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In the 1970s, John M. Olin, one of the country's leading industrialists, decided to devote his fortune to saving American free enterprise. Over the next three decades, the John M. Olin Foundation funded the conservative movement as it emerged from the intellectual ghetto and occupied the halls of power. The foundation spent hundreds of millions of dollars fostering what its longtime president William E. Simon called the ?counterintelligentsia? to offset liberal dominance of university faculties and the mainstream media and to make conservatism a significant cultural force. Among the counterintellectuals the foundation identified and supported at key stages of their careers were Charles Murray during his early work on welfare reform, Allan Bloom as he wrote The Closing of the American Mind, and Francis Fukuyama as he was developing his ?End of History? thesis. Using exclusive access to the John M. Olin Foundation's leading personalities as well as its extensive archives, John J. Miller tells the story of an intriguing man and his unique philanthropic vision. He gives fascinating insights into the foundation's role in helping the CIA fund anti-Communist organizations during the Cold War and its extensive help to Irving Kristol and others as they moved from left to right to found the neoconservative movement. He tells of the foundation's early and critical role in building institutions such as the Federalist Society and the Heritage Foundation, which served to transform conservative ideas into national policies. A Gift of Freedom shows how John M. Olin's ?venture capital fund for the conservative movement? helped develop one of the leading forces in American politics and culture.
One of the grim comedies of the twentieth century was the fate of miserable victims of communist regimes who climbed walls, swam rivers, dodged bullets, and found other desperate ways to achieve liberty in the West at the same time as intellectuals in the West sentimentally proclaimed that these very regimes were the wave of the future. A similar tragicomedy is being played out in our century: as the victims of despotism and backwardness from third world nations pour into Western states, the same ivory tower intellectuals assert that Western life is a nightmare of inequality and oppression.In The Servile Mind: How Democracy Erodes the Moral Life, Kenneth Minogue explores the intelligentsia's love affair with social perfection and reveals how that idealistic dream is destroying exactly what has made the inventive Western world irresistible to the peoples of foreign lands. The Servile Mind looks at how Western morality has evolved into mere "politico-moral? posturing about admired ethical causes-from solving world poverty and creating peace to curing climate change. Today, merely making the correct noises and parading one's essential decency by having the correct opinions has became a substitute for individual moral actions.Instead, Minogue posits, we ask that our government carry the burden of solving our social-and especially moral-problems for us. The sad and frightening irony is that as we allow the state to determine our moral order and inner convictions, the more we need to be told how to behave and what to think.
Over the past thirty years, as Wesley J. Smith details in his latest book, the concept of animal rights has been seeping into the very bone marrow of Western culture. One reason for this development is that the term "animal rights? is so often used very loosely, to mean simply being nicer to animals. But although animal rights groups do sometimes focus their activism on promoting animal welfare, the larger movement they represent is actually advancing a radical belief system.For some activists, the animal rights ideology amounts to a quasi religion, one whose central doctrine declares a moral equivalency between the value of animal lives and the value of human lives. Animal rights ideologues embrace their beliefs with a fervor that is remarkably intense and sustained, to the point that many dedicate their entire lives to "speaking for those who cannot speak for themselves.? Some believe their cause to be so righteous that it entitles them to cross the line from legitimate advocacy to vandalism and harassment, or even terrorism against medical researchers, the fur and food industries, and others they accuse of abusing animals.All people who love animals and recognize their intrinsic worth can agree with Wesley J. Smith that human beings owe animals respect, kindness, and humane care. But Smith argues eloquently that our obligation to humanity matters more, and that granting "rights? to animals would inevitably diminish human dignity.In making this case with reason and passion, A Rat Is a Pig Is a Dog Is a Boy strikes a major blow against a radically antihuman dogma.
For most people, the word "orphanage? conjures up images of poor little Oliver Twist pleading for more gruel. Many are convinced that the history of orphanages is a social welfare record of total devastation to the lives of the children who grew up in them. Indeed, many of the scholars who contributed to Home Away From Home began their research with the conventional negative view of orphanages. But they arrived at far more balanced assessments of the historical record: while the orphanages studied were not perfect, they were often good solutions to dire conditions for children.The future of America's most vulnerable citizens is on the line, says Richard B. McKenzie, the editor of this volume. Today's government-run child welfare system is detrimental to tens of thousands of children. Foster care, intended as a temporary solution, has turned into permanent but inadequate care for many. While adoption is a solution for some children, others are difficult to place or legally unavailable for permanent placement.In re-examining the surprising success of orphanages in the past, Home Away From Home highlights the great value of providing a truly stable environment for youngsters, and it explains how orphanages might again be a powerfully beneficial social institution.
The wonders of progress are all around us, so commonplace that we usually take them for granted. Moved by curiosity and compassion, we have built a world that satisfies many deep human needs, especially the desire not to stand so naked in the face of nature's many malignancies. To cancer, we say chemotherapy; to infertility, we say in vitro; to depression, we say Prozac. Without technology, man is impotent, and only a fool would romanticize the age when mothers and children died regularly in childbirth, when keeping warm and staying fed were life's central struggles, and when the visible afflictions of the body had no other explanation except the hatred of the gods. Of modern progress, there is much to be proud.
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