The Nightstand

What comes out is a story of a small group of Reformed Canadian Baptists who are rural, hardworking, self-educated (largely by reading the Bible), and persistent in becoming holy, but not without earning some dry humor along the way. Jeffrey excels at the hard task of publishing the culture of his upbringing, as well as some of the best of his private life, with both charity and clarity.

By now, no one should be shocked when a conservative says something unkind about the free market. Still, those unfamiliar with any right-wing tradition...

The “freedom to walk away” from at-will employment seems, in many cases, to be the “freedom” to launch yourself into the unsteady winds of “joblessness and financial misery,” particularly if your employment contract requires resolution of disputes through expensive and time-intensive arbitration that favors the employer.

Perhaps people defended the liberal arts to me, and I was too dense to hear, but I truly cannot remember anyone ever setting out a vision for the liberal arts

Allen notes that in ancient political thought, “the people” or demos referred not to the whole but to one part of the whole political community, namely the poor. The question of regime analysis or prescription was the question of which part actually ruled or ought to rule on behalf of the whole.

For Banks, the glory of natality is not that it is a passage into the world for something or someone else, but that birth is a tool for our own self-creation, whether that be through materializing other people in our bodies or projecting our ideas and actions onto the world.

Pattinson captured the appeal of Christopher Nolan’s movies: “You can either really, really dig into it, find so many different threads to pull, or you can appreciate it as a big, massive adventure movie, and you don’t even need to know what’s happening that much.”

These essays unite history, philosophy, and social commentary to say something about the ebb and flow of ideas which shape post-modern accounts of who we are and where we came from.

But if our souls are eternal, why do we not then spend more time with things that habituate us to eternity? If our days are short, and the “days are evil,” as St. Paul writes, why do we spend so much time with things that are bad for our souls?

Hooten Wilson draws on theological as well as literary works to demonstrate various approaches to a text, leading to the contemplative mode, which she asserts should be “the end of all our reading.”