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We need to love smaller, more energy-efficient houses and cars in order to love people more. We need to give up much of our casual oil consumption for leisure. We need to love being a little hungry now and then to avoid food waste. We need to create ways of leisure that are joyous and productive, instead of “drowning our troubles away,” as Anthony says.

children are inchoately aware of the sadness of the world; it’s another of the human mysteries that they already have access to. Lobel’s genius is in choosing for his subject tragedies that are too small to really qualify as tragedies, and thus by the paradoxes of the spiritual world become the deepest and most incandescent tragedies of all.

My point is not to get lost in conventional debate here. But seeking to heal from the culture war, I want to uncover the bodies of my neighbors, which industrial stories kick in the face, deform, and then at election time bury beneath the red-blue map. Aligned with my neighbors, I want to stand in a place off that map, outside those stories.

In her introduction, Hudson calls The Soul of Civility “a humanistic manifesto.” And she’s right: the book is steeped in humanism, in more ways than one. First, Hudson underscores the profound potential of humanistic texts, from a variety of human civilizations, to pinpoint the thorniest problems of human existence and to help readers contemplate how best to address them.

None of us gets to choose where we land. But if we cannot choose the times in which we live, we can choose how we live in the time we are given. Will we do so thoughtfully or heedlessly? Courageously or cravenly? Honestly and honorably or falsely and deplorably?

Maybe we can just call it something else, like, “Living with family and friends in a neighborhood designed to encourage the building of social capital, relying on them in real and tangible ways (rather than just manufacturing reasons to occasionally interact with them), and overcoming the isolating dynamics of modern life.”

It is not solely (or perhaps even primarily) about there being more hours of work and therefore less time for reading. It is about the possibility of work hovering over every moment of supposed leisure. For me, that is the fundamental distraction, not TikTok. So yes, smartphones are the problem.

A good number of Christian scholars draw first and foremost on Thomas Aquinas for their accounts of beauty. Desmond, though he’s aware of and engages with the Thomistic tradition, has spent much of his career interacting with the thought of Hegel, perhaps most directly, as it pertains to the subject of beauty, in Art and the Absolute: A Study of Hegel’s Aesthetics.

Barba-Kay argues that we tend to resolve our cognitive dissonance by outsourcing all the choices that do matter and consoling ourselves with a plethora of choices that don't.

The liberty and justice which republics are erected to safeguard requires, as Milton and the Founders knew, a moral, virtuous, and religious citizenry. Without this moral and virtuous spirit, the citizenry is slothful and servile. Despotism takes hold once the bulwark of liberty and justice, moral love, has withered away. Welcome to the twenty-first century.