A SCHOLARLY BOOK REPOSITORY21 start with M start with M
Patrick's work is both fine scholarship and epic story-telling, a key component to both the education and fascination of the Christian mind, which in turn has shaped the world more deeply than any other influence in human history. "The Christian intellect will guide the heart to the place where the knee can bend and the eye see; the making of the Christian mind will continue from age to age, locating eternal truth in a human history that will endure as God wills so that many may be saved, pointing beyond itself to the reality that thoughts and words represent, making all things new."
This is not a history of dogma or systematic account of the building of doctrine. It is a narrative that follows the major moments wherein the Christian heart so in tune with the Paraclete has rendered the seminal texts and literature of this new culture, from the Didache to the Rule of Saint Benedict and The Consolation of Philosophy. Patrick succeeds in presenting a narrative that reads more like the experience lived by those directly involved in its realization, and although he cannot include every individual accomplishment of the major Christian writers, he illuminates the context in which Christianity was born and how faith grew and allowed itself to be shaped by its participation in the “adventure” and its grasp of objective truth. The Christian mind is, says Patrick, not only inspired and moved by the restless Paraclete, but revolves around the event of Jesus Christ. Christian history is therefore best understood not simply as chronology of events but as the vision of “the new heart in time,” one that strives to be like that of the one who sent the Spirit into history.
Patrick writes with a voice of a teacher, and although this work is very well referenced and accurate he does not intend this work to be a scholarly presentation of data and careful arguments, nor does he include every aspect of this intellectual faith journey of Christianity found in writing. As a comprehensive review, Patrick acknowledges the limitations of his own project to tell a complete story. Nevertheless, The Making of the Christian Mind accomplishes the no less formidable feat of illustrating the vivacious quality of the authentic Christian intellectual life. “Christianity is a survivor, not because it possessed the instruments of power but because, as Jesus of Nazareth said before Pilate, the foundation of the Kingdom is truth, its instruments of conquest are its renewing gifts, its consequences are the substitution of truth for error and ignorance, of faith for skepticism, humility for pride, and of charity and friendship for emulation, all this realized never perfectly but always as possibilities having the power to make all things new.”
This work is divided into three volumes, of which the present work is the first. Highlights of this first volume, The Waiting World, include following revelation as it first moved uncertain hearts to write and then to offer explicit witness. In this first installment, Patrick sets the groundwork for following the faith and history of Israel to Justin Martyr’s great claim that what is true belongs to Christians.
The second installment presents the parallel struggle to build heart and mind, as heresy and temporal demands challenge the memory and vitality of what Christians have received. The writing mind in this sense sustains and gives purpose to the heart, pressed under the burden of doubt and worldly expectation. The reader knows that Christianity endures, but how did this happen? Patrick at every turn discloses the role of the Paraclete who remains the unseen protagonist. In this sense, Patrick surprises even those who think they know the story, and no one is safe from being exposed to a bit of the same inspiration that moves the characters in history passed. Indeed, the reader will feel like a part of this same narrative, in a new unwritten chapter but encountering the same Paraclete who has meddled in and marked events with holy breath that even Patrick cannot fully represent.
Highlights of Fire and Witness are Patrick’s presentation of pivotal yet forgotten works such as The Shepherd of Hermes, and his treatment of Origen and Athanasius in their respective social and spiritual contexts. This volume grants the reader a glimpse into a time when resolutions needed to be made and defended with argument, but also with silent witness and the flame of a resolve dimmed not even by death. Patrick’s description of imperial Christianity and the Christian imagination that ultimately fashions the proper image of Christian places is likewise stunning and not to be missed.
“Chief among the spiritually blighting tendencies of the age is materialist reductionism parading as scientific orthodoxy. David Whitney powerfully explores this movement and habit of mind as it takes its rise in the form of scientism, especially from Sir Francis Bacon’s NEW ATLANTIS in the 17th century and finds full fruition in the positivist teachings of August Comte in the 19th century—a preamble to the behavioralist dogmas of our own time. The openness to the facts of experience characteristic of all science as a search for the truth of reality in all its dimensions and diversity is thereby effectively abandoned in favor of an unrelenting insistence on a restrictive methodology ostensibly grounded in phenomenal reality that is perversely made the touchstone of all valid inquiry. The consequences are philosophically as well as politically disastrous, as Whitney brilliantly demonstrates in this path-breaking study.”
– Ellis Sandoz, Founder of the Eric Voegelin Institute for American Renaissance Studies
"David Whitney’s excellent critique of what he calls scientism, a dogmatic application of the methods of natural science to social science, provides a high-brow diagnosis of the modern maladies that result from the “rhetorical power of science.”
–– Scott Robinson, voegelinview
The central theme of this important book is that we are paying the price of an arrogance that refuses to recognize mystery. The author invites the reader to enter into the argument that he holds with himself on a great number of problems. Written in the early 1950s, Marcel’s discussion of these topics are remarkably contemporary, e.g.:
* Our crisis is a metaphysical, not merely social, one.
* What a man is depends partly on what he thinks he is, and a materialistic philosophy turns men into things.
* Can a man be free except in a free country?
* Stoicism is no longer a workable philosophy because today pressure can be put on the mind as well as on the body.
* Technical progress is not evil in itself, but a technique is a means that, regarded as an end, can become either an idol or an excuse for self-idolatry. State control of scientific research, leading to a concentration on new means of destruction, is a calamity.
* Fanaticism is an opinion that refuses to argue, and so the fanatic is an enemy of truth.
* The kind of unification that science is bringing about today is really an ironing out of differences, but the only valuable kind of unity is one that implies a respect for differences.
* We must beware of thinking in terms of great numbers and so blinding ourselves to the reality of individual suffering. Our philosophical approach to being is made possible only by our practical approach to our neighbor.
* We must encourage the spirit of fraternity and distrust the kind of egalitarianism that is based on envy and resentment.
* No man however humble should feel that he cannot spread the light among his friends. No easy solution is offered, but the author conveys his own faith that ultimately love and intelligence will triumph.
As governor, Mario Cuomo is remembered most for his advocacy of the “personally-opposed-but” position on abortion that led to confrontations with Catholic Church hierarchy, and for dithering about his presidential ambitions, that led the media to dub him the “Hamlet on the Hudson.” His political style reminded many of Machiavelli; Cuomo styled himself a successor to St. Thomas More.
In this political profile, George J. Marlin sets the record straight on Mario Cuomo.
Marlin traces Cuomo’s political rise and documents how and why he abandoned his public opposition to abortion to be elected New York’s chief executive.
In great detail, Marlin describes the protracted conflict between Cuomo and his church on abortion and refutes the governor’s claim that his “position on abortion is absolutely theologically sound.”
Marlin critiques Cuomo’s famous 1984 Democratic convention speech as nothing more than the usual high-toned partisan liberal bromides that offered little, if anything, that hadn’t been touted by his party for half a century.
The book also uncovers New York State’s fiscal, economic, and social decline during Cuomo’s 12 years as governor. It explains why voters repudiated Cuomo’s version of a welfare state when he sought a fourth term in 1994 and why, in the words of his son, Governor Andrew Cuomo, his father was “more accomplished as a speech-giver than as a governor.”
Marlin skillfully separates the Cuomo “Public Intellectual” myth from the political man.
Mario Cuomo, three times Governor of New York, an eloquent hard edged Catholic from Queens, dominated not only his home state but national liberal politics in the age of Reagan. Whether the subject was police or theology, Cuomo rhetorically overpowered the reporters who covered him. But he’s finally met his match in George Marlin’s Mario Cuomo The Myth and the Man. Marlin’s extraordinary equipment; a former candidate for Mayor of N.Y.C., former executive director of the New York and New Jersey Port Authority, author of books on Catholic voters and the Archbishops of New York, has made him the ideal author of what’s sure to be seen as the definitive political biography of Mario Cuomo. — Fred Siegel, Author, The Prince of the City: Giuliani, New York, and the Genius of American Life and The Future Once Happened Here: New York, D.C., L.A., and the Fate of America’s Big Cities.
“It’s easy to forget what an important and fascinating figure Mario Cuomo was during New York’s raucous political heyday of the 1970s, 80s and 90s, when the likes of Hugh Carey, Ed Koch, Al D’Amato, and Rudy Giuliani strode the political stage. Thankfully, George Marlin’s wonderful new Cuomo biography will help everyone remember both the good and bad of the remarkable man who served three terms as governor, turned down a seat on the Supreme Court and rejected the chance to run for President. Here are both Cuomo’s successes and failures — and of the latter there were many. An important work that helps restore our collective memory. — Fredric U. Dicker, the New York Post’s longtime state editor and a TV and radio commentator, covered six governors during 40 years at the state Capitol in Albany.
George Marlin is virtually peerless in blending high principle with knowledge of street-level politics and the nuts-and-bolts of otherwise mundane governance to produce readable, yet deeply insightful, social and political portraits. Mario Cuomo: The Myth and the Man, examines in fine detail one of one of New York state’s most consequential, if also deeply flawed, 20th-century gubernatorial incumbencies. Plus, readers get a bonus: Insight into what shaped the career of Mario Cuomo’s Democratic superstar son, Andrew. Marlin has been in the trenches himself and thus can separate blarney from beefsteak – which this fine volume once again demonstrates. —Bob McManus, Contributing Editor, The City Journal, was the New York Post’s Editorial Page Editor (2000-2013), and The Albany Times Union’s Executive City Editor (1975-1981).
“George Marlin not only captures the political life and journey of Mario Cuomo, but details his policy approach that led to the near demise of the Empire State. Fortunately, the Conservative Party of New York was there to carry the torch and provide the margin of victory for George Pataki ending the senior Cuomo’s reign.” —Michael Long, State Chairman, Conservative Party of New York (1988-2019)
“For both better and worse, Mario Cuomo was the quintessential American Catholic politician of an entire postwar generation: ambitious, brilliant, articulate, serious about his faith, and flexible in how and where he applied it. George Marlin is a writer of considerable skill, and he uses here it to produce a provocative, absorbing portrait of the man and his career. —Francis X. Maier, Senior Fellow in Catholic Studies at the Ethics and Public Policy Center
This is the first-ever French-English edition of La Rochefoucauld’s Réflexions, ou sentences et maximes morales, long known in English simply as the Maxims. The translation, the first to appear in forty years, is completely new and aims – unlike all previous versions – at being as literal as possible. This involves, among other things, rendering the same word – for example, amour-propre as “self-love” – as consistently throughout as good sense allows. This also means that the translators have made every effort to maintain La Rochefoucauld’s word order. This allows the reader the best vantage point for viewing La Rochefoucauld’s dramatic and paradoxical juxtapositions of words and ideas, juxtapositions of the utmost importance to understanding his thought. Despite the translation’s concern with literalness, careful attention has been paid to the nuances of the literary character of the Maxims. In addition, this work contains a series of detailed indices that will greatly aid the reader in finding just the right maxim, and an updated version, in English, of the original French index of the work.
At the heart of La Rochefoucauld’s Maxims lies the attempt to disclose the great disparity between the exaggerated self-estimation of men and women and their actual condition. As La Rochefoucauld (1613–1680) unremittingly unmasks various pretenses, heelaborately exposes the complexity of motives which underlie and inform human conduct: whereas many endeavor to reveal a unity in plurality, La Rochefoucauld endeavors to reveal a plurality in unity. Playful, yet serious, humorous, ironic yet direct, poetic yet philosophical, the Maxims penetrate to themes at the center of reflection and judgment about the human situation. Worthy of study at any time, the Maxims are especially relevant in the strange times in which we live.
This edition includes the 504 maxims of the definitive, fifth edition of 1678, along with 137 other maxims which were either withdrawn from earlier editions or published posthumously. In addition to the maxims, La Rochefoucauld’s self-portrait and Cardinal de Retz’s portrait of La Rochefoucauld are also included.
Rather, conservatism regards the individual not as the premise but the conclusion of politics, a politics that is fundamentally opposed to the ethic of social justice, to equality of station, income, and achievement, or to the attempt to bring major institutions of society (such as schools and universities) under government control.
The conservative outlook, says Scruton, is neither outmoded nor irrational. On the contrary, it is the most reasonable of political alternatives. The evils of socialism, he maintains, lie precisely where its supporters find its strengths, and the conditions for the credibility of socialism have long since disappeared. Neither socialism nor liberalism can come to terms with the real complexity of human society, and both appear plausible only because they direct attention away from what is actual, toward what is merely ideal.
From earlier editions of The Meaning of Conservatism:
“The book provides exactly that swift kick on the intellectual bottom which every undergraduate student of political science needs, most of them more urgently than ever before.” – T. E. Utley, (London) Daily Telegraph
“If the text is full of surprises, the manner is no less striking than the matter. Scruton is a great stylist, and one is continually arrested by beautifully crafted phrases which beg for quotation. . . . [He] is a cultured and critical guide through the traditional landscape of conservatism; his book provokes thought and it is a pleasure to read.”
– Bram Gieben, Political Quarterly
“. . . remarkable work. . . . The highest praise which one can bestow on The Meaning of Conservatism is to say that it reminds one at every page of Thomas Hobbes, the greatest master of the English language ever to write a work of political theory.” – Jonathan Sumption, Sunday Telegraph
“. . . clearly too ghastly to be taken seriously.” – Andrew Belsey, Radical Philosophy
“With the sophistic modern and Enlightenment misconceptions about philosophy’s nature and history daily crashing and burning around us, Deely’s unconventional way of understanding medieval philosophy is like a breath of fresh air amid intellectual smog. This is a great book, the single most important study of medieval thought in half a century or more. It deserves an unbiased hearing by anyone today claiming to be a serious philosopher.” — Peter A. Redpath
Founding Chairman, Universities of Western Civilization Chairman of the Board, The International Etienne Gilson Society
“Drawing upon the thought of John Poinsot and Charles Pierce, John Deely has opened a distinctively postmodern path to the metaphysics of being, at once illuminating much of this ancient tradition while casting new light upon it in the context of contemporary thought. His treatment notably of St. Thomas is not merely a return to an earlier thinker, but an opening to a different path, at once in profound agreement with St. Thomas and yet heretofore unexplored. This book, thus, not only constitutes a return to a past era, but shows this era in a new light that illuminates as well the contemporary scene.” — Kenneth L. Schmitz
Professor Emeritus, University of Toronto, Canada Pontifical John Paul II Institute for Studies on Marriage and Family, Washington, D.C.
In addition to its primary audience of philosophers, theologians, and political theorists, the book surprisingly enjoyed a wide general readership in Italy at the time of its publication. It represented an exciting attempt to harmonize medieval philosophy and the insights of personalism that had already had a deep impact on European intellectual life. Buttiglione was able to describe this attempt in a way accessible to a general readership, and in a way that confronted the political challenges Italy had been confronting for the last forty years.
Now, thirty-five years after the book’s initial publication, the conclusions Buttiglione draws from reading Thomas Aquinas’s commentary on Aristotle’s Politics––and the connections he makes between philosophy, theology, and political theory––are more relevant than ever. He argues that the traditional definition of “person” as rationalis naturae individua substantia––an individual substance or substrate (hypokeimenon) of a rational nature––“lacks that certain element that makes Augustine’s approach to personhood so appealing.” Hence Aquinas’s definition “is left wanting since it fails to elaborate on the crucial aspect of interpersonal relationship.”
The ingenuous way in which Buttiglione enlivens Thomistic political thinking with personalist philosophy helps to explain not only why free societies are more stable, tolerant, and respectful of human rights than totalitarian states, but theocratic ones as well. Only by raising the interpersonal aspects of political society to an ontological level—indeed, only by affirming and esteeming the self-transcendence of the human person as evidenced through ontological analysis—do the personal relationships that root and enliven the human person also lead to a realistic, dynamic, and convincing vision of the person’s real existence.
Buttiglione was startlingly prescient of the problems we confront at the beginning of the third millennium. This book will spark new discussions as it explains the importance of both the medieval tradition and twentieth-century personalism. The book also draws on a wide range of secondary sources unavailable to English readers that I and will have the unique ability to introduce readers to the “Italian” way of relating speculative and political philosophy in a relatively slim volume.
"This edition of A Midsummer Night’s Dream takes the comedy seriously. Like my previous Hackett editions, it gives full weight to Shakespeare’s dramatic setting, which other editors (and scholars) almost always ignore or at least fail adequately to consider. Ancient Athens is the core, not the mere background, of Midsummer Night's Dream. As we shall see, Shakespeare focuses, in particular, on the love of the beautiful and the triumph of learning and art, along with the rise of democracy, which, as Pericles’ famously claims, are the hallmarks of Athens. 'We are lovers of the beautiful with thrift, and lovers of wisdom without softness' (Thucydides, The Peloponnesian War, 2.40.1). […]
Failure to consider classical Athens as central to Midsummer Night's Dream will cause a reader to miss not only the play’s remarkable substance, but much of its sparkling comedy as well. Far from impeding the play’s humor, focusing on Athens helps to bring out multi-layers of comedy that Shakespeare put there."
Jeremy Driscoll, O.S.B. Abbot of Mount Angel Abbey
Paul Murray’s poetry is always a miracle of compression and economy without ever seeming sparse or austere. These luminous meditative pieces have the richness that comes from an intent focus on the everyday and the material as carrying immeasurable grace.
Rowan Williams, Former Archbishop of Canterbury
The present work contains poems and meditations voiced by Paul Murray for Moling, an Irish monk and poet of the 7th century. In the Irish tradition, Moling is the figure who most resembles St Francis of Assisi. He is a man, a saint, whose presence resists linear history, who yet walks toward us in wonder and myth. In Moling in Meditation, the poems, though quiet in their form and expression, represent nevertheless a fresh and, at times, bold exploration of states of soul and psyche which, in almost every age, accompany the spiritual journey.
“As Alasdair MacIntyre notes in the preface, the work of Pinckaers attracted strong
and fully justified notice in this country with the publication in English of his The
Sources of Christian Ethics. As Pinckaers himself notes in the text, excellently translated
by Michael Sherwin, the interest should in no way be limited to Roman
Catholics. Morality recasts the earlier book in an argument that is both lower and
upper case ‘catholic,’ and is accessible to readers and teachers outside the limited
circle of moral theologians and academic ethicists. Pinckaers contends that
Christian morality is not first of all about obligations but about happiness, understanding
that the happiness of union with God is our natural destiny made possible
by grace. The Sermon on the Mount is at the center of an approach to morality
that turns on the distinction between ‘freedom for excellence’ and ‘freedom of
indifference,’ the former understood as human flourishing and the latter as a ‘neutral’
capacity to choose between controversies. The proposal of Morality is thoroughly
Christ-centered, humanistic, and faithful to the magisterial teaching of the
Church. Warmly recommended.”
First Things
“If you want to have the experience of reflecting on Catholic morality as though
you were reading about it for the first time, treat yourself to Father Servais
Pinckaers’ Morality: The Catholic View. He has recovered the classical view of the
moral life as the quest for happiness and has presented it with disarming simplicity.
Bringing us back to the Sermon on the Mount and Romans 12–15, the writings
of Augustine and Aquinas, and the theme of natural law, he has freed those texts
from the layers of legalism which has hidden their liberating, spiritual powers for
moral living. By distinguishing freedom of indifference from freedom for excellence,
he has restored a wise vision of freedom. No one has shown better the role
of virtues as building blocks for morality. Catechists need to read this book.”
Rev. Alfred McBride, O.Praem., Professor of Homilectics and Catechetics at Blessed
Pope John XXIII Seminary, Weston, Massachusetts
“Father Pinckaers has given us a masterful exposition of Christian living. The clarity
and brevity of his presentation – captured well by the translator – make this book
ideal for classroom and parish use.
“Readers will find the historical and systematic observations very informative.”
Romanus Cessario, St. John’s Seminary, Brighton, Massachusetts
These volumes deal with almost all of the major themes of Marcel's thought: the nature of philosophy, our broken world, man's deep ontological need for being, i.e., for permanent eternal values, our incarnate bodily existence, primary and secondary reflection, participation, being in situation, the identity of the human self, intersubjectivity, mystery and problem, faith, hope, and the reality of God, and immortality.
An approach to Trinitarian theology often favors overly technical language, or undue triteness. Maspero succeeds in leading both scholar and student to see how the unfolding of the mystery of the Trinity and its dogmatic development is a discovery of the “mystery from which all true love flows” in history. This discovery is only possible because of God’s self-revelation and immanence––that is, his heart and his “within.” The revelation of his being wholly and eternally Father and Son and the Love between them has made a more complete unity know to humanity through the perfect unity of divine communion. The foundation of all being and reality is this communion of love, personal unity that is given in relation and not in spite of relation. After a career of studying theology and theoretical physics, Maspero is especially keen on emphasizing the radical nature of this concept. It is an extension of Greek philosophy but ripped open and assigned immeasurable new value in communion and relation.
The brevity of this work limits the amount of citations and textual references given, and Maspero instead urges the reader to study the book alongside Scripture. His manner of writing respects the impossibility of speaking of God in his immanence, but he nonetheless carves out a place for the Trinity in the human intellect, a place where the Jewish and Christian God might be encountered. As Maspero observes, truth is found in the personal dimension, but “just as in the use of a map for a journey, the cognitive grasp of the Trinity is to prevent us from getting lost, to keep us from reducing and simplifying the Trinity into something we understand merely on a natural level.” A highlight of this work is Maspero’s reliance on Mary, Theotokos, in his presentation of Trinitarian theology, the person who first opened herself to this manner of thinking.
Man is unlike all other animals, because he has a soul endowed with intelligence and free will. Because man’s soul is spiritual, it is immortal. Death is the separation of that soul from the body; the body decays and returns to the dust from which it was taken, but the soul continues to live and is in the hands of God. But what happens to the soul after death? There are two possibilities—heaven or hell. We know from divine revelation and from the infallible teaching of the Church that the soul after death goes immediately to heaven (perhaps first for a time to purgatory to be totally cleansed and sanctified), or immediately to hell, a state or place of eternal misery.
The next life is a life without time—it is a perpetual now, with no before and after. It has a beginning but not end. It is also unchangeable, that is, souls in heaven are there forever and they cannot lose it; souls in hell are there forever and they can never be freed from it.
This is a very serious and certain reality for each one of us. The most important thing we will ever do is to die, and to die in the state of God’s grace so that we are his friends and will be admitted to his presence, which is what is meant by heaven. Therefore we must prepare ourselves to die in the grace of God, which is our ticket to heaven. We do that by doing God’s will for us, which means to keep his commandments, especially to love God above all things and practice love of neighbor.
This short book will help people think about their death and how important it is for their permanent happiness. It will help them to arrange their life in such a way that they will live it as God wants them to live it and so ultimately obtain eternal life with God because: “no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him” (1 Cor. 2:9).
David Ramsay Steele, PhD, is a libertarian writer with a powerful underground reputation for producing caustic, entertaining, knowledgeable, and surprising arguments, often violently at odds with conventional thinking. For the first time, some of Dr. Steele’s “greatest hits” have been brought together in an anthology of provocative essays on a wide range of topics. The essays are divided into two parts, “More Popular than Scholarly” and “More Scholarly than Popular.”
“Scott Adams and the Pinocchio Fallacy,” Steele’s 2018 refutation of the popular claim that we might be living in a “simulated reality,” has been hailed as a totally irresistible debunking of that fallacy as promoted by The Matrix movie and by Scott Adams (among many pundits).
“What Follows from the Non-Existence of Mental Illness?” (2017) preserves the crucial insights of “psychiatric abolitionist” Thomas Szasz, while exposing Szasz’s major misconceptions.
In “The Bigotry of the New Atheism” (2014), Steele, himself an atheist, brings out the intolerant quality of the “New Atheists.” Steele powerfully argues that while “enthusiastic belief systems” may give rise to enormous atrocities, the historical evidence goes against the theory (promoted by Harris, Dawkins, and Hitchens) that these appalling outcomes are more likely when those belief systems include belief in God.
“Taking the JFK Assassination Conspiracy Seriously” (2003) has been reprinted many times, continues to be viewed online many thousands of times, and like many of Steele’s writings, keeps making converts. It is acknowledged to be the most persuasive brief popular statement of the Lone Nut theory.
“The Mystery of Fascism” (2001), which gives this collection its title, is still continually viewed and cited, for its demonstration that fascism arose directly out of far-left revolutionary Marxism and revolutionary syndicalism. Conventional ideologues of both right and left have been provoked by this highly readable piece to start thinking outside the box.
The earliest piece in this collection, “Alice in Wonderland” (1987) is a devastating critique of the Ayn Rand belief system and the Ayn Rand cult.
“Gambling Is Productive and Rational” (1997), mercilessly strips away the loose thinking which favors intolerance and prohibition of gambling. Steele argues that gambling adds to human well-being and ought to be completely legalized everywhere.
Other topics include the recovered memory witch hunt of the 1990s, the benefits of replacing democratic voting with selection of political positions by lottery, the unexpected results of research into the causes of human happiness, the reasons why Dexter (a TV show sympathetic to a psychotic serial killer) was politically “safe,” why economic growth can go on for ever, why the most popular moral argument against eating meat just doesn’t work, how Hillary Clinton could have won the presidency in 2016, why Friedrich Hayek is wrong about social evolution, the inevitable disappearance of market socialism, Robert Nozick’s muddled thinking about economics, and the proper way to view anti-consensus theories such as the Atkins Diet.
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