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What I learned from St. Katharine Drexel was that the first act is simply to see the truth. To really use our eyes and intellect and heart to see another as a fellow human, given dignity by God, is no simple act—but it can be done. And then to step toward those who are not being accorded this dignity and to offer it to them, to reach out the hand of charity, takes a monumental act, a decision often of serious self-sacrifice.
The pitfall of standard anti-racism is its simplistic attribution of all such disparities to systemic racism or racist policy. Simplistic analysis suggests simplistic solutions, some of which may be detrimental to black people. Heterodox thinkers challenge simple diagnoses and solutions, steering us toward constructive endeavor to achieve genuine progress.
The opinion editor of Newsweek should be commended for striving to publish a diversity of views at the site, but its editor-in-chief committed journalistic malpractice by taking down an essay already published in order to reschedule it when it could be “balanced” by a view less challenging to the site’s readers.
Flannery O’Connor drew on her understanding of the evil within her in composing her brilliant fiction. Far from being the simple racist that recent attacks have made her out to be, she authored some of the most probing accounts of the psychology of racism in American literature.
Discrimination and prejudice on the basis of race is a violation of the human dignity of our neighbors, and we all have a responsibility to fight injustice wherever it is found. The question, of course, is how we ought to do this. Are the foundations of our American systems of government and civil society fundamentally unjust? Or have we only failed in living up to their lofty calls and promises? Do we need to tear down our institutions or reform them?
Sin corrupts every institution and every system because, one way or another, sinful human beings are involved. This means that laws, policies, habits, and customs are also corrupted by sin. We are called to do everything within our power to expunge sin from the structures of our society. Christians know that the justice of God demands that we do so. At the same time, we cannot accept that the structural manifestations of sin are the heart of the problem. No, the heart of the problem is found in the sinfulness of the individual human heart.
The fact is, many in positions of power and influence are oblivious or unaware of the unique challenges disproportionately facing African American communities across this country. We must now acknowledge these challenges and address these disparities that they create. The only way forward is to treat each other with the empathy and respect required of a people who have decided to share a nation—and a future.
When we lie to ourselves about the moral status of other human beings, we not only unjustly injure other people, we also injure ourselves and our culture. We transform ourselves into a people who believe the lie. The costs of self-deception are internal and reflexive as well as external and consequential.
It is wrong to see the goals of the pro-life movement as being in competition with the need to address continuing manifestations of racism. Those who fight for life and against racism fight for the same thing.
Contemporary America faces continued racial discord that throws into question our mutual seriousness about the natural rights tradition and our commitment to the demands of republican citizenship. In an effort at self-scrutiny, conservatives should ask ourselves what our first response is in the face of evidence of institutional racism, and then ask ourselves what it should be.
Defending the position that human beings have a special dignity because of their rational nature does not in any way imply that non-rational animals are not also deserving of a certain respect and appropriate treatment. While racism and sexism are moral evils, so-called “speciesism” is not morally wrong and cannot be compared to them.
If America’s unity frays, the problem is probably not its diversity, but that America needs its many cultural groups—and perhaps new ones—to contribute more of their special strengths to public life. 
The Court did not prescribe that states limit girls’ and women’s sports to the female sex. It merely held that states that did draw that line did not run afoul of Title IX and the Equal Protection Clause. For now, though, for girls like Adaleia Cross and for all friends of reason and common sense, the Supreme Court’s decision to call a spade a spade and sex sex is most welcome. 
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.
What Buckley got wrong about conservatism 
It is in accepting the poor and the wretched refuse that the greatness and promise of America are to be found.
Two hundred and fifty years since our nation’s founding, the public conscience has begun to replace its fidelity to inalienable rights and religious freedom with a state-enforced commitment to radical human autonomy.
Taken as a whole, Rosen’s book offers a learned and sober account of the relevance of Hamilton’s and Jefferson’s principles to America’s past, present, and possible future. 
Authenticity was a cultural force that risked destroying culture itself. In the early twenty-first century, the time has perhaps come to rediscover it.  
Religious freedom for everyone, everywhere? 
Conservatism, if it deserves the name, cannot be merely a marketplace of grievances or a contest of personalities. It must be a training ground for judgment ordered to the good of persons, families, communities, and the political order.  
The University of Notre Dame does not and ought not have the luxury of relegating moral and theological questions to the margins.
More than the squabbles of party politics, conservatives ought to be concerned with defending our civilization’s way of life and the ordered liberty that sustains it.
Taking all things together and balancing the good with the bad, you have not a moral horror, but a very good country indeed, which is why people from around the world still yearn to come here. If anyone tells you otherwise, he’s a lying rhetor.