Whether we’re talking about churches, universities, or office buildings, in almost every case I’m a staunch defender of architectural classicism. To my mind, the built environment should be more beautiful than dated “modernist” rectangles, grungy Brutalist monstrosities, or deranged postmodern creations: it’s not hard to intuit that there are certain forms that comport with our deepest aesthetic convictions (as traced by Nikos Salingaros in his magisterial Twelve Lectures on Architecture: Algorithmic Sustainable Design). Give me
I greatly appreciated reading Timon Cline’s recent piece, The Necessity of Contingency, written in response to AJ Maynard’s Black Mirror: Bandersnatch and the Pitfalls of Calvinism. In fact, I wish I’d read something like Timon’s piece a few years ago, during one of my more vitriolic anti-Calvinist stages. Indeed, over the last few years, I’ve come to learn (to my chagrin) that I’ve been trafficking in mischaracterizations of historic Reformed thought. In my concern to
Parable There once lived an early modern Siberian man who loved nothing more in life than to mold statues. In fact, his whole soul was fulfilled to the utmost by the process of his labor and the results of his art: beautiful, good statues of virtuous humans. He too was a virtuous man, possessing habits that facilitated his happiness. As such, he was looked upon by his community as honorable. One day, the man was
Author Ryan Shinkel offers the second part of his defense of Nagel, considering the philosophical role of the evolutionary biologist and Nagel’s understanding of the subjective life.