“Of course it’s complicated,” continued Arthur, “but when you come to look into it it comes out clear enough. It is one of the instances of the omnipotence of capital. Parliament can do such a thing, not because it has any creative power of its own, but because it has the command of unlimited capital.” Mr. Wharton looked at him, sighing inwardly as he reflected that unrequited love should have brought a clear-headed young barrister into mists so thick and labyrinths so mazy as these. (Trollope, The Prime Minister)
Aelianus, Vicus in the De Regno, Laodicea.
Artur Rosman, Alt-Right Bête Noire Milo Yiannopoulos is an Aquinas-quoting Catholic , Cosmos the in Lost.
Bre Payton, A Disabled Lawmaker Speaks Out About Abortion: ‘People Like Me’ Are Facing Extinction, The Federalist.
Matthew Schmitz, Waiting For a Young Pope, First Things.
Rick Yoder, The Young Pope: The Second Coming of Brideshead Revisited? Cosmos the in Lost.
Swapna Krishna, Thieves Rappelled Into a London Warehouse in Rare Book Heist Read, The Smithsonian: «…investigators theorize that a wealthy collector known as “The Astronomer” may have hired the thieves to steal the books for him.»
20o2: Chris Charles, Nostradamus: It’s England, BBC Sport Online: «Nostradamus was very serious about the World Cup. As far as England’s group games go, the great man suggests Eriksson will feel torn between his adopted country and the nation of his birth, but will eventually lead his new team to glory against Sweden. And here’s what he actually said: “Pope of Rome, be careful about coming close to the city that two rivers shall water. “There you have come to spit your blood. Thou and thine when the rose shall flower.” Pope of Rome, of course, translates as former Lazio boss, the two rivers represent England and Sweden and the flowering rose symbolises an English victory.»
2008: Richard Whittall, Confessions of a Guardian Football Weekly Podcast Addict, The Run of Play.
2015: Helen Andrews, AA Envy, The Hedgehog Review.
2010: Per Evangelica Dicta.
Steven Moore’s anti-acknowledgements remind me of something Belloc writes in the incomparable Preface to The Path to Rome:
Now there is another thing book writers do in their Prefaces, which is to introduce a mass of nincompoops of whom no one ever heard, and to say ‘my thanks are due to such and such’ all in a litany, as though any one cared a farthing for the rats! If I omit this believe me it is but on account of the multitude and splendour of those who have attended at the production of this volume.
The current debates on immigration between liberal globalists on the one hand and populist nationalists on the other raise fundamental questions about the nature of political community and solidarity. Neither side offers satisfactory answers to these questions. Immigration naturally raises such fundamental questions, since the extent to which new members are admitted to a community varies widely depending on how that community understands and sustains its own internal unity. Thus a nomadic tribe, living in easily breachable tents, and depending on close bonds of trust will approach the integration of strangers differently than a city-state with stone houses, locking doors, speculative philosophy, and law courts.
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M.W. Lucik, A Radical Politics of Solidarity in the Age of Abortion, Tradinista! «Abortion and euthanasia are fundamentally a refusal to acknowledge the infant in the womb or the elderly or dying person as a person, “to be made a sharer, on a par with ourselves, in the banquet of life to which all are equally invited by God” (Sollicitudo rei socialis no. 39). They are, in this sense, contrary to true solidarity, as John Paul outlined it for us. But recall that John Paul taught that solidarity and care for the common good are inextricably linked; they are, in fact, the same thing. Thus, anything contrary to true solidarity is contrary to the common good. The force, then, of Benedict’s argument is manifest. When a polity “moves toward the denial or suppression of life,” it moves toward a negation of the common good expressed as solidarity.» Continue reading
John Milbank has an interesting essay in The Catholic Herald about liberalism and transgenderism. Here’s a snip:
And there is, naturally, money to be made out of all this. Husbands, wives, children and adolescents (this last an invention of the market) are more effective and exploitable consumers when they are isolated. Fluctuating identities and fluid preferences, including as to sexual orientation, consume still more, more often and more variously in terms of products and services. The fact that the market also continues to promote the nuclear family as the norm is not here to the point – of course it will make money from both the “normal” and the “deviant” and still more from their dispute. Ultimately, profits will accrue from reducing the heterosexual norm to the status of just another “lifestyle choice”.
Maurice Baring’s autobiography The Puppet Show of Memory is my favorite book. Of course there are many books that are greater— more profound or illuminating, finer achievements of literary craft; but The Puppet Show of Memory is my favorite (abstracting here of course from the books of Sacred Scripture and others that I read for lectio divina). But why do I love The Puppet Show of Memory so much? St. Thomas teaches us that love is a conformity of the heart to its object, and that its causes are goodness, knowledge, likeness, and (per accidens) passions of the soul that arise from some other love. As far as its goodness goes, I have already admitted that there are better books, so its goodness cannot be the reason why I love it more than other books. Nor can I say that I know it better. Do I find some likeness or affinity between my own soul and Baring’s? I wish. And what other passions of the soul might per accidens cause a love of Maurice Baring? Oh dear. Continue reading
“Men who breakfast out are generally liberals. Have not you observed that? I wonder why?”
“It shows a restless revolutionary mind,” said Lady Firebrace, “that can settle to nothing; but must be running after gossip the moment they are awake.” (Benjamin Disraeli, Sybil)