
For all its failures and drawbacks—and there are many—American culture’s focus on individual freedom is intoxicating and infectious.
We are using our genius to degrade ourselves into nothing much at all, and the existential results are anxiety and shame at how small we have become. 
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.
Can We Restore Hope in Women’s Healthcare? 
If Sinclair Lewis were writing today, would his Babbitt look markedly different?
The Church has a long tradition of generous care for migrants, while allowing room for legitimate regulation.
Lent ought to be the training ground for how to approach things of value with proper reverence. In other words, Lent retrains our loves.
Ben Sasse’s recent announcement reveals to us both goods and virtues that show in his dying a glimmer of light, a stirring of hope, and the possibility of spring even in one’s final winter.
We cannot expect to preserve a liberal democracy until each generation learns to embrace its civic responsibilities.
We can value the strengths and perspectives of those with disabilities and their loved ones while affirming objective reality and universal human dignity.

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