Having thrived for millennia amidst Arab societies despite their inferior status, Oriental Jews were swiftly uprooted in a matter of decades by the Arab-Israeli conflict. A once-in-a-lifetime exhibit at Paris’s Institute for the Arab World attempts to synthesize conflicting narratives of trauma and nostalgia.
The real problem is that something is wrong with the state of science itself. More accurately, something is wrong with the state of academia, in which the system of academic promotion is overly focused on the superficial outcomes of science rather than on the actual meaning and contribution of the findings.
Sadly, Macbeth turned out to be more of a miss than a hit. Livermore replaced the original Scottish setting of Verdi’s opera and Shakespeare’s play with a modern urban gangster war. The idea is far from original. Theater directors have toyed with it for at least forty years, not only with Macbeth but with other operas featuring political power tainted by betrayal and a hint of sexuality.
How do localism and nationalism fit together? How do each of these philosophical approaches to place use and abuse the innate noble feeling of patriotism? Over the course of Chesterton’s story, we are challenged to confront these questions and answer how we ought to live.
Islamic apologetics have, somewhat contradictorily, tended to ally themselves with a secular, Western academic drive to denigrate European culture and Christendom.
Interested readers should know that, in what is billed as “the return of one of the greatest pianists of our time” spanning from Beethoven’s “Appassionata” and Chopin’s “Third Sonata,” Yefim Bronfman will perform a piano recital at the Teatro Auditorium Manzoni in Bologna on February 28, 2022.
This new book by a senior lecturer at the University of St. Andrews is a bracing, short but expansive, study of poetic expressions of the fall of two fabled civilizations.
Political satire is at its best when it transcends the limitations of partisan thinking. “Don’t Look Up” fails to do this.
From the desert of modernity, there is a path, and that is the path of tradition and return—as in the soul’s return to God.
If de Beauvoir’s elders can be accused of mistaking repression for virtue, then she and her intellectual peers were blind to the fact that over-indulgence is not freedom, but, instead, ranks among the most irresponsible forms of neglect.
The phony ‘tolerance of relativism’ must inexorably and unavoidably translate in practice into what it really is: the most implacable, ferocious intolerance.
The novel is compelling (even spellbinding at times)—and if it is called antiquated, it is only because we have forgotten that the oldest human battle is the worthiest one: the battle to achieve and maintain virtue in a fallen world.
