September 11 should serve as a day of remembrance, but also as a day of reflection. We should reflect on the day, what it means to be an American, and how we can take up President Reagan’s charge to develop an “informed patriotism.”
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While the economic arguments for free trade remain compelling, the political rationale requires a long-overdue overhaul.
A timely book on the thought of Harry Jaffa and Walter Berns reminds us that patriotism needs to be about ideas and principles, but it cannot only be about ideas and principles. To win—and deserve to win—elections, conservatism must also inspire love of country and serve the immediate interests of the ordinary man.
The life and work of Michael Novak was a witness to Christian faith and the promise of America.
Patriotism isn’t merely something you show in a parade; it means having to deal with people with whom you disagree, but whose lives are bound to yours as yours is to theirs, in a long, difficult, patient, and sometimes painful search for the common good.
Rather than reject liberalism for its excesses, we should take up the more modest task of recovering the principles of liberalism once embraced by our founding fathers and Abraham Lincoln.
The team at Public Discourse doesn’t pretend to have all the answers, but we do think we’re asking the right questions, and getting the right thinkers to propose some of the answers. That’s one thing that we hope will always be our hallmark: thoughtful, reasoned discourse, which is rigorous yet still accessible to the educated layman.
At a time when many are calling for a radical re-thinking of American political life, Catholic social teaching suggests that republicanism is a promising and viable path forward, provided that it place civic freedom and civic virtue at the service of a more substantive view of the purpose of human life.
Christians should be wary of the substitution of the nation for the church. Instead, they should seek a vibrant localism allows people to find meaning in their local communities—especially religious communities—and impart that sense of purpose and belonging that nationalists rightly perceive is missing for many citizens.
Johnny Tremain is a liminal secular-religious book. It challenges its secular readers to have a deep enough conception of the secular to encompass dying for the sake of freedom. It challenges its religious readers to deepen their pieties sufficiently to encompass the aspiration for freedom which is written in the human frame. It shows that the constitution of liberty is engraved in the human form itself.
If we want to rebuild our country, we must rebuild our local communities. To rebuild communities, we must rebuild a culture of reasoned discourse.
Serve the poor. Help the weak. Protect the unborn child. Speak the truth about the beauty and order of creation: Male and female he created them (Gen 5:2). Fight for your right to love and serve God, and for others to do the same. Defend the dignity of marriage and the family, and witness their meaning and hope to others by the example of your lives. Adapted from an address delivered at the Alliance Defending Freedom Summit on July 9, 2019.
Wilfred McClay rightly senses that part of our current political confusion results from a lack of a common historical narrative, an ability to talk about the American past coherently. In our current moment there is thus a need to recapture important stories and narratives about America.
The Supreme Court has long channeled the views of a very particular sort of religious and elite class interest in its Establishment Clause jurisprudence concerning religious displays. Cases like American Legion v. American Humanist Association suggest that it is—gradually and haltingly, but nevertheless steadily—withdrawing from this field of cultural combat.
In eighteenth-century political reasoning and rhetoric, ministers and statesmen were not obliged to choose between pragmatism or piety, orthodoxy or heterodoxy, reason or revelation. As we grapple with the role of religion in the American Revolution, we should not impose false dichotomies routinely used by modern scholars but were unknown to their subjects.
Helena Rosenblatt’s The Lost History of Liberalism correctly identifies liberalism’s need for moral virtue, but does not draw the further conclusion that her book suggests: liberalism is failing because it has rejected orthodox Christianity.
Wilfred McClay’s new textbook on American history outshines the competition, thanks to its balanced approach, its superb narrative style, and its reintroduction of topics and themes that have long since fallen from the pages of most classroom editions.
Vice President Mike Pence has been invited to deliver the 2019 commencement address for Taylor University in Upland, Indiana. However, a severe backlash against the former Indiana governor demands that his invitation be rescinded. The accusations against Pence are fallacious, slanderous, and contrary to both a biblical worldview and a liberal-arts education.
We should not romanticize the countercultural efforts of the Poles and Hungarians. But until the broad center of the intellectual and political spectrum steps away from its flirtation with nihilism and post-political illusions, we must show more understanding for those who wish to save the remnant of Western civilization that still exists.
In his new book, Daniel T. Rodgers argues that the myth inspired by John Winthrop’s famous seventeenth-century “city upon a hill” metaphor was actually a product of the conflict between the Soviet Union and the United States in the Cold War. Winthrop’s sermon was largely forgotten until it was put to use for nationalistic purposes to inspire the nation against global Communism.
In a time when “safetyism” dominates many college campuses, the United States Military Academy at West Point can serve as a useful case study, offering important lessons in how to combat coddling in academia more broadly.
In an age when supranational technocrats, utopian globalists, leftists contemptuous of patriotism, and tribal populists seem locked in relentless struggle with each other, we need individuals like Charles de Gaulle more than ever.
We have a moral right to own guns.
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