We need to love smaller, more energy-efficient houses and cars in order to love people more. We need to give up much of our casual oil consumption for leisure. We need to love being a little hungry now and then to avoid food waste. We need to create ways of leisure that are joyous and productive, instead of “drowning our troubles away,” as Anthony says.
children are inchoately aware of the sadness of the world; it’s another of the human mysteries that they already have access to. Lobel’s genius is in choosing for his subject tragedies that are too small to really qualify as tragedies, and thus by the paradoxes of the spiritual world become the deepest and most incandescent tragedies of all.
Whether America ever was or is exceptional is a matter for further discussion; but Tocqueville’s own estimate of America in the early nineteenth century was mixed at best and negative at worst. He obviously wished that democracy had produced a more learned and refined culture than it had in America; and he was quick to argue that democracy would likely produce better fruit in better (French?) circumstances.
My point is not to get lost in conventional debate here. But seeking to heal from the culture war, I want to uncover the bodies of my neighbors, which industrial stories kick in the face, deform, and then at election time bury beneath the red-blue map. Aligned with my neighbors, I want to stand in a place off that map, outside those stories.
“Macedonia Morning.” Dana Wiser relates an inspiring account of a group of people committed to leading lives in the service of peace, despite the many attendant challenges: "Staughton once told me, ‘I try to live by Matthew 25 to...
Friendship may also be an art that invites our probing, if also by inviting resists it. Careful study of any great work of art gives way to knowledge, and knowledge, when it is more fully grown, presents to us by way of return a greater mystery than we started with. Our knowing sends us back to the thing, and we find that it is now larger, deeper, more vexing, if also paradoxically to some degree better known.
The crumbling liberal democratic order, combined with climate change and various environmental crises, has led to widespread reconsideration of the basics of political thought. Among the strongest forces in this conversation is the attempt to reimagine a human political...
In her introduction, Hudson calls The Soul of Civility “a humanistic manifesto.” And she’s right: the book is steeped in humanism, in more ways than one. First, Hudson underscores the profound potential of humanistic texts, from a variety of human civilizations, to pinpoint the thorniest problems of human existence and to help readers contemplate how best to address them.
None of us gets to choose where we land. But if we cannot choose the times in which we live, we can choose how we live in the time we are given. Will we do so thoughtfully or heedlessly? Courageously or cravenly? Honestly and honorably or falsely and deplorably?
Liberal values and institutions have failed, that we now require passionate, extreme activists to accomplish what is necessary to address these failings, and that these radical activists must mount campaigns for new principles, practices, and institutions if we are to survive the harms moderate liberalism has passively allowed and directly caused.