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Attunement, attachment, engagement, and identification are all absolutely necessary for properly considering artworks of all kinds. However, I struggle to identify the application of Felski's argument. Perhaps it is because, as a high school teacher in a classical school, I feel free to assert, identify, and argue without invoking a French theorist to support me.

A decent society must be characterized by individuals who reject designations of class guilt and innocence, who are capable of seeing the image of God in the face of the other, and who are willing to forgive. The alternative is the will-to-power that, in practical terms, becomes the rage-to-destroy.

With this love and materiality, these two films express the pure reality to which their protagonists are so devoted. In a world of frictionless unreality, endless abstractions, and tepid and timid loves, these films impress upon us resistance, difficulty, attachment, and the dire risk that attachment brings

While some are admittedly pleasing, NFTs will not be the great decentralizing force many of us long for. Instead, their rapid profusion creates speculative bubbles and too often rewards unvirtuous swindlers while harming the environment.

A Good Party, Tara Isabella Burton suggests, is “a place where bonds of friendship, fostered in a spirit of both charity and joy, serve as the building blocks for communal life overall.” With 52 contributors filling almost 500 pages, we’re speaking of something close to a block party, one at which we run into some familiar faces, meet a number of wonderful new people, and even glimpse a few Almost Famous People.

To whatever extent I imposed a narrative on experience, it was only because experience first imposed it upon me.

Sinha’s writing should appeal to multiple audiences, from those disillusioned with modern urbanity to young mothers to thoughtful people concerned with the persistent presence of evil in our times. The City Mother has that rare quality of providing an immersive narrative experience that also transcends its particularities to link them to universal questions of how we can find our way in the world.

Beneath these critiques of the American medical system and the biological mysteries of the human body throbs a more existential question: How does one deal with suffering? These are some of the most moving parts of Douthat’s book. He finds himself literally prostrate before the altar seeking some meaning in his suffering.

Douthat continues to discover remedies for his condition, but his experience has produced a book in which the natural world confronts us with suffering’s source and signifies the possibility of redemption. The Deep Places elucidates creation’s shadow side, the abyss of suffering that leads us to search for answers to our most profound questions of creation, pain, and evil.

Douthat is, I think, proposing a conversation. As a low-level functionary in the medical-industrial complex, I would like to take him up on that offer. There may be much to learn from sharing our stories. Whether others will join us is more than I can promise.