We know very little about what we are doing, why we do it, or how we feel about it.
Analyses of ghostwritten articles shows them to both exaggerate effectiveness and downplay adverse effects.
The author’s interpretive framework truncates the narrative by forcing her to see thick cultural issues only through the lens of social class.
What is a Catholic philosopher?
Our moral educations should happen at dinner tables, in classrooms, on football fields, in synagogues and churches.
Because of me, Alex will never realize his potential, never discover the man he might’ve been. I’m deeply sorry for that. And that’s the sort of existential shame I grapple with: Here I am, years later, sober and learning and writing and finding out who I can be, and yet Alex can never do any of those things. Because of me.
Taking a hard look at the smart city requires that we ask not only where it might fail to live up to the promises of its boosters, but also where it is successful and how it might nonetheless still fail us as citizens and as human beings.
Many have suggested that cities should be the vanguard of global governance on issues such as climate, immigration, and terrorism.
Within cities themselves, new wealth has been greeted with great fanfare—except by those who see gentrification as a threat to the communities that remained during the decades of white flight.
Goats, like cats, are closer to nature than most domesticated animals, both species going feral more easily than domesticated dogs, which are rarely able to acclimate to life in the wild.
The fact is, work as we know it isn’t worth saving anyway.
Uncomfortable though it might be to admit, Heidegger’s thinking is part of the Jewish textual tradition.
Reconsidering the complex relationship between humans and the wider animal kingdom.
Mary Midgley’s writing was profound but rarely technical; she trained her sights on general problems.
Zagajewski’s poems call us to live more deeply, with both the ugliness and beauty of life, saying “but, just wait…there is more.”
What emerges in the essays in this issue is actually not one secularism, but rather a range of secularisms—French, American, Indian, and others— that can be compared, evaluated, and improved upon.
Social and cultural change, from the rise of the “information economy” to changes in family life to the technological mediation of our relationships, is happening all around us.
There seems to be little agreement on what it is that needs sustaining, let alone how we should go about it in practice.
The successful marketing of the “new science of morality” suggests its considerable allure for the popular imagination.
What's the real-world significance of arguing in a New York Times op-ed that life doesn't exist? More than we might initially think.
Empirical verifiability is great when you can get it. But the worry here is what might happen to our self-understanding as human beings if we become willing to trade in an understanding of a rich and meaning-laden feature of our nature for, well, something we can share with a rat.
Is it enough for a business to turn a profit? Or should a business cultivate human flourishing and shared prosperity to be considered a success?