“Girard’s generative anthropology rises from a discovery of foundational violence, and constantly illustrates a desperate contemporary need to somehow free ourselves from this violence.”

Anthony Bartlett on René Girard

“We must recognize that the post-Cartesian reductive-materialist frameworks will never be sufficient to support a robust and expansive human flourishing.”
M. G. Scott on re-accessing metastructure

“The truly strange thing about quantum mechanics is not the content of the theory: it’s the way that quantum mechanics threatens to upend our fundamental relationship to reality itself.”

M. G. Scott on quantum mechanics and truth.

Does the agonistic ritual of the potlatch—identified as “primitive” by some—only belong to the past or does it appear in the so-called modern world?

Carl Friesenhahn looks at three ways of answering this question.

Genealogies of Modernity remembers Alasdair MacIntyre

Williams’ work is not just a historical treatise but a call to deep introspection about what it means to live out one’s faith amidst the pressures of any culture that has a different telos than one’s religion.

LuElla D'Amico reviews Nadya Williams’ latest work

Mateusz Stróżyński on Owen Barfield, whose philosophy and poetry are “indispensable… for those who want to go beyond the present spiritual and cultural crisis.”

Every spoken word was a pilgrim, in some sense, passing through the valley of the shadow of death.

Lauren Spohn ponders death from the dentist’s chair

Is it possible to critique secularism in a thoroughly secular age?

Ali Harfouch on alienation and the sublime

Lunn’s story illustrates the reality that one need not choose between being a “modern” and “classical” mountain enthusiast or between being an inventor or follower of tradition.

Margaret Sutton on the “something else“ we find in the mountains

Do bioethicists actually change minds?

An interview with Michael Deem

Guns, in these contexts divorced from a practical function, have come to bear a symbolic meaning.

Catherine Yanko responds to the Genealogies of Modernity podcast

The emphasis in Western Christianity has been placed upon individual fallenness and the need for a personal conversion, in contrast to the deeply collectivist culture in which Jesus originally spoke.

Jonathan Lyonhart responds to the Genealogies of Modernity podcast

Kierkegaard is the thinker that overcomes the systemic optimism of Hegel with meaning and morality actualized by personal commitment to truth, goodness, and beauty.

Chris L. Firestone responds to the Genealogies of Modernity podcast

If the logos of self-giving love shapes all reality, the critical or creative struggle cannot possibly keep the central or even the last word.

Eduard Fiedler responds to the Genealogies of Modernity podcast

Viewed in this way, surely one of the paradigmatic examples of “modernity talk” is the distinction between BC and AD—particularly if we pair it with the notion of a New Testament and an Old Testament.

Thomas A. Lewis responds to the Genealogies of Modernity podcast

Is there anything inherent in mountains that make our relationship to them genuine markers of change in human history?

Jake Grefenstette responds to the Genealogies of Modernity podcast

Petrarch is not modern but classical, for he sees himself as being in continuity with a tradition, as gleaning in the fields after the reapers of the past.

Michael Krom responds to the Genealogies of Modernity podcast

Knowing a thing truly cannot exhaust the truth of the thing itself, its mystery, the meaning of its being, which consists of and can only be responded to with love.

John-Paul Heil responds to the Genealogies of Modernity podcast

Barfield’s diagnosis of a deeper alienation from language induces a correspondingly more dramatic remedy.

Jeffrey Hipolito puts two great theorists of human history into conversation