Saturday, March 03, 2018

Yes, STD Is Bad

How does the Federation-Klingon War end? Through girl power; the main Federation character, Commander Michael Burnham (a woman) shows girl-power by disobeying an order in order to uphold principle (in a direct contrast to her mutiny which started the season) and in the process enables a female Klingon to take control of the Klingon Empire and to unite the Klingon Houses. Girl power triumphs everywhere!

These Are the Voyages of the Starship Diversity By Christopher Bullivant
The new 'Star Trek: Discovery' goes where no trans Klingon has gone before.

How to Plan a Crusade

Pegasus Books - Google Books

Crusading 101 by Timothy D. Lusch

How to Plan a Crusade: Religious War in the High Middle Ages, by Oxford professor Christopher Tyerman, demolishes the legend that Western crusaders were mere irrational rabble from Dark Age rubble.



Friday, March 02, 2018

Agent Mr. Chan



I suppose the Hong Kong sense of humor hasn't changed much in the last 20 years.

Tuesday, February 27, 2018

Bishop Robert Barron on Jordan Peterson's New Book

The Jordan Peterson Phenomenon

The Canadian psychologist’s considerable erudition is on clear display throughout 12 Rules for Life, but so is his very real experience in the trenches as a practicing psychotherapist.

Sunday, February 25, 2018

Dana Loesch at CPAC 2018

Something Rotten in the State of... California

And yet the Republicucks are not interested in exploiting the division fomented by identity politics to their advantage. The Republicucks need to fade from the scene.

California Democrats are the New Holocaust

The USCCB Overstepping Its Authority, Again

Fr. Z: ASK FATHER: USCCB urges Catholics to call officials about DACA. If I don’t, do I sin?

Why Didn't Gottfried Consider Apprenticeships and Vocational Training as Alternatives?

There are more options than college or get a job at a fast food restaurant.

Why the ‘Case Against Education’ Won’t Fly By Paul Gottfried
Students may not be interested in their college studies, but they can't survive without them.

Peace by Separation

The New Separatism by William S. Lind
As national governments are plunged into crisis, many are looking elsewhere for their identities.

Joshua Mitchell Should Talk to Archbishop Chaput

AmConMag: Fashioning a Post-Fusionist Christian Politics by Emile A. Doak
As the traditional conservative coalition unravels, the faithful must provide a better way. A recent AEI panel discussed the possibilities.

Christian anthropology is relational; man flourishes in a community properly ordered towards the common good. And like most things worthwhile, community and the common good have limits. The increasingly ridiculous notion of Facebook as a legitimate global community illustrates the former. As for the latter, as Reno argued, the language of the “common good” is ill-suited to global realities. Sure, there are global goods, things like peace, prosperity, family—things that are as true in America as they are in Afghanistan—but these are not the same as the singular, indivisible, communal, and limited common good that is the proper object of all political and social life. The common good emerges from the relationships, traditions, and cultures that provide purpose to a polity. And these elements can only develop when rooted in a specific place over time. It’s no wonder that introducing a massive influx of new people with new relationships, traditions, and cultures has caused such anxiety among those already navigating the most fragile social fabric—the most fraught common good—in American society. While the topic of mass immigration understandably draws sympathy for the immigrant seeking a new and better life, this sympathy must be balanced with a renewed awareness of the effect that mass immigration has on the social fabric of communities tasked with absorbing it.

This is the new Christian political project. Working towards electoral goals with regard to select hot-button issues, while laudable, is increasingly a relic of a past age. Western democracy has reached a tipping point, leaving Christians—the laity especially—to imagine a new political paradigm that protects both subsidiarity and solidarity, one that buttresses against the ill effects of both state and market, globalism and ethnic nationalism. In a world where global managers have severely eroded our sense of place and home, and a “dangerous romanticized [ethnic] nationalism,” to quote Mitchell, is on the rise in response, we need another option. To find one, we on the right will need to engage in the same kind of unorthodox debate that was on display at AEI Wednesday evening.