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It is profoundly strange to suggest (as Shiny Happy People implicitly does) that there is something strange and nefarious about people who believe in their principles wanting to see them become a reality in the public square.

In a perfect world, our children would romp out the door after completing their chores and their schoolwork (we homeschool) and knock politely at their best friend’s door, who lived just around the corner in our quiet, speeding-car-free neighborhood, and spend a couple of hours engaged in free creative play, or a massive self-directed building project, or an epic game of Scrabble. How I sometimes wish we lived in that world!

We are not meant to die alone in nursing homes and hospitals, with gray faces, morphine drips, and flickering television screens. We are meant to live, die, and live eternally surrounded by a community of love. Creating that community of love, especially within one’s family, takes hard work and sacrifice.

Folks reading this site might, and there is a minority of the public that spends the time and money to grow produce or seek out good, local farms. But most people only really think about food when they can’t get it or when the grocery bill increases. A big reason we have the system we do is that the majority of the populace prefers cheap, convenient, processed food.

Turns out, there are other Mandalorians, and our hero is a traditionalist. After this encounter, some speculated that Mando would go “the way of the creedless Unitarianians, steadily shedding his beliefs one by one.”

To appeal to personal rights seems to be an appeal to the highest value, and it is no wonder that people are feeling spiritually and socially starved. No one in earlier times would have considered his rights apart from his duties and responsibilities, or her privileges apart from her obligations.

While some of Salter’s discussion here is “inside baseball” for economists, what he is trying to achieve is laudable, namely getting distributists to recognize some shortcomings in their theory while encouraging economists to take distributism more seriously as a way of pursuing vital economic and social goods.

The intrusion of AI-generated content into the university sphere is a strange kind of judgement, even an old-style apocalypse, whose real gift is neither its productive power nor the opportunity it provides to declare one’s Luddite bona fides. ChatGPT is, both more simply and more profoundly, a revelation.

It is hard to say who this land belongs to, but I know without a doubt that I belonged to it from my earliest youth. I was raised just south of town, on a defunct dairy farm surrounded by miles of pasture and scrubby woods. I can barely remember a time before I was allowed to roam over that countryside freely.

Pattinson captured the appeal of Christopher Nolan’s movies: “You can either really, really dig into it, find so many different threads to pull, or you can appreciate it as a big, massive adventure movie, and you don’t even need to know what’s happening that much.”