I recently had an exchange with a Duke Divinity School student regarding many of things I’ve written at the Acton Institute over the past 12 years. The student said this about me:
When it comes to speaking comfort to power and castigating the most vulnerable in our society, there is perhaps no public theological voice more eager than that of Anthony Bradley’s. His body of work is a textbook in blaming the victim and reducing problems to pathology.
Not only had the student actually not read most of the things that I have written but the comment exposes something that Jonathan Haidt explains well that I’ve talked about before: ideological “tribalism.” (more…)
This week on Radio Free Acton, Michael Matheson Miller continues his conversation with David Bromwich, Sterling Professor of English at Yale University, on the thought of Edmund Burke. Bromwich is the author of The Intellectual Life of Edmund Burke, the first volume of what will be a two-volume intellectual biography of Burke. We kick off this portion of the conversation with some analysis of Burke’s position on free markets and crony capitalism..
To listen to Part 2 of Miller’s interview with Bromwich, use the audio player below; Part 1 is available here.
Many people once viewed politics merely as a form entertainment. We could all collectively laugh at the likes of Edwin Edwards even if he was notoriously corrupt. Many folks in Louisiana embraced the former governor for his antics and not merely for his ability to fix every problem in the state. I’m certainly not defending Edwards’s criminal past, but now we look to every politician to solve society’s problems, as if politics could. Because politics is now life and death for so many, it has become too serious for entertainers.
Now the deaths of famous people like Robin Williams are routinely politicized. You’ve probably seen this if you pay attention to social media, 24 hour news shows, or talk radio. Over a decade ago, the Paul Wellstone funeral turned into partisan pep rally for rigid collectivism and electoral success. Politics is everywhere and now in everything. It’s saturated in sports, education, the military, the weather, and history, to just name a few. My own alma mater, The University of Mississippi, is looking to shed its well known and affectionate nickname “Ole Miss” because it could be perceived as politically incorrect.
Now that death is becoming more and more politicized, it’s a powerful reminder of the surge of secularism in society. Death needs to be politicized to give death meaning given that politics is becoming all consuming and the pinnacle of life for so many. Politicizing death expresses, perhaps unbeknown to those guilty of it, this sentiment that there is little or nothing of worth beyond this world. More important to them is the here and now and attempting the impossible, fixing society through politics. (more…)
This week on Radio Free Acton, Michael Matheson Miller takes the interviewer’s chair for a conversation with David Bromwich, Sterling Professor of English at Yale University, to discuss the thought of Edmund Burke in the wake of the release of Bromwich’s first volume of what will be a two-volume intellectual biography of Burke. This week’s conversation touches on Burke’s view of the human person, his thoughts on progress in the arts and sciences, and his role in the modern conservative movement. And like Bromwich’s biography, this podcast will come in two parts: the remainder of the conversation will be yours to enjoy next week.
To listen to Part 1 of Miller’s interview with Bromwich, use the audio player below.
Challenging the notion that such systems are inevitably ordered by the “ultra-complex machinery of state power and corporate strategy,” Baker reminds us of the role of the church in culture and political life. Rather than simply deferring to and relying on the “internal logic” of various societal spheres, Christians are called to contribute something distinct and transcendent in its arc and aim — whether in business, politics, science, academia, or otherwise.
“The church is the soul of the system,” Baker writes, and springing from that root is a notion of freedom and the good that “transcends our worldly instrumentalities and principalities.”
As Baker explains:
Why not just leave out the church? Why not leave out that Christian particularity that you insist is so important to culture? Why can we not just have the freedom and democracy and ignore the rest? Fine, the faith may have helped us reach this point, but I do not know why we need it now. We have evolved socially and politically.
The simplest answer is to invoke Elton Trueblood’s magnificent metaphor of the cut-flower civilization. A flower grows and becomes beautiful because it is rooted in the ground where it can access the things it needs to live, such as nutrition and water. The roots are life. If you cut the flower at its stem and put it in a vase, it will remain beautiful for a time, but it will die and decay. What was beautiful will be lost. (more…)
Elise Hilton has been writing a good deal lately about our manufactured border crisis, and last week Al Kresta, host of Kresta in the Afternoon on the Ave Maria Radio Network, asked Elise to join him on his show to discuss the human tide currently engulfing the southern border of the United States. They discuss the response – or lack thereof – of the Obama Administration to the crisis, the underlying causes of the problem, and how the failures of the US government to address this problem are playing into the hands of human traffickers. The interview is available via the player below.
Last week was a busy one, news-wise, and this may have slipped by you. Suddenly, 4.5 million people in the 5 U.S. territories (American Somoa, Guam, Northern Mariana Islands, Puerto Rico and the U.S. Virgin Islands) are now exempt from Obamacare. Just like that.
What’s the story? Obamacare costs too darn much, and insurance providers were fleeing the U.S. territories, leaving many without insurance or at least affordable insurance. These territories have spent the last two years begging to get out from under this law, only to be told the Department of Health and Human Services
has no legal authority to exclude the territories” from ObamaCare. HHS said the law adopted an explicit definition of “state” that includes the territories for the purpose of the mandates and the public-health programs, and another explicit definition that excludes the territories for the purpose of the subsidies. Thus there is “no statutory authority . . . to selectively exempt the territories from certain provisions, unless specified by law.”
Laws, let us remember, are made by Congress. Unless they’re not. For instance, last week, the Department of Health and Human Services said they’d reviewed the situation and
the territories will now be governed by the “state” definition that excludes the territories for both the subsidies and now the mandates too. But the old definition will still apply for the public-health spending, so the territories will get their selective exemption after all.
As the Wall Street Journal notes, there seems to be some elasticity in the White House’s definition of “state.” And, may I add, some elasticity in the democratic process, the Constitution and rule of law. Perhaps a review via Schoolhouse Rock will help.
Recently, the World Bank agreed to partner with Nicaragua to give the country 69 million U.S. dollars in aid. This poses the immediate question of whether or not this aid will be effective in producing its stated goal of decreasing poverty and increasing economic productivity. Should the World Bank continue to give money to the government of Nicaragua, which – especially of late – has been showing a decrease in political stability and democratic processes? History shows that international loans provide little help when countries suffer from decreases in stability and equality within their system.
The World Bank justifies the money that Nicaragua receives: “Nicaragua has achieved a real Gross Domestic Product (GDP) growth of 5 percent in 2012 and 4.6 percent in 2013, returning to pre-crisis growth levels.” GDP, however, does not paint a complete picture of the country’s performance. Most of the wealth within Nicaragua is located among the upper class, making the GDP less accurate for the country as a whole. Gross Domestic Product in purchasing power parity (PPP) in 2012 was estimated at $20.04 billion USD, and GDP per capita in PPP at $3,300 USD, making Nicaragua the second poorest country in the Western Hemisphere. (more…)
With its authorization charter expiring at the end of September, the U.S. Export-Import Bank has come under increased scrutiny from rabble-rousers and the hum-drum alike. An otherwise obscure fixture in the grand scheme of federal-government corporatism, Ex-Im finances and insures (i.e. subsidizes) foreign purchases of U.S. goods for those who wouldn’t otherwise accept the risk.
But there’s a bigger and broader reason to reject such schemes that has less to do with line-item analyses of exports vs. imports or how much Boeing will benefit vs. General Electric, and more to do with how they distort, inhibit, or prevent the efforts of those aren’t on the radar in the first place, but perhaps should or could be — the “unseen,” as Bastiat would call them.
Over at Economic Intelligence, Veronique de Rugy does us a service in highlighting this aspect, noting that Ex-Im and other corporatist schemes tend to cramp the economy at large by distorting signals and inhibiting innovation and possibility outside of the privileged few:
However, the real problem with Ex-Im pertains to the many groups who are affected by Ex-Im activities but have been ignored so far. These people don’t have connections in Washington, and they don’t have access to press offices and lobbyists. But they matter, too.
It is difficult, but extremely important, that we consider the unseen costs of political privilege, whether they take the form of market distortions, resource misallocation, job losses, destroyed potential or higher prices… (more…)
Regarding the Hobby Lobby decision and the Supreme Court, I believe theNational Review editors summed it up best: “That this increase in freedom makes some people so very upset tells us more about them than about the Court’s ruling.”
I address this rapid politicization and misunderstanding of religious liberty and natural rights in today’s Acton commentary. The vitriolic reaction to the ruling is obviously not a good sign for religious liberty and we’re almost certainly going to continue down the path of losing rights of conscience and free expression. Obviously, I hope I’m wrong. But I wanted to step back and take a more comprehensive look at where we are now.
One point I make in the piece is that our federal lawmakers no longer hold a consensus to protect religious liberty, as they did with the Religious Freedom Restoration Act of 1993. Back then, there was overwhelming unification and bipartisanship to protect and strengthen religious liberty, that is a thing of the past and it has been swallowed up by partisan politics. Our collective partisan politics is becoming bigger than our once common understanding of natural rights.
Another point I stress is that there is an obvious difference on the very meaning of religious liberty that cuts through our country. This is well known to those who pay attention to these issues. Many saw the Hobby Lobby ruling not as a ruling in favor of the rights of conscience and liberty, but only a temporary setback in divorcing religion from public human affairs.
The Supreme Court ruling is being politicized in a myriad of vicious ways and that by itself is a bad sign for religious liberty. It will be a tough task going forward to educate people on the necessity of a vibrant understanding of religious liberty and natural rights that promotes the common good.