"Poetry and Philosophy" by Justin Bailey

As the logical positivism rose to ascendancy, poetic language was increasingly seen as merely emotive. Wittgenstein’s influential Tractatus argued that only language corresponding to observable states of affairs in the world was meaningful, thus ruling out the value of imaginative language in saying anything about the world. Poetry’s contribution was rather that it showed what could not be said, a layer of reality which Wittgenstein called the “mystical.” Despite Wittgenstein’s interest in the mystical value of poetry, his successors abandoned the mystical as a meaningful category, exiling poetry in a sort of no man’s land where its only power to move came through the empathy of shared feeling.

Yet some thinkers, like Martin Heidegger, reacted strongly to the pretensions of an instrumental theory of knowledge to make sense of the world. Heidegger, Hans-Georg Gadamer and Paul Ricoeur all gave central value to poetry in their philosophical method; signifying a growing sense among continental thinkers that poetic knowing was an important key to recovering some vital way of talking about and experiencing the world that had been lost.

"Conservatism" by Matthew Minerd (2013)

In American politics, there is perhaps no word that is more over-simplified than “conservative.” Many people use this term as though it has a single meaning and expresses a single historical-political outlook. Nothing could be further from the truth. The development of American conservatism must be understood as a combination of a number of strands of ideology that often coexist with great tension and difficulty. Although there are many groups that are combined in this larger assortment, two examples will suffice to show the great diversity present in this seemingly simple group.

For instance, there are the “traditionalist conservatives,” who generally are concerned with preserving Western culture and tradition against the developments of modern thought and culture. In many ways, this type of conservatism is the most “conserving”; that is, traditionalists are primarily concerned with maintaining the “old order” of Western civilization and learning. Because of these concerns, the traditionalist conservatives are very wary of any kind of major governmental program that promises to bring a “new order” into existence. While not disagreeing with the idea of progress, these conservatives believe that any such changes should occur organically, in a natural manner over a period of years. 

On the other hand, there are also the “libertarians," who are often classed as “conservatives” as well. They are surprisingly different from the traditionalist conservatives. The libertarians are primarily concerned with maximizing freedom and limiting the role of government in individual lives. In many ways, they represent the kind of modern individualism disagreed with by the traditionalists.

These two opposed groups are able to come together in the general notion of “conservatism” because of their shared attitudes toward the government, particularly the federal government. The traditionalists wish to limit the role of the federal government out of a fear that it will ruin traditional culture through radically new plans and agendas. The libertarians seek to limit it out of a desire to give individual citizens maximum freedom of choice and action. While these two branches of “conservatism” are in many ways opposed to each other, they somehow manage to coexist along with many other positions that are all called “conservative” in spite of similarly striking differences.