Some define liberalism as being founded on a belief in a ‘universal man’, some common essential which, unless obscured by its refusal, is present in all persons. On this ground, liberalism asserts, no actual difference is discernable between Englishmen, Pakistanis,
Parts One and Two laid out the usefulness of a metaphor for civilizations in history, the metric Scripture gives for understanding civilizations (I), and why several of the common genres of such metaphors are less than suited for purpose (II).
The Imperfections of the Competition As intimated in the first entry to this triple-feature, mankind has many, many metaphors to describe civilization. Coming up with one is a common part of promulgating a theory of history. Today, we’ll consider four
How do you conceive of a civilization or a society? When you discuss history, does a society rise and fall? Is it young or old, solar or lunar, a part of a season-cycle? How do you picture a society’s lifespan?
Read Part I here. Judge Just Judge Just succeeds Judge Pragmatic and brings what he calls a ‘metaphysical’ approach. He holds the work of judging to be ultimately a moral endeavor, a work of conforming to “our moral heritage” (Delaney
The difference between an ‘originalist’ judge and a ‘living Constitution’ judge is significant. Conservatives laud the first (sometimes) and damn the second; liberals damn the first and (sometimes) laud the second. Delaney approaches the question of judicial philosophy more circumspectly
This is a semi-review of Stephen Wolfe’s controversial book The Case for Christian Nationalism, a review I wrote some time ago for a different venue, shortly after finishing the book. Having shifted the focus of this blog to include political
The problem of the world is that it doesn’t cultivate righteousness. Modern society is, as I laid out last week, hostile to God, hostile therefore to healthy relationships between men. This isn’t unusual, historically, but it still means we need
It is the long-fostered ambition of mankind to find the ultimate principle by which he may bring the right order to the world, the principle by which he may order reality to his own benefit. This is the essence of
This is Part Two of a series (I, II) on the origination of fascism and communism within liberalism. Last week we considered the nature of philosophical-intellectual lineages, introduced the two liberalisms, and defined fascism and communism. We pick up this