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A portrait of John Adams.

John Adams warned that without virtue, republics collapse. Today, billionaire spending and unchecked wealth test whether America can place the common good above private gain.

John Adams Warned Us: A Republic Without Virtue Cannot Survive

John Adams understood a truth that feels even sharper today: a republic cannot endure without virtue. Writing to Mercy Otis Warren in April 1776, he warned that public Virtue cannot exist in a Nation without [private virtue], and public Virtue is the only Foundation of Republics.” For Adams, liberty would not be preserved by clever constitutions alone. It depended on citizens who could restrain their selfish impulses for the sake of the common good.

That insight has lost none of its force. Some people do restrain themselves. They accumulate enough to live well and then turn to service, family, or community. Others never stop. Given the chance, they gather wealth and power without limit. Left unchecked, selfishness concentrates material and social resources in the hands of a few, leaving many behind and eroding the sense of shared citizenship on which democracy depends.

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Protest sign, We the people.
Protests have been sparked across the country over the last few weeks.
Gene Gallin on Unsplash

Why Constitution Day Should Spark a Movement for a New Convention in 2037

Sept. 17 marked Constitution Day, grounded in a federal law commemorating the signing of the U.S. Constitution on Sept. 17, 1787. As explained by the courts of Maryland, “By law, all educational institutions receiving federal funding must observe Constitution Day. It is an opportunity to celebrate and discuss our Constitution and system of government.”

This week also marked the release of an important new book by the historian Jill Lepore: “We the People: A History of the U.S. Constitution” (as reviewed in the New York Times in a public link). Here’s an overview of her conclusions from the publisher:

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America’s Long History of Political Violence—and Why We Can’t Ignore It Now

Political violence has deep roots in American history. From 1968 to today, Jeanne Sheehan Zaino explore why violence remains a force for change in U.S. society.

Getty Images, B.S.P.I.

America’s Long History of Political Violence—and Why We Can’t Ignore It Now

In 1968, amid riots and assassinations, a magazine asked leading intellectuals why America was so violent. Among the responses was one that stood out—H. Rap Brown’s now-infamous line: “Violence is as American as cherry pie.”

Anthropologist Clifford Geertz dismissed the phrase as a cliché. But sociologist St. Clair Drake took it seriously. “However repulsive and shocking,” Drake wrote, Brown was “telling it like it is.” Americans, he said, must face the fact that their society is, by global standards, a very violent one.

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Political Violence Escalates: Charlie Kirk’s Assassination and the Fragility of Democracy

The appalling assassination of conservative activist Charlie Kirk while speaking at Utah Valley University marks another escalation in the dangerous normalization of political violence in the U.S. The murder of such a high-profile political figure underscores the fragility of democracy when disagreement is expressed not through debate or ballots but through the barrel of a gun. The tragedy must be understood as part of a broader pattern of radicalization, identity threat, and inadequate safeguards for candidates and elected officials.

After the assassination of a state legislator in Minnesota, we published an analysis on the psychological roots of political violence. That piece examined how violence is often driven more by deep psychological insecurity than by ideology, which political psychologists refer to as “defensive extremism.” Individuals who feel excluded, humiliated, or stripped of control can come to see violence as the only way to regain significance. This is especially true in contexts of rapid change, social isolation, or echo chambers that amplify grievances. As research indicates, the majority of violent acts are expressive rather than strategic eruptions of anger and fear, which are framed as moral or political necessities.

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