Heritage Foundation - Latest News Tracking & Analysis


Latest News Politics , Business , Finance , Technology , World News & Opinion & Tracking & Analysis.

United States of America
Website
🇺🇸 english
Unknown
Heritage Foundation

Heritage Foundation

Primary focus: Unknown


Recent Reportage

Latest coverage from Heritage Foundation

Updated: Two Decisive Theaters for Safeguarding America in Dangerous Times

In October 2020, The Heritage Foundation proposed that the Navy focus its limited resources on two maritime theaters critical in peacetime and any modern war in which the United States might find itself.[REF] The concept of maritime decisive theaters is a reframing of the Army’s decisive terrain concept for strategic naval operations in today’s comprehensive rivalry with China that some, including Heritage,[REF] have called out as a dangerous whole-of-society challenge. In short, control of the right decisive maritime theaters enhances deterrence and enables an economy of force for strategic effect in both peacetime competition and wartime.Decisive theaters in the context of the new reality with China, but not just China, are primarily maritime, and the idea is a reinterpretation of a fundamentally land-based concept. In 1981, the term decisive terrain was introduced in U.S. Army doctrine and further refined in the Army’s 1982 Field Manual. However, the term has origins in Sun Tzu, Carl von Clausewitz, and Antoine-Henri Jomini. Common to all is a locality that affords a marked advantage to a military force that occupies it and its loss means likely defeat in a campaign.Heritage’s proposed decisive theaters in 2020 were the Eastern Mediterranean (stretching from the Black Sea to the midway point of the Red Sea) and the South China Sea. The rationale then was that adequate naval presence in these two theaters would balance the threat from Russia and China. Moreover, given the strategic imperative of these theaters to both China’s and Russia’s strategic interests (military, economic, diplomatic), it would thereby focus their attention on a theater of America’s choice and advantage.[REF] Since decisive theaters were initially proposed, the geostrategic environment has, through July 2026, changed markedly: Russia has been waging an attritional war on Ukraine that is taking a toll on the Russian military and economy (1 million military casualties, 380 aircraft lost, 29 warships destroyed, over 14,000 tanks and armored vehicles destroyed);[REF] Iran and its proxies since October 7, 2023, have been engaged in a series of debilitating conflicts; Venezuela’s narco-terrorist Maduro regime has been toppled; and dark fleet shipping moving sanctioned cargo is increasingly being interdicted on the high seas. These events will shift the strategic calculus in Beijing, necessitating a reassessment of today’s decisive theaters.This changed strategic environment, thanks to President Donald Trump, offers new opportunities and risks that necessitate a shift in military operations. Specifically, the Navy will need to adjust its deployment planning and increase overseas posture—naval platforms and their operations focused on specific strategic goals—in the Arabian Sea while accelerating naval efforts in the South China Sea.South China Sea Remains Top Priority for Naval PresenceIn the most recent National Security Strategy (November 2025) and the National Defense Strategy (January 2026), China is the acknowledged principal threat.[REF] As such, understanding its strategic objectives and operational vulnerabilities is key in defining today’s decisive theaters. As in 2020, due to a combination of historical sensitivities, economic realities (shipping routes), and proximity to Taiwan, the South China Sea remains the top priority decisive theater.Unchanged since the 2020 decisive theaters initial recommendation, China’s main strategic direction remains unification with Taiwan, which informs its military modernization and expansion measured against the U.S. military.[REF] The pace has been remarkable towards a goal of being prepared to prevail against the U.S. in a conflict over Taiwan by 2027—a date first highlighted before Congress by then Commander of Pacific Command, Admiral Philip Davidson.[REF] Since then, the Chinese Navy has shed smaller vessels for today’s fleet of primarily larger, modern warships totaling 332 and deployed invasion-specific platforms, such as a massive offshore bridging system.[REF] This has also engendered a more active military that since August 2021 has sustained high levels of naval and air presence around Taiwan and the normalization of highly provocative median line crossings in the Taiwan Strait.[REF]As in 2020, an unmistakable U.S. naval presence near China’s rich industrial Pearl River Delta and naval stronghold on Hainan Island would be more than a military deterrent; it would be a force to shape behavior at sea. In addition, Chinese military operations in response to the U.S. presence would afford critical insight into Chinese military operational patterns expected in conflict. It is, of course, important to recognize as well that this force would operate at risk from DF-26 and DF-21D anti-ship ballistic missiles tested in these waters were events to lead to war.On the other hand, if the U.S. pursues a less disciplined strategic operational approach, it runs the risk of miscommunicating its interests, thereby increasing the risk of miscalculation on China’s part and potentially resulting in a long and costly war. Events of the early post–Cold War era leading up to massive man-made island garrisons of 2015 confirm this view.[REF] Ever since the departure of U.S. forces from bases in the Philippines in 1991, this region has witnessed a notable increase in China’s encroachment and provocations that have turned violent against Philippine forces, most notably in the summer of 2024 and 2025.[REF]Finally, there is an opportunity to rally Southeast Asian nations for a common cause and complicate Chinese operational planning for a future war. Among key considerations will be Chinese control of the approaches to Taiwan from the South China Sea. Access and familiarity with the waters and ports in the region will be important before the fighting begins and can help to deter a Chinese military adventure this decade. Achieving this will require the leadership and commitment of resources that a numbered Navy fleet can best manage (more in “Recommendations for the United States” below). The Case for an Arabian Sea Decisive TheaterFrom Catherine the Great to the Soviets to today, Russia has attempted to secure lasting footholds in the Eastern and Central Mediterranean. Securing such a position would enable Russia to threaten the southern flank of the North Atlantic Treaty Organization (NATO) and implement a counter-encirclement strategy. In line with Czarist Russian thinking, the Soviets maintained the 5th Eskadra (squadron) at Tartus, Syria, as a regional bulwark and to defend their southern flank from NATO.[REF]Since the December 2024 collapse of the Syrian Assad regime, Russia has no military regional footholds within the theater, and it seems unlikely to have the capacity to secure one given the prolonged war with Ukraine.[REF] This war has greatly diminished its Black Sea Fleet and its capacity to be reconstituted. As such, limitations on Russia’s Black Sea naval capacity should be enshrined in potential peace negotiations.While Russia’s presence in the Eastern Mediterranean is much reduced, it is not zero and should be expected to remain a presence to contend there—much as Russia’s Pacific Fleet has remained active throughout the current Ukraine war. Significantly, as NATO begins to meet its defense spending goals and rebuilds its naval capacities, allies appear on track to adequately confront this Russian residual or transitory Mediterranean presence. To this end, Russia’s limited naval forces have in recent months been forced to escort its dark fleet of tankers engaged in illicit petroleum trades, thereby having less time to harass NATO navies or threaten American interests.[REF] Unchallenged sanctioned shipping has been a situation until recently that benefited China; long relying on cheap, sanctioned petroleum carried on unregulated commercial shipping flying a national flag of convenience frequently—the so-called dark fleet.[REF] In recent months, the presumably sanction-proof dark fleet has come under increasing multinational direct action. This began with the December 10 capture of M/T Skipper by the United States, with India, Malaysia, France, the United Kingdom, and Belgium having since joined the global effort.[REF]The early January 2026 toppling of the Maduro narco-regime in Venezuela has begun to unravel illicit petroleum networks and to spur more actions against the dark fleet.[REF] This Caribbean success fed into a confrontation now playing out over Iran’s nuclear ambitions, which shuttered shipping through the Strait of Hormuz—imperiling 25 percent of the world’s energy shipments.[REF] These events are also creating a cascading effect that is seeing former Latin American partners of China teetering, such as the communist Cuban regime facing collapse with the loss of easy energy from its one-time socialist Venezuelan ally.[REF] The net effect is a strategic shock to Beijing, which has created gas lines like those seen in 1970s America during the Organization of the Petroleum Exporting Countries (OPEC)–driven energy crises.[REF]For Beijing, assuring timely shipments via unavoidable maritime chokepoints to meet its energy needs is no longer just a Malacca dilemma, but a Hormuz and Panama dilemma.[REF] In total, China imported 4.4 percent more petroleum than in 2024, amounting to over 11 million barrels a day in 2025 that include “petro-laundering” illicit petroleum shipments by commingling them in third-party storage sites then reclassifying the source, such as suspected in Malaysia. This illicit energy network has enabled China to secure more than 22 percent of its energy needs from Iran (1.38 million barrels/day), Venezuela (0.389 million barrels/day), and Russian dark fleet tankers (0.8 million barrels/day); an additional 0.9 million barrels/day arrive from Russia via pipelines.[REF] Chinese shipping options are further being constrained ashore.Under pressure from President Trump and significant debt of Chinese port operator CK Hutchinson, Panama refused to renew any port operations in the Canal Zone with China.[REF] While the Panama Canal is not currently a major thoroughfare for Chinese energy products, its control by friendly U.S. operators places the more than 20 percent of total Canal capacity in cargo and refined petroleum products that China does ship there under scrutiny.[REF] The net effect is a potential reordering of China’s energy imports and strategic calculations in a conflict with the United States as it pursues military ties and market access across Latin America, Africa, and the Middle East. Today, Beijing’s overseas energy reliance overwhelmingly is moved by shipping that is vulnerable to U.S. naval interference, as demonstrated by increasing incidents of dark fleet seizures. However, tardy commitments, and, in July 2026, the absence of allied naval presence to secure shipping in the Strait of Hormuz, demonstrate nagging limitations of NATO and America’s Asian allies to act in an effective manner to protect shipping vital to an American war effort. In April, conflict with Iran seemed to be winding down with a ceasefire agreement, but for weeks, Western allies like France and Japan, despite having nearby naval forces, failed to commit those forces to clear mines or escort neutral shipping through the Strait of Hormuz.[REF]Despite this, actions taken against the dark fleet and China’s sanctioned sources of energy are presenting a new reality that will force tougher choices on China. In the interim, China will likely have to pay more for petroleum while seeking new petroleum sources—most likely in the Gulf of Guinea and Middle East. In both cases, the loss of assured access through the Panama Canal and increased international scrutiny and capture of dark fleet ships will compel increased Chinese energy shipments through the Indian Ocean. This loss cannot be adequately mitigated given limited Russian pipeline capacity and seasonal pack ice along the Northern Sea Route that blocks access to Russia’s Yamal petroleum terminal which China draws from. In the immediate future, the effect will be an increase in strategic value of the Arabian Sea to China as a source of energy, its growing African trade, and with markets further West.[REF] Recommendations for the United StatesGiven the changed strategic realities in 2026, the U.S. Department of War should consider the South China Sea and the Arabian Sea to be the two decisive maritime theaters for the rivalry with China. This would inform the disposition of U.S. forces globally, while prioritizing these two new decisive theaters to enable an economy of force that safeguards national interests at the same time as it seizes the strategic initiative. Determining the balance of effective naval presence is a function of what minimum capability in and outside these decisive theaters in platform numbers is needed to deter and, if needed, respond to opportunistic actions by Russia or other likely threats. In the Arabian Sea, sustaining military pressure on Iran to comply with terms of a future ceasefire, and to hold significant Chinese energy and trade interests at risk, will define the forces required. Similarly, in the South China Sea, deterring China from attacking Taiwan and checking its coercive naval activities will inform the forces needed in this primary decisive theater. To this end, it is recommended:1. To achieve the needed shift in strategic military focus, the President should stipulate in an executive order the strategic prioritization of the South China Sea, followed by the Arabian Sea. This order should direct the Development Finance Corporation to favorably review proposals for infrastructure development that would enhance forward military presence in these regions. Further, it should direct the Departments of War and State to propose additional forces required in theater and fill vacant regional staff billets. As of July 2026, the role of Ambassador to United Arab Emirates (UAE)—a key ally in the conflict with Iran—has been vacant since January 21, 2025.[REF] The UAE’s importance to regional U.S. interests as a major energy producer is further enhanced since departing OPEC on May 1, 2026.[REF]2. The Secretary of War, acting on the President’s executive order, should direct the Chairman of the Joint Staff to prioritize deployment planning for the South China Sea and Arabian Sea regions. Specific units and timelines are to be determined via the Global Force Management process, and all service deployments should be considered, such as Marine Corps Littoral Regiments and Army Multi-Domain Task Forces.[REF]3. The Secretary of the Navy should propose to the President and Congress the establishment of First Fleet and expansion of Fifth Fleet’s area of responsibility. To better align naval forces to regional strategic effects, the Fifth Fleet should be responsible for the entirety of the Indian Ocean. Given the damage done by Iranian missile attacks on Fifth Fleet headquarters in Bahrain during the current conflict, consideration should be given to shifting to an afloat command ship.[REF] To better focus and support naval forces actively engaged in high stakes peacetime operations against Chinese maritime coercion, the First Fleet should focus on the South China Sea.[REF] Specific areas of responsibility, command relationships, headquarters, and staff are discussed in the Heritage Foundation Backgrounder, “An Effective Maritime Campaign Against China Requires a New Fleet-Centered Approach.”[REF]4. The National Security Advisor should direct actions across the interagency process to encourage and, as necessary, insist on enhanced allied naval activity in the Black Sea, Eastern Mediterranean, Red Sea, and Gulf of Guinea. The intention is to augment and increasingly substitute U.S. naval presence as it is redirected, and to enhance interdiction of dark fleet shipping. As some NATO member nations currently conduct routine deployments to the Gulf of Guinea and Eastern Mediterranean, the impact should be modest. Additionally, deployments by NATO and Asian allies—notably Japan since 2011, when it established a base in Djibouti for counter-piracy operations—and additional allied naval presence in the Red Sea have become more routine but will require a new focus on deploying platforms able to suppress kinetic threats to shipping. This is not a new mission need, as the Houthis began attacking shipping in solidarity with Iran, Hamas, and Hezbollah in November 2023. Such deployments should be viewed as an enhancement to current counter-piracy patrols. That said, allied deployments to the Red Sea must include greater strike capability to re-open the Bab-el-Mandeb Strait as U.S. presence is shifted to other theaters. Finally, once the war in Ukraine is concluded, NATO will need to resume deployments to the Black Sea at a higher level than pre-conflict. Managing this shift of U.S. forces will require intense planning and diplomacy to balance the transition of capabilities and capacities to allies while not providing an opportunity for hostile action against U.S. interests.ConclusionDuring the final stages of the Cold War, naval forces were focused on the high north Atlantic to undermine Soviet military confidence—a decisive theater of its time. Operations like Ocean Venture ’81 shifted the strategic initiative and accelerated the end of the Cold War.[REF] Today the U.S. confronts a China globally present and backed by a massive shipping fleet and an expanding modern navy. With limited U.S. naval forces, a smart approach is required that focuses on two decisive theaters updated to better address today’s changed strategic environment—the South China Sea and the Arabian Sea. Operating in these decisive maritime theaters effectively can deter foes, seize the strategic initiative, and shape the theater to benefit U.S. interests.Brent D. Sadler is Senior Research Fellow for Naval Warfare and Advanced Technology in the Douglas and Sarah Allison Center for National Security at The Heritage Foundation.

7 hours ago

People, Place, Principles: Capturing the Meaning of American Heritage and Citizenship

I. Introduction: The Creed vs. Culture Debate“Our nation is not founded on a religion. It’s not based on a common culture, even, or heritage. We’re a creedal nation.”[REF] With those words in an interview with Reason’s Nick Gillespie, U.S. Supreme Court Justice Neil Gorsuch reignited a long-running argument about American identity. The short clip of Gorsuch’s quote soon lit up X with some defending and others criticizing Gorsuch’s formulation, and the fire burned for days.Among critics, for instance, Christopher Rufo argued that principles cannot float free of the culture that birthed them.[REF] Others circulated a vintage clip of the late Justice Antonin Scalia. A Catholic of Italian descent, Scalia made the culturalist case with characteristic bluntness: America does have a distinct culture descended from British (and mostly Protestant) colonies. To pretend otherwise is dangerous.[REF]The exchanges between the “creedalists” and “culturalists” were polarized and, as social media arguments tend to be, cartoonish. Both sides landed blows, but both also often missed their target for a simple reason: Pitting creed against culture sets up a false dilemma.​Justice Gorsuch is right to argue that America was constituted by explicit moral commitments rather than mere geography, ethnic kinship, or dynastic accident.[REF] His critics are right to argue that the American creed, such as it is, did not drop from the sky; it is the fruit of a specific culture—the Christian West—and the specific inheritance of the British settlers who founded America. Some American colonists even saw their passage to the New World in terms of a covenant much like the biblical exodus of the Hebrews from Egypt into the promised land.If we strip the creed from that culture, it becomes like seeds thrown on hard, dry soil: It cannot take root. Recall, for instance, the democracy-supporting debacles in Iraq and Afghanistan. Strip the culture from the creed, on the other hand, and we lose the moral leverage that allowed our predecessors to condemn slavery and segregation.In 2026, the creed vs. culture debate is animated by deeper questions of personal and national identity. This became obvious in the social media row over the Gorsuch interview:What is America?What makes someone an American?Is it merely a legal designation of citizenship or something more?And if the latter, then what exactly?This is no mere academic dustup. In this 250th year since our nation’s birth, America faces a decline in patriotism, chaos in mass legal and illegal immigration, the lack of assimilation of hostile enclaves, and the return of the politics of racial identity. The creedal reading of America, amplified during the Cold War as an ideological counter to Soviet universalism, now contends with a culturalist reaction born from the catastrophic failures of nation-preserving at home and nation-building abroad. Iraq, Afghanistan, and Libya exposed the hubris of treating the Declaration of Independence as an export commodity detached from the people, institutions, and habits that gave it birth.Neither side has concocted its position from thin air. Both appeal to early American sources. Both respond to real failures and real dangers. But when set in caricatured opposition as they are here—and on social media—neither captures the complex reality of our American Republic. It traps us in the back-and-forth of a false dilemma. A much better way to answer the question of American identity is to see the people, the place, and the principles as aspects of an organic whole.One way to see the virtues of this alternative synthesis is first to formulate not the caricatures, but the strongest arguments—the steelmen—on each side of the creed vs. culture debate. Let us begin with the creedalist case.II. The Creedalist CaseThe best creedalists do not argue for principles in a vacuum. They argue that America, more than any other nation, was constituted by explicit moral commitments rather than by ethnic kinship or dynastic accident. These commitments, not genes, language, or religion per se, provide the normative basis of membership and loyalty.The British writer G.K. Chesterton—hardly a secular liberal—observed this from a distance with admiring clarity. In What I Saw in America, he wrote that America is “the only nation in the world that is founded on a creed. That creed is set forth with dogmatic and even theological lucidity in the Declaration of Independence.” He called America “a nation with the soul of a church.”[REF] Our country, in his rendering, is a polis that functions as a religious body functions insofar as it demands adherence to a set of propositions, not mere ethnic membership or historical happenstance.There are several good arguments for this view.1. The founding documents constitute the nation. America did not simply produce founding documents. Those documents founded America. They brought 13 separate colonies first into a war and then into a united constitutional order. As Harry Jaffa wrote, following Lincoln (who was echoing the book of Proverbs), the Declaration is the “apple of gold” inside the constitutional “picture of silver.” The Declaration is the moral core that helps to give the entire structure its meaning.[REF] Many nations are formed by peoples who draft charters to describe themselves. America was formed by a people who constituted themselves through a charter.Lincoln understood this. At Gettysburg, he called the nation a proposition: “conceived in Liberty, and dedicated to the proposition that all men are created equal.”[REF] He did not present the proposition so much as a settled fact, but as an aspiration to be tested and perpetually renewed lest it fail.2. The creed enables moral self-correction. The single most powerful argument for the creedal view is its role in American moral history. Frederick Douglass indicted American hypocrisy in his 1852 “What to the Slave Is the Fourth of July?” speech.[REF] In doing so, he appealed to the Declaration. In the same way, when Susan B. Anthony argued for women’s suffrage, she grounded her case in the Declaration’s proposition of equality.[REF] Martin Luther King Jr. later did the same in his “I have a dream” speech, calling on America to honor “the promissory note” of its founding documents.[REF]In each case, the creed provided the moral leverage that cultural tradition alone could not provide. A purely culturalist account of America, defined only by its inherited practices, would have no internal principle of critique against slavery or segregation. The creed enables the reform.3. The creed creates a non-ethnic basis for citizenship. In American Exceptionalism: A Double-Edged Sword, Seymour Martin Lipset identified the “American Creed” as liberty, egalitarianism, individualism, populism, and a laissez-faire economy.[REF] This, he argued, is the primary explanation for America’s distinctiveness among nations. One may disagree with his interpretation of the creed—as I do—but still affirm his basic argument. A national creed has enormous practical virtue: It creates a form of national identity that is available in principle to anyone regardless of ancestry.A creed, rightly framed, allows us to define a cultural identity that is distinct from ethnicity. One can fully embrace the American cultural inheritance—such as the English language, Protestant-inflected natural law tradition, common law liberty, constitutional government, and habits of self-governance—whatever one’s physical ancestry may be.The early United States did just this: It purchased the Louisiana Territory and Alaska and annexed the Republic of Texas, Florida, and California. Each region contained peoples with a history, Christian tradition, and ethnic stock that were different from those of the original American colonies. These peoples became Americans. Similarly, Irish Catholics, Italians, Jews, and many others immigrated to our shores and assimilated to American culture without sharing its founding ethnic stock from England and (in slave states) West Africa.The Irish Catholic, the Jewish immigrant, and the Vietnamese refugee can become an American by subscribing to America’s principles, internalizing its practices, and becoming a legal citizen. No blood quantum, ethnic lineage, or ancestral tie to Plymouth or Jamestown is required. This openness is why so many want to come to our country. It is also why America until recently could absorb vast new and far-flung territories and integrate millions of immigrants without the ethnic fractures that have destroyed other countries.4. The universality of our founding principles is a strength, not a weakness. Creedalists argue that the truths of the Declaration—natural rights, human equality, government by consent—and the core truths presupposed by the Constitution and Bill of Rights are not just American quirks. They are grounded in human nature. They are universally valid even if not universally recognized. This means that, in addition to a history, America has a mission: to show both that self-government under ordered liberty is possible and that it allows more human flourishing than the alternatives allow.George Washington expressed something like this in a 1788 letter to Dutch patriot Francis Adrian Van der Kemp: “I had always hoped that this land might become a safe agreeable Asylum to the virtuous persecuted part of mankind, to whatever nation they might belong.”[REF] Without invoking it, Washington was drawing on the idea of our country as a “city upon a hill” that began with John Winthrop and continued at least until Ronald Reagan. America represents an aspiration that is fit for all humanity.[REF]III. Where the Creedalist OverreachesThe creedalist case has real force, but it strains in two places.1. There is the fragility of propositions in isolation. Creedalists often assume that because their principles are universally valid, the cultural origins of those principles can be left behind. (Recall Justice Gorsuch’s formulation at the beginning of this essay.) But this does not follow. A truth can be both universal and culturally embedded. After all, the Pythagorean theorem is true everywhere, but it took a particular culture to discover it, and it takes years of education to grasp it. So too with the Declaration, Constitution, Bill of Rights, and the truths these documents presuppose.Isolated propositions are especially fragile. When “all men are created equal” fractures into a dozen incompatible meanings, as it has, what holds the nation together? A noble notion of equality too readily becomes what Alexis de Tocqueville called a debased and limitless “passion for equality.”[REF] A purely creedal nation has no cultural reserves, no shared trust, no memory to draw on to resist this decay. It becomes an argument waiting to lose. Shared culture provides the social trust that makes constitutional government possible. It cannot itself be replaced by constitutional government.[REF]2. There is what we can call the exportability problem. The failure of recent efforts to export liberal democracy to Iraq, Afghanistan, and Libya suggests that we cannot simply plant our creed in alien cultural soil. Many countries now have constitutions like our own and pay lip service to equality, human rights, and the like, but they also have outcomes that are quite different from our own. This does not disprove the universality of the creedalists’ principles, but it does suggest that the embodiment of those principles requires a specific cultural deposit that creedalism by itself cannot generate.[REF] Think, for example, of the persistent problem of “shame/honor” cultures in much of the Islamic world.IV. The Culturalist CaseOn the other side of the debate is culturalism, which in its strongest form is not mere ethnonationalism. Thinkers like Russell Kirk, Samuel Huntington, and Roger Scruton make a different argument: Principles cannot float free of the cultures that generate and sustain them.[REF] Ideas require embodiment in habits, virtues, institutions, loyalties, and the love of places and peoples. A nation needs far more than a syllogism. The culturalist insists on continuity, not racial purity. The question is not who your grandfather was, but what you love, what you know, what habits you form, and what loyalties you carry.As with creedalism, several arguments can be advanced for culturalism.1. The creed presupposes rather than creates a culture. The culturalist’s strongest point is that the Declaration’s “self-evident truths” were not and are not evident to everyone everywhere. Quite the contrary: They may have been evident to the men who wrote and endorsed them because of a specific intellectual and moral formation, but those men and those truths are the fruit of 1,800 years of Western history that draws from the deep wells of Rome, Athens, and Jerusalem. More specifically, the Declaration, Constitution, and Bill of Rights draw from centuries of English common law, Christian and especially Protestant theology, the classical natural law tradition, Whig political theory, and colonial self-governance.As Samuel Huntington has argued in Who Are We?, the American Creed did not drop from the sky. It was the product of “Anglo–Protestant culture,” of the specific inheritance of the British settlers who founded America.[REF] In this sense, the creed is the output of a culture, not its input. Huntington’s famous counterfactual makes this point vividly: “Would America be the America it is today if in the 17th and 18th centuries it had been settled not by British Protestants but by French, Spanish, or Portuguese Catholics? The answer is no. It would not be America; it would be Quebec, Mexico, or Brazil.”[REF] The point is not, for example, that Portuguese Catholics are inferior, but that the mix of theological, legal, and political traditions that produced our creed was contingent, not universal or inevitable.This insight was present already in the Founding generation. “Providence,” as John Jay famously wrote in Federalist No. 2 to persuade New Yorkers that America was already a single nation, “has been pleased to give this one connected country to one united people—a people descended from the same ancestors, speaking the same language, professing the same religion, attached to the same principles of government, very similar in their manners and customs.”[REF]2. The self-evidence of the truths requires cultural formation. In a Heritage Foundation First Principles essay, Gillian Richards Augros notes that the Declaration does not say that “these truths are self-evident.” It says rather that “[w]e hold these truths to be self-evident.”[REF] This is a statement of a community’s active assent, not a bare metaphysical assertion. The truths are self-evident within a shared moral and intellectual context, which Jefferson called “the American mind.” Again, that mind was shaped by various forms of dissenting Protestantism (including a narrow thread of Catholicism and Quakerism), natural law theology, colonial experience, and the habits of self-governance of 13 related but distinct colonies. Without that cultural backstory, the proposition that “all men are created equal” is hardly self-evident.3. Creeds need the right cultures to survive. Roger Scruton puts a related point most sharply: Nations are not contracts between individuals who share principles; they are inheritances. A nation, including our own, is a “first person plural” forged by shared history, custom, language, and loyalty to places and dead generations. Pure creedalism, Scruton warns, reduces citizenship to an ideology test. When the ideology fractures—as ours has—what holds the nation together? A purely creedal nation has no home to defend, only an argument to prosecute.[REF] No soil, no memory, no love; just a syllogism, and no one dies for a syllogism.On this score, Scruton points to the indispensability of “territorial jurisdiction” to meaningful self-government. He also notes that the “we” of the Constitution’s “We the People” points to a preexisting people and not to some display of political founding ex nihilo.[REF] This is true even of the United States, which really did have a Founding.In The Virtue of Nationalism, Yoram Hazony presses a related point: National identity is based not on race, but on “bonds of mutual loyalty” to a shared culture and history. These bonds are not abstract; they require a specific people, place, and inheritance. In the breach, abstract universal principles, precisely because they apply everywhere, bind no one strongly. What moves people to sacrifice for their country is rarely a set of abstract propositions alone, but rather love of this country, these people, this land, these comrades-in-arms.[REF]4. Creedalism has a tendency toward ideological imperialism. Many culturalists note a historical pattern: Creedal nations are tempted to export their principles through force. The American wars in Vietnam, Iraq, and Afghanistan were all justified in part by the creedal idea that freedom and “democracy” apply everywhere and that it is America’s mission to spread them. American ideas of equality, rights, and consent of the governed became untethered from the institutions, culture, people, and place in which they prospered. The catastrophic results suggest that the creed, when severed from the cultural soil that nourishes it, can become an instrument of hubris rather than liberation.[REF]5. Without cultural continuity, the creed becomes infinitely malleable. The culturalist observes that the same creedal language—“all men are created equal”—has been invoked to justify wildly different, even contradictory, policies: open borders and closed borders, the sexual revolution and natural marriage, progressive redistribution and laissez-faire capitalism. A creed with no cultural context provides no stable political guidance. It is a “wax nose” that can be shaped by whoever has the power to define its terms.[REF]V. Where the Culturalist OverreachesThe culturalist case, like the creedalist case, is strong but lacking. It has three main problems.1. Slavery. Any version of American identity that emphasizes cultural continuity over a creed must grapple with the fact that slavery was also part of the Founding cultural inheritance. The universal principles of the Declaration provided the moral leverage to condemn and eventually abolish it. A pure culturalist has a hard time explaining why slavery was wrong as opposed to merely inconvenient or inefficient. Frederick Douglass’s appeal to the Declaration was not a creedal evasion of history; it was the most powerful weapon against the culture’s deepest failure.[REF]2. Assimilation. If we define America as a specific cultural inheritance rooted in English Protestant settlements, what is the status of the millions of loyal Catholic, Jewish, Orthodox Christian, and other Americans whose ancestors came later? The creedalist offers a clear answer: full membership on equal terms for all who subscribe to creedalist principles and adopt the relevant civic habits. Creedalism is not just consistent with strict requirements for immigration and citizenship; it requires them. Americans are under no obligation to admit those with political or religious views that are contrary to American principles. Culturalists, by contrast, struggle here: They either become ethnically exclusionary or must quietly concede the creedalist’s point.[REF]3. The inevitability of principles. Perhaps Scruton’s most powerful insight is that national identity must be particular and inherited, but even this insight is grounded in a philosophical claim about human nature and political order that depends on a set of universal principles. Culturalists cannot avoid principles; they can only argue about which ones are foundational. The claim that our nation is defined by its unique culture is itself a proposition.[REF]VI. America as a Covenantal NationBoth sides of the creed vs. culture debate, then, carry real strengths and real liabilities. That tension is what calls for a third way, or a synthesis, that absorbs the strengths of both creedalist and culturalist arguments while avoiding their weaknesses.One early American concept that can guide us in this endeavor is the idea of America as a covenantal nation. This concept draws on the Puritan tradition that informed the early American colonies, the theistic and natural law framework of the Founders and the West more broadly, and the civic-republican tradition of Lincoln. It provides precisely the kind of framework that goes beyond the false creed vs. culture dilemma.[REF]A covenant, unlike a mere contract, binds not just present parties, but past and future generations as well. It is something given rather than chosen. It is not merely inherited, because it makes moral demands. It confers both rights and duties. It involves a people bound to each other by shared history and place and is anchored to a set of principles that transcend and judge their cultural practices. For early American colonists, it included a covenant with God as the source of both our rights and our duties.The notion of America as a covenant captures what neither pure creedalism nor pure culturalism can capture. It involves a people bound to each other by history and place, and it is anchored in principles that transcend and judge their culture.From the creed: It offers universal moral standards that judge the nation’s practices and enable moral self-correction.From the culture (or people): It offers historical memory, shared institutions, love of place, and the habits of character that make self-government possible.From place: It offers rootedness in a specific geography that generates the loyalty and stewardship that abstract principles cannot generate.To build on the richness of our nation as a covenant, let us now consider the synthesis “People, Place, Principles.”[REF]VII. The Synthetic View: “People, Place, Principles”People, Place, Principles captures the three irreducible elements of American identity and depends on several interlocking arguments.1. Creed and culture: Partners, Not Rivals. As noted above, the debate between creed and culture is a false dichotomy. The two are organically related in a way that makes claims about their opposition misleading.The Declaration’s truths are not merely the projection of one culture’s preferences. They are universally valid. But their self-evidence, intelligibility, and institutional embodiment are all culturally mediated. As Gillian Richards Augros puts it, “The truths of the Declaration fall under this category. They are in principle discernible by the natural faculty of reason, but they are not obvious to everyone. Rather, they are clear to those of sufficient education and moral formation.”[REF]Conversely, the culture is not merely an inert substrate. Our Founding culture was itself shaped by the principles it generated. The experience of self-governance in the colonies, theological tradition of covenant and consent, and legal tradition of common law rights produced the Declaration and later the Constitution and Bill of Rights, but these documents in turn transformed the culture that produced them. Creed and culture move dialectically, each reshaping the other.2. Principles require character, and character requires culture. The Founders’ own understanding of republican government was deeply culturalist. They did not believe that just any people with the right constitution could sustain republican liberty. They believed that republican government, or what is now often called ordered liberty, requires republican character, and that character is formed by “habits of the heart,” which Montesquieu and Tocqueville called “moeurs” or manners. These are more than mere ideas.[REF]Consider, for instance, Washington’s 1796 Farewell Address, in which he said that “[o]f all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports.”[REF] Or consider John Adams’s insistence that the Constitution was “made only for a moral and religious people”[REF] or James Madison’s concern about faction.[REF] All of these reflect the Founders’ view that self-government requires a self-governing people shaped by virtue, religion, and civic habits. This is not a culturalist rejection of the creed; it is what the creed itself requires. The creed demands the culture that sustains it, but it also shapes and even transforms that culture. Liberty without virtue spawns licentiousness. Rights without duties spawn chaos.3. Place: The Forgotten Partner. Creed and culture dominate the debate, but neither captures the notion of America as a place. The synthetic view includes it. America is not just an idea and not just a people. It is a land. It includes the Rocky and Appalachian Mountains, the Rio Grande and Mississippi Rivers, the Pacific coastline and Florida Everglades, the High Plains of Texas, the Midwest’s endless fields of wheat and corn, and the Olympic Peninsula’s temperate rain forests. The frontier shaped American character as surely as Christian theology did. Think of the protected harbor of Boston, the agrarian tradition, the continent’s vastness and geographical diversity, the relationship between settlers and wilderness: None of this reduces to creed or culture, yet all of it formed who we are.Wendell Berry has written of how “affection” of place grounds citizenship.[REF] A purely creedal identity floats free of geography. It could exist anywhere, so it belongs nowhere in particular. A purely ethnic identity can survive exile, but genuine national loyalty requires a home. A home is not an abstract proposition, not merely a tribe, but this soil, these rivers, these purple mountain majesties.[REF]Nor is this a recent insight. In Federalist No. 2, just before his famous lines about America as a common culture, John Jay appeals to the particularity of our land:It has often given me pleasure to observe, that independent America was not composed of detached and distant territories, but that one connected fertile, wide spreading country was the portion of our western sons of liberty. Providence has in a particular manner blessed it with a variety of soils and productions, and watered it with innumerable streams, for the delight and accommodation of its inhabitants—A succession of navigable waters form a kind of chain round its borders, as if to bind them together; while the most noble rivers in the world, running at convenient distances, present them with highways for the easy communication of friendly aids, and the mutual transportation and exchange of their various commodities.[REF]The land is not a mere stage set or scenery. It is the material substrate of our loyalty and prosperity. Some will fight for a noble idea. More will fight for a beloved place. Even more will fight for a beloved place that is imbued with a noble idea.4. Lincoln: Creed and Culture Working Together. Lincoln’s statesmanship offers a profound historical example of the synthesis of people, place, and principles. Lincoln did not choose between creed and culture; he used the creed to call the culture to its own best self.In his First Inaugural Address, Lincoln invoked “the mystic chords of memory, stretching from every battlefield and patriot grave to every living heart and hearthstone all over this broad land.”[REF] Two and a half years later, in the Gettysburg Address, Lincoln did not simply invoke the Declaration as an abstract principle. He situated it in a specific narrative. He observed that “our fathers brought forth on this continent”—rooting the creed in a particular people’s history and sacrifice. He called the nation to honor the dead of Gettysburg by rededicating themselves to a proposition.[REF] But the meaning of that rededication was the cultural fact of shared sacrifice, shared memory, and shared place. The creed needed the culture to give it motivational force; the culture needed the creed to give it moral direction and a capacity for self-correction.Harry Jaffa’s interpretation of Lincoln captures this synthesis. Lincoln, Jaffa argued, was a “prophetic statesman” who recognized that the American people had been faithless to their founding principles. He then called them to repentance and renewal. Even years before he became President, in his 1854 Peoria address, Lincoln spoke of our “ancient faith” as an inheritance passed on by our “fathers.”[REF]This is not the language of pure creedalism, which has no concept of national faithfulness or betrayal. Nor is it pure culturalism, which has no external moral standard by which to judge the culture. It is the language of a people with a covenant.[REF] Such a people are bound to each other by the history of their shared place and are bound to a set of principles that transcend and judge their cultural inheritance.5. The principles are true but require formation to be seen as self-evident. As noted, Gillian Richards Augros anticipates the synthetic view in her essay “Creed and Culture: Self-Evident Truths and the Formation of the American Mind.”[REF] Her argument focuses on the very text that creedalists are most likely to identify. The Declaration, she notes, says that “[w]e hold these truths to be self-evident.” This is indeed the form of a creed, and like many creeds, it is not merely an assertion. The text does not say that the truths that follow are self-evident. Rather, it takes the form of what modern analytic philosophers refer to as a “propositional attitude statement,” as when one says “I believe that some roses are red” rather than “some roses are red.”Moreover, the signers of the Declaration claimed that the truths they affirmed are self-evident. How should we understand this? The details are complex, but the essence of Richards Augros’s argument is that self-evidence is not a property of propositions in isolation; it is a property of propositions as grasped by prepared minds. The truths about human equality and natural rights are in fact true, genuinely self-evident, and accessible to reason, but they require a certain moral and intellectual formation to be seen clearly—to be seen as self-evident. That formation comes from a particular culture.The synthetic view of American identity that includes a people, a place, and principles yields four mutually reinforcing propositions:The creed has universal normative force (against cultural relativism).The creed requires specific cultural formation to be perceived and lived (against naive creedalism).The culture is not arbitrary but is oriented toward and judged by the creed (against pure culturalism).The culture must be preserved and transmitted for the creed to persist (against progressive dissolution of our cultural inheritance).VIII. The Virtues of the Synthetic ViewThe point of People, Place, and Principles should now be clear: It builds on the traditional notion of a covenant nation, resolves the tensions in the creed vs. culture debate, captures their key insights, and avoids their key liabilities. In this way, it can provide rhetorical guidance for those who seek to defend the American Republic effectively.1. Against Naive Creedalism. Contrary to Justice Gorsuch’s denial of an American culture, we should avoid treating the Declaration as a self-sufficient civic religion or suggesting that American identity is purely a matter of ideological subscription. The principles require a people to hold them, a place to embody them, and a culture to transmit them.“Our creedal notions,” philosopher André Archie observes, “can be made tangible through certain cultural practices that reinforce them.”[REF] This is precisely the synthetic insight: The creed is not self-sustaining; it requires cultural practices, such as civic education, patriotic ceremony, shared memory, and common language, to remain alive.2. Against Ethnonationalism. We need a way to distinguish cultural continuity from ethnic purity. The early American colonies were English colonies populated by colonists of English descent and by slaves brought against their will from West Africa. However, the American cultural inheritance is far more than this. It includes the English language, the natural law tradition, Christian-inflected moral formation, and common law notions of liberty. These cultural strands are available in principle to those who are willing to do the hard work of assimilating them. While a shared ancestry can be and historically has been a common way to form citizens, it is formation and cultural inheritance, not heredity and ancestry, that determine the fate of a nation.3. Against Cultural Relativism. The synthetic view allows us to defend the principles of the American Founding and what they must presuppose even if they require the right cultural context to see their truth as self-evident. The Declaration, for instance, is not merely a tribal document; it makes claims that bind all human beings and that provide the basis for America’s moral self-correction.4. For Civic Education. The synthetic view justifies the requirement that civic education be principled, historical, and accurate. We must teach students and citizens not just the what of the founding documents but the why. This requires that Americans know their cultural and intellectual sources. It also provides a way to defend our founding principles while not whitewashing those parts of the American story that fall short of our highest ideals.5. For Immigration and Assimilation Policy. The key litmus test for any definition of American identity is how it handles the central flashpoint in our contemporary debates: immigration and assimilation policy. Assimilation was long a key element of American success but in recent decades has been distorted or abandoned. If we are to preserve American identity as a people and place informed by certain fundamental principles, we must insist that immigration require assimilation.In his response on X to Justice Gorsuch’s claim that America is “not based on a common culture, even, or heritage,” Matthew Peterson posted this:Assume this is true and that Gorsuch is also right about what that creed is.It hasn’t been taught in generations and it certainly isn’t taught to immigrants.But, of course, the truth is far worse than that. A new creed *has* been taught for generations.So to the extent that there is an American creed, Americans are (at most) deeply divided on what it is, and what it means.[REF]The synthetic view provides a defense of the need for assimilation and an account of what assimilation should require and what it can achieve. It is not the creedalist caricature: “Affirm the creed, sign on the dotted line, and you’re American.” Nor is it the culturalist caricature: “You can never really belong unless your grandfather lived here.” Assimilation, rather, is how new Americans acquire the cultural formation that makes the principles intelligible and livable.Assimilation requires learning the language, understanding and identifying with our history and unifying stories, acquiring the habits of self-governance and civic participation, abandoning customs and beliefs that are hostile to American culture, affirming and embracing the principles of our Founding, and coming to love this place and its people. Assimilation is demanding but not prejudiced. It is culturally assertive but not rigidly ethnic.We must insist on these prerequisites for immigration and citizenship, especially if we are to avoid the narrow ethnic conformity that is common in many nations. Citizenship is not and should not be available to everyone. Some religious and cultural practices and beliefs are contrary to American culture. It is common sense, not bigotry, to reserve immigration to those who will embrace American culture and its principles and to deny entry to those who will not. The American Experiment can endure and be open to newcomers only if its citizenship comes with non-negotiable duties.Our first President, George Washington, held these ideas together in a 1783 letter to Joshua Holmes: “The bosom of America is open to receive not only the Opulent respectable Stranger, but the oppressed persecuted of all Nations Religions; whom we shall wellcome to a participation of all our rights previleges, if by decency propriety of conduct they appear to merit the enjoyment.”[REF] For obvious reasons, champions of open immigration often cite this letter, but note the final limiting phrase, “if by decency propriety of conduct they appear to merit the enjoyment.” Not only right beliefs but right behavior, in Washington’s mind, were prerequisites to entry even for those claiming the status of refugee.6. For a Thicker and Broader Creed. Finally, unlike a narrow creedalism, the synthetic view preserves the creedal element of American identity without reducing the meaning of the American Founding—and of our national “creed”—to a single principle such as equality, liberty, natural rights, or limited government. Such reductionism, which John Zmirak has referred to as “America the Abstraction,”[REF] is a key source of ire among culturalists. People, Place, Principles captures the richness and depth of the ideas that informed the Founding generation and our foundational documents. The Declaration of Independence, the Federalist Papers, the Constitution, and the Bill of Rights contain interconnected ideas that depend on deeper, unstated premises.As noted above, the most recited portion of the Declaration—“the greatest sentence ever written” according to Walter Isaacson[REF]—does take the form of a creed for the original signers. It literally begins with “We hold these truths.” These words deserve a certain pride of place in our national memory, but if they alone constitute our creed, why do Americans not routinely recite them? The closest thing we have to a recited creed would be the Pledge of Allegiance “to the flagand to the republic for which it stands.” We require immigrants to recite the Naturalization Oath of Allegiance as the final step in becoming American citizens, yet the Oath makes no mention of the Declaration. Instead, it says in part, “I hereby declare, on oaththat I will support and defend the Constitution and laws of the United States of America against all enemies, foreign and domestic.”[REF]If we abstract from these various practices, what do they suggest is the American creed? It must be more than one principle or one sentence from the Declaration. It must surely include the principles, both stated and presupposed, in the Declaration, the Constitution and its apologetic defense—the Federalist Papers—as well as the Bill of Rights and even the laws rightly derived from these principles. The American creed is not, in other words, reducible to one proposition from one text.Take the principle most likely to be treated in isolation: equality. The signers of the Declaration held “that all men [that is, all human beings] are created equal.” Given the context and the document’s rhetorical function, we know that they meant at a minimum that no one is innately born to rule while others are born to serve.[REF] Jefferson expressed this sentiment just before his death in a letter declining an invitation to attend a 50th anniversary celebration of the Declaration in Washington:[T]he general spread of the light of science has already laid open to every view the palpable truth that the mass of mankind has not been born with saddles on their backs, nor a favored few booted and spurred, ready to ride them legitimately. By the grace of God, these are grounds of hope for others. For ourselves, let the annual return of this day forever refresh our recollections of these rights, and an undiminished devotion to them.[REF]Despite the persistence of American slavery, Jefferson hoped his words would one day be applied fairly. He understood that all human beings share the same moral and metaphysical status and so deserve corresponding respect. That claim rests on a theological truth: Every human being has intrinsic dignity as an image-bearer of God. This equality is therefore unlike the mere sameness shared by sea slugs, for example, by virtue of belonging to the biological subclass Heterobranchia.The Founders derived our unalienable rights (and logically corresponding duties) such as life, liberty, property, and the pursuit of happiness from the principle of our common intrinsic dignity. They invoked equality in the Declaration because of that document’s political purpose against the British monarchy, although intrinsic dignity is the more fundamental principle.Shorn from its proper context, the claim “that all men are created equal” could be and has been mistaken for quite different claims. For the Founders, equality did not mean that human beings were equal in skill, intelligence, or virtue. Nor did it imply or require direct democracy. As the structure of the Constitution makes clear, the Founders opposed both the tyranny of the mob and the tyranny of the king.Lincoln also understood this. In the very speech in 1857 in which he criticized the U.S. Supreme Court’s Dred Scott decision, he said this of the Declaration’s most famous phrase:I think the authors of that notable instrument intended to include all men, but they did not intend to declare all men equal in all respects. They did not mean to say all were equal in color, size, intellect, moral developments, or social capacity. They defined with tolerable distinctness, in what respects they did consider all men created equal—equal in “certain inalienable rights, among which are life, liberty, and the pursuit of happiness.”[REF]Nor would it have occurred to Lincoln or the Founders that equality required equality of economic outcome. Moreover, while it did require equal treatment under the law, equality did not mean that the law should treat people as interchangeable units. For instance, the DMV should not treat a child as if he or she were the same in all important respects as an adult, and a collegiate sports association should not pretend that a man is the same in all relevant respects as a woman.An awkwardly self-aware failure to apply the principle of equality marks the first half of our Republic’s history. The opposite error of progressivism marks the second half. Progressivism is in effect what happens when we detach the principle of equality from its cultural and conceptual roots. In short, both to grasp fully what the Founders meant when they invoked equality in the Declaration and to avoid progressivist errors, we must attend to its public meaning at the time and to its elaboration in the Constitution and laws that proceeded from it.As with the Declaration, so with the Constitution: Many principles that inform our constitutional order are not stated in our founding documents but are no less true and important. For example, the Founders shared a widespread conviction that while human beings are capable of great achievements, we are all flawed and susceptible to the unjust use of power. This was one of many commonsense truths, as Daniel J. Mahoney has said, that they did not have to theorize but simply took for granted.[REF]The various political and legal booby traps in these documents—the separation of powers among the three branches of government, separation of the states from the federal government, and limits on both government and the public enshrined in the Constitution and Bill of Rights—were designed to prevent any one person or group from acquiring too much power. Such byzantine details make little sense to someone who is unaware of the impact of the biblical idea of sin on the early American mind. Human fallenness is thus surely a founding principle even though it lacks the rhetorical pride of place enjoyed by equality in the Declaration of Independence.The same is true for several other principles, such as consent of the governed, rule of law, and ordered liberty. Our national creed includes several interdependent claims, some explicit and some implicit, that are expressed in multiple documents and nestled within a specific logical and theological context.ConclusionWe should reject the false dilemma that pits the American creed against American culture. Rightly framed, they are partners in the same story. To capture and preserve the meaning of American citizenship and of our American heritage for the next 250 years, we should work to preserve the people, the place, and the principles that together form an indivisible whole.Jay W. Richards, PhD, is Vice President of Social and Domestic Policy and William E. Simon Senior Research Fellow in American Principles and Public Policy at The Heritage Foundation.

3 days ago

The 2026 Edwin J. Feulner Lecture Featuring Charles Kesler

The Heritage Foundation is honored that scholar and author Charles R. Kesler will deliver the inaugural Edwin J. Feulner Lecture.The namesake of the lecture, Dr. Edwin J. Feulner (1941-2025), was a founder of The Heritage Foundation and one of the chief architects of the modern conservative movement. As Heritage’s longest-serving president, he helped pioneer the model of a policy-oriented think tank. Throughout his career, he was known as a principled leader who understood, “In Washington, there are no permanent victories or defeats, only permanent battles that every generation must wage to preserve the free society.”His reach extended far beyond Heritage, maintaining strong ties with academic and policy communities in the United States and abroad and helping to found and lead institutions that shaped public policy, educated students, strengthened civil society, and connected conservatives worldwide. His optimistic vision continues to guide the work of Heritage: building an America where freedom, opportunity, prosperity, and civil society flourish.The Edwin J. Feulner Lecture Series recognizes distinguished leaders and thinkers whose work reflects his commitment to principled ideas, strategic leadership, and the American ideal.Charles R. Kesler is the Dengler-Dykema Distinguished Professor of Government at Claremont McKenna College, a Senior Fellow of the Claremont Institute, and editor of the Claremont Review of Books. A leading scholar of American political thought and constitutionalism, he teaches in the Claremont Institute’s Publius and Lincoln Fellows programs and previously directed CMC’s Henry Salvatori Center for the Study of Individual Freedom. He earned his B.A. from Harvard University and his M.A. and Ph.D. in Government from Harvard. The recipient of the 2018 Bradley Prize, Kesler is the author, editor, and co-editor of numerous influential works on American politics and conservatism including Crisis of Two Constitutions: The Rise, Decline Recovery of American Greatness and the nation’s best-selling edition of The Federalist Papers.Sign up to receive invitations to all public events.Terms and Conditions of Attendance

5 days ago
1

Publishing Activity

Daily article output trend

Americans Value Religious Freedom—but Awareness of Government Actions Remains Low

All Americans Place a High Value on Religious Freedom, Among Core FreedomsAmericans on both sides of the isle consistently view religious liberty as essential to American life. Religious liberty is part of a broader set of widely shared values, including free speech and family stability.Concern About Discrimination and Government Targeting Is WidespreadVoters express concern about discrimination and the treatment of people based on their beliefs. Concern about these issues extends beyond any single religious group. Rather, voters see a broader pattern involving government authority, personal freedoms, and cultural pressures. While concern about anti-Christian bias is significant, a majority say broader religious discrimination or persecution is a major or moderate problem in the U.S. today. (69.8) This is not perceived as narrowly political or tied to a single constituency. Many Americans interpret it as a broader question of fairness and equal treatment under the law. Awareness Is Low—but Concern Rises Quickly When Voters Learn MoreDespite strong opinions about religious freedom in general, awareness of recent Department of Justice actions to ensure religious freedom remains limited. More than half of voters report hearing not much or nothing at all about the recent DOJ report. (58.1) After learning more details, a clear majority describe the issue as serious or somewhat serious. (68.2) Public Opinion Reflects a Readiness for ActionWhen voters are informed about potential threats to religious freedom, they show a clear willingness to support protecting these rights. (74.9 ) support action by elected officials to prevent federal agencies from unfairly targeting Christians or other people of faith. This aligns with broader findings showing that concern about religious discrimination and government overreach is already widespread, even before voters are exposed to detailed information. MethodologyConducted online from May 16-19, 2026 and May 31–June 4, 2026, among two samples of 1,000 registered voters nationwide, weighted to reflect the registered voter population on key demographic variables.. Respondents were recruited from an online panel and screened to confirm registered voter status. The sample Results are weighted and reported at a 95 confidence level with a margin of error of ±3.1 percentage points. Some percentages may not sum to 100 due to rounding.

6 days ago

Title IX’s Failed Experiment: Why Accommodating Sex Differences Beats Engineered Parity

IntroductionIn 2024, a Tunisian man defeated a Chinese woman for the Olympic women’s boxing gold medal. The spectacle of a biological male pummeling a female athlete shocked many and led to renewed calls to keep men out of women’s sports. However, under today’s civil rights regime, efforts to define and uphold the physical differences between men and women are dismissed as reflections of benighted stereotypes. Even Supreme Court nominees famously seek to evade answering the simple question, “What is a woman?” To protect single-sex women’s sports, we must therefore revisit the deeper feminist settlement that has governed athletics for decades.The predominant brand of American feminism successfully expanded female participation in competitive sports with appeals to fairness, equality, and opportunity. All of these retail terms were used to sell a deeper transformative vision.[REF] The language of “opportunity” has usually been deployed selectively. The ultimate aim of feminist thinkers was a new kind of woman who would be more independent and even dominant and less deferential and less oriented toward motherhood and traditional female graces.This radical ambition, articulated by Simone de Beauvoir and continued by her epigones, found bureaucratic expression in the expansive application of Title IX, the 1972 civil rights law that prohibits discrimination based on sex in any federally funded education activity.[REF] Title IX evolved from a seemingly modest anti-discrimination statute into a powerful engine of feminist social engineering, complete with proportionality mandates. The result has been two systemic distortions: a prejudice in favor of a male-normed competitive model for women’s sports and a prejudice against men’s non-revenue programs.These distortions rest on a false premise: that differences in competitiveness and interest between the sexes are stereotypes to be engineered away through state action and cultural revolution. Evidence from psychology, recreational participation, club sports, and cross-cultural studies shows that when it comes to sports, as elsewhere, differences between men and women are partly natural and only partly cultural.A better approach is possible. By unwinding our current regime and accommodating real sex differences, public institutions can expand genuine opportunity for women, improve lifelong habits of participation for women and men, and serve the broader goods of health, family, and human flourishing. True equality under Title IX requires policies that are grounded in human nature, not a world without sexual difference.The Feminist Educative ProjectFor leading feminists inspired by thinkers like Beauvoir and others, expanding competitive sports for women was never merely about fairness or “opportunity.” Promoting assertive athletics formed a core element of a broader project to remake female character itself—producing a new woman who would be more aggressive, assertive, dominant, and less deferential, less graceful, and less oriented toward motherhood and traditional feminine graces.Beauvoir, the intellectual godmother of second-wave feminism, articulated this vision with striking clarity in The Second Sex, first published in France in 1949. She lamented how traditional femininity denied women the “free and habitual resort to force” that boys naturally develop through rough play. Beauvoir held up wrestling as a paradigmatic activity through which a girl could learn “the conquering pride of a boy who pins his opponent’s shoulders to the ground.” In physical confrontation, a young woman could finally experience what it means to confront another as a “free being” seeking to “vanquish” her opponent, to “force an arm to yield and bend,” and “to assert one’s sovereignty over the world in general.”[REF]Beauvoir observed that the “competitive attitude, most important to young men,” remains little practiced among young women.[REF] To the contrary, women’s traditional sports rarely involve real violence or domination. An emphasis on femininity made women the second sex. True transcendence—the existential goal of becoming a sovereign subject rather than an immanent object—required women to embrace the physical aggression and will to power that patriarchy had long reserved for men. Sports, especially combative ones, were part of this liberation. Without participating in competitive athletics, a woman would remain trapped in passivity, defined by her body as something to be protected or adorned. Instead, the body must become an instrument of conquest. Beauvoir’s message was unmistakable: The docile, graceful, relational feminine character of the past must be destabilized and replaced.Underlying Beauvoir’s analysis is a radical understanding of the human—one that informs both gender ideology and our predominant approach to female sports. As I have argued elsewhere, Beauvoir separated “sex” from “gender” radically.[REF] Traditional society, she argued, defined women by their bodies: their reproductive capacity, their physical vulnerability, their immanence in the domestic and biological realm—in short, their sex. Gender, in this telling, is not the natural outgrowth of sex but a socially imposed set of expectations designed to keep women subordinate. Woman is condemned to “immanence,” trapped in the repetitive, species-bound tasks of childbearing and homemaking, while man has achieved “transcendence” through projects, conquest, and creative action.For Beauvoir, the gendered social script that defined women by their body left women to be the second sex. To become fully human, woman had to refuse the destiny written in her sex or biology and instead define herself through sovereign projects of her own choosing. By distinguishing and thus separating gender (the cultural script) from sex (the brute biological fact), Beauvoir opened the door to the radical claim that biology has nothing to do with destiny. As applied to sports, girls and women could learn to experience themselves as free beings rather than as objects defined by their bodies through combative and competitive sports.Beauvoir’s maximalism contrasts with earlier visions of women’s sports, which in their extreme form denied women a place in competitive athletics altogether. The feminist villain was Pierre de Coubertin, founder of the modern Olympics, who opposed extensive female participation in the Olympics and in sport generally. Women’s bodies, he argued, were not “cut out to sustain certain shocks,” and their poor performance would diminish the spectacle of sport.[REF] Most important, he thought an emphasis on competitive female athletics would undermine women’s “special dignity” and highest calling as “the companion of man, the future mother of a family.” At a minimum, Coubertin hoped to preserve a distinctly feminine ideal, not to assimilate women into Beauvoir’s male model of conquest and domination, but his maximal claim freezes women into their essential biological purpose and finds little room for sport.Later feminist scholars and activists built directly on Beauvoir’s foundation. Leslie Heywood and Shari L. Dworkin, in their influential Built to Win: The Female Athlete as Cultural Icon, celebrated the rise of aggressive, muscular, competitive female athletes as “shattering the Victorian ‘frail/docile’ stereotype.”[REF] They saw the new cultural ideal—powerful women dominating on the field or in the ring—as a feminist triumph that fused strength with a new independent identity. Similar themes appear across feminist advocacy for women’s boxing, wrestling, football, and rugby: These sports do not merely allow participation; they actively forge a less deferential, more confrontational female character.This educative intent extended beyond individual empowerment. It was hoped that competitive sports would disrupt the old sexual division of labor. By cultivating daring, risk-taking, physical dominance, and a desire for victory, athletics would prepare women for careers, leadership, and independence rather than homemaking and motherhood. The gentle, graceful, cooperative tendencies historically more common among women were seen under the feminist lens as products of oppression to be overcome. Opponents of this traditional vision thus hoped that sports would make the traditionally feminine woman less thinkable and less tenable.Crucially, this deeper project was almost never articulated openly in legal or policy arenas. In courts, congressional hearings, and administrative proceedings, activists spoke the neutral language of anti-discrimination, equal opportunity, and leveling the playing field. Opponents who raised concerns about character formation, sex differences in interests, or the loss of distinctively feminine approaches to physical activity would soon be dismissed as defenders of benighted stereotypes. This rhetorical strategy allowed the vision of the aggressive, sovereign female to advance under the cover of value-neutral civil rights enforcement and alternative visions—participation-oriented, pluralistic, or difference-respecting models of women’s athletics—to be marginalized as reactionary.The result was a slow, decisive cultural and institutional shift accomplished under the cover of a false liberal neutrality. Sports moved from a domain that largely accommodated natural sex differences in interests, competitiveness, and physicality to one that engineered greater female aggression and competitiveness. What began with Beauvoir as a philosophical project became administrative and judicial reality under expansive interpretations of Title IX.Title IX: From Accommodation to Engineered ParityTitle IX of the Education Amendments of 1972 stated simply that “[n]o person in the United States shall, on the basis of sex, be excluded from participation in, be denied the benefits of, or be subjected to discrimination under any education program or activity receiving Federal financial assistance.”[REF] Sports received almost no attention during the largely uncontroversial congressional debates. Only 15 Senators voted against the bill.From its passage in 1972 until roughly 1990, Title IX was hardly enforced at all, though what it meant and how it applied to sports were subjects of some controversy. The initial implementing regulations, issued by the Ford Administration in 1975, were flexible. They required only that schools “effectively accommodate the interests and abilities” of both sexes.[REF] A wide range of activities—interscholastic and intercollegiate athletics, club sports, intramurals, exercise classes, and even cheerleading—counted toward compliance, and separate teams based on competitive skill or contact sports were permitted by statute. This approach sought genuine accommodation rather than revolutionary transformation of female character or numerical outcomes.Female participation prospered during this period of light enforcement. Cultural shifts were already increasing interest in the early 1970s. Schools were meeting new demand. In high schools, the number of female varsity athletes rose from about 300,000 in 1971–1972 to 1.8 million in 1986. In colleges, the number climbed from roughly 15,000 in the late 1960s to 96,000 by 1992.[REF] Much expansion occurred voluntarily without heavy federal pressure.[REF] Schools also changed their offerings based on threats of lawsuits or predictions about the future direction of the policy.[REF]In retrospect, a Policy Interpretation issued during the Carter Administration in 1979 pointed the way to much more heavy-handed federal oversight. Responding to pressure from women’s groups, the Department of Health, Education, and Welfare (HEW) narrowed the definition of athletic opportunities to varsity competition only.[REF] Clubs, intramurals, and exercise classes could no longer be used to prove a school’s compliance with the law even if undergraduates or high schoolers preferred such involvement. The HEW document introduced the now-famous three-part test for compliance with the “effective accommodation” requirement. Schools could demonstrate compliance by proving one of the following:Substantial proportionality between athletic participation and undergraduate enrollment by sex;A history and continuing practice of program expansion for the underrepresented sex; orFull and effective accommodation of the interests and abilities of the underrepresented sex.[REF]Although the three parts were presented as alternatives, proportionality became the de facto safe harbor when enforcement tightened in the 1990s. Whatever flexibility there had been simply evaporated. Institutions that failed to achieve near-parity risked costly lawsuits and loss of federal funding. Standard 3—actual interest accommodation—was increasingly marginalized.Enforcement remained uneven through the Reagan years. In fact, the Reagan Administration partly deregulated sports programs at universities, holding that Title IX applied only to portions of universities receiving federal funds. The U.S. Supreme Court’s 1984 decision in Grove City College v. Bell limited Title IX’s reach to the specific programs receiving federal funds, temporarily shielding athletics, which received no federal funds at many institutions.[REF] This is how matters stood until Congress, over President Ronald Reagan’s veto, passed the Civil Rights Restoration Act of 1988, which restored institution-wide coverage.[REF] For the first time, sports would have to adhere to Title IX regulations from the U.S. Department of Education’s Office for Civil Rights (OCR).[REF]Aggressive enforcement began only in the 1990s. The first Bush and Clinton Administrations, working with federal courts, transformed the sports regime. New Title IX regulations, promulgated under the George H. W. Bush Administration, melded with equal protection jurisprudence to guide athletics toward gender parity and, where appropriate, sexual integration. The landmark case of Cohen v. Brown University (1992–1996), begun under the Bush Administration and completed during the Clinton years, proved pivotal.Brown University, facing a budget deficit, demoted two men’s teams (golf and water polo) and two women’s teams (volleyball and gymnastics) to club status. Despite the fact that Brown had one of the highest percentages of female athletes among major universities, several female athletes sued the school. Brown argued that it had to balance athletics and finances; that it could not fully accommodate female interests while ignoring male interest under the law; and that any differences between women’s sports and men’s sports derived from the fact that women, on average, showed less interest in competitive varsity sports than did men.Federal courts rejected Brown’s defense. According to the First Circuit Court of Appeals, even if empirical evidence showed that women had less interest in sports, such evidence “cannot justify providing fewer athletic opportunities for women than for men.”[REF] Women had to occupy as many athletics spots as their proportion of the student body if they wanted to satisfy Title IX’s demands. For Brown to reach a “safe harbor,” if women were 50 percent of its undergraduate population, 50 percent of the athletes must also be women.When the Supreme Court declined to review the lower court’s decision, proportionality became the practical standard. Then Brown tried to comply, further fleshing out the meaning of the decision. When Brown tried to count unfilled roster slots on the volleyball team as part of its total, courts held that roster spots must be filled; if they are not, it must be that Brown is not really trying. Unfilled roster spots would not help to prove that schools were creating opportunities for women; institutions had to fill roster spots or face liability. As a result, Brown, under court supervision, had to invest millions of dollars upgrading its facilities, hiring coaches, and improving its scheduling to create new prospects for women’s athletics.Federal courts adopted Brown’s reasoning across the country.[REF] The fact that women have less interest in sports is, on this reasoning, why Title IX demands that schools create parity between women and men in actual sports participation. Society has conditioned women to be less interested in sports and less aggressive by nature. As one Harvard Law Review article held, schools must use “Title IX to fight gender oppression.”[REF] Public education institutions must create, engineer, and heighten the attractions of competitive sports for women in order to comply with Title IX by creating “opportunity.” Without interest, the court reasoned, then there is no real opportunity.The Clinton Administration codified and radicalized the Brown decision. Colleges would have to conjure up and then satisfy unknown, “unmet needs” among females who did not (yet) know they were varsity college athletes. With further Department of Education guidance and litigation, the parity push was on. If men and women had different levels of interest and wanted to participate in different levels, the school would be liable. Under the Obama Administration, the Department of Education’s Office of Civil Rights applied the standard to high schools as well, challenging scheduling, facilities, and practice times.A Seventh Circuit case involving scheduling serves to illustrate the point. Boys play on Friday nights, but girls play during the week. Scheduling games on weekdays “creates a cyclical effect,” the judge contended, which “stifles community support, prevents the development of a fan base, and discourages females from participating in a traditionally male dominated sport.”[REF] Girls must play on weekend nights just as often as boys do; any other scheduling policy violates Title IX regulations. Colleges learned that the safest (and often cheapest) path to compliance was cutting men’s non-revenue programs rather than adding women’s teams or controlling costs in football and men’s basketball.The formative radical project becomes apparent throughout the development of Title IX.Should cheerleading, exercise clubs, or competitive dance count as athletic participation? No. Some activities and sports just reinforce stereotypes of women as non-competitive and less interested in sports than men are. Only competitive varsity sports count.Should schools define “equal athletic opportunity” as meeting the seemingly different “interests” of men and women? No. The idea that men and women have different interest levels in sports is a stereotype that Title IX must re-engineer. Proportional parity in competitive varsity sports is demanded both in high school and in college.Can schools accommodate different levels of public interest in male and female sports? No. Such differences are a vestige of outdated stereotypes.Is creating opportunity enough? No. Opportunity, to be real, must conjure up interest.Equal Protection Clause jurisprudence furthered the war on stereotypes. Laws assuming or tolerating sex differences would violate Title IX and the Constitution’s Equal Protection Clause. The Supreme Court’s 1996 decision in United States v. Virginia et al. struck down the Virginia Military Institute’s male-only admissions policy, dismissing the school’s “adversative method” and concerns about admitting women as based on “fixed notions” and archaic “stereotypes” about sex roles.[REF]Lower courts applied similar logic to sports, striking down boys-only wrestling, football, and other contact programs. Judges reframed safety concerns based on average physiological differences as paternalistic stereotypes.When an 8th grade girl was prevented from playing on the boys’ middle school football team, a federal district judge noted that under the Equal Protection Clause, any gender-based classifications must be “free of fixed notions concerning the roles and abilities of males and females” and cannot reflect “archaic and stere[o]typic notions.”[REF]A federal judge demanded the sexual integration of high school football because rules barring girls from playing football allegedly were based on the assumption that all girls “suffer from an inherent handicap” or are “innately inferior” to boys.[REF]A school district in Wichita, Kansas, prevented a girl from wrestling on her junior high team. Again, in federal court, the school district lost for running afoul of the Equal Protection Clause. Its concern to protect young girls from harm was characterized as reflecting “the very sort of well-meaning but overly ‘paternalistic’ attitude about females which the Supreme Court has viewed with such concern.”[REF]The combined force of Title IX’s administrative regime and the law’s expansive judicial doctrine locked schools into pursuing numerical parity in high-intensity, varsity-style competition or into integrating girls into boys’ sports.Perhaps boys dropped from volleyball or field hockey teams could play with the new girls’ sports. Yet courts have held that boys could not play in girls’ sports. As a federal district court held in the early 1990s, although Title IX applies “equally to boys as well as girls, it would require blinders to ignore that the motivation for promulgation of the regulation on athletics was the historic emphasis on boys’ athletic programs to the exclusion of girls’ athletics programs.”[REF] Boys are not excluded because they are on average bigger, taller, stronger, and faster than girls. “[U]nsupported assumptions and broad generalizations” about physical abilities, we are told, are part of a “baseless attempt to justify discriminatory policy.”[REF] Creating and protecting women’s sports compensated for a history of sex discrimination. Efforts to exclude boys from girls’ sports presumably would expire once schools or the country had done enough to compensate girls for past discrimination.Advocates for competitive female athletics find themselves on the horns of a dilemma. On one hand, sports as implemented under Title IX are designed to educate women toward a new character. Sports policy must make the non-competitive, feminine woman less thinkable and tenable, and competitive attitudes must spread to become more prevalent among women. As a result, advocates insist that varsity sports are the only thing that matters; that only competitive sports count (not cheerleading or dance or exercise); and that all policies and results reflecting enduring sex differences reflect benighted stereotypes.On the other hand, feminist reformers speak the gender-neutral language of expanding opportunities or leveling the playing field or equity as a means of sneaking in their moral project. Boys wanting to play women’s sports simply appeal to the official, gender-neutral categories of opportunity and equity. Feminists have a tough time protecting the integrity of women’s sports because all references to sex differences are, ipso facto, dismissed as benighted stereotypes.Distortions of the Current Title IX RegimeTitle IX’s demand for proportional parity is built on the doubtful assumption that all sex gaps in interest and ability are the products of an unjust patriarchal culture. As a result, today’s approach to sports in public educational settings is out of sync with natural preferences that have nothing to do with imposed stereotypes. Title IX, “originally an antidiscrimination law,” as Steven Rhoads has written, has been “transformed into a federal endeavor to manipulate women’s behavior in ways favored by certain women’s groups.”[REF] This distortion comes with at least two major costs:Because only varsity competition is counted, schools are not encouraged to support broader, recreational, or less competitive activities more aligned with many women’s preferences.Title IX has led to the defunding of male sports at the college level, the failure to grow male sports despite obvious interest, and the unnatural expansion of niche female sports so that schools could try to achieve proportional parity.The feminist settlement under Title IX has distorted natural patterns of participation by imposing an androgynous, high-competition model on women’s athletic endeavors while engineering numerical outcomes that harm men’s programs. This regime eclipses a more diversified, participation-oriented vision of women’s athletics and creates two systemic prejudices.The first prejudice favors a male-normed “elite” and competitive vision of women’s sports at the expense of broader, more feminine-friendly offerings. The hammer of Title IX compliance has turned everything in women’s sports into a competitive nail. As we have seen, early Title IX regulations under the Ford Administration allowed schools to build sports programs with different male and female cultures. Often, men were under the athletic department, while women’s sports were under physical education departments. Schools could count intramurals, exercise classes, cheerleading, club sports, and recreational activities toward compliance.From the outset, this male-oriented vision of female sports was controversial. Many feminists in the Beauvoir mold wanted female sports built on the male model, but other women wanted women-only sporting spaces reflecting a specifically feminine approach to sport and exercise. Not unlike “difference feminists” who valued how women spoke “in a different voice,”[REF] some wanted an approach to sport that was built on the inherently different character, priorities, psychologies, and bodies of women.The debate between feminist sport and difference sport played out in the pages of Ms., a flagship publication of the feminist movement, in the early 1970s. Ms. was replete with typical liberal feminist stories about girls overcoming discrimination and breaking into Little League or playing in boys’ basketball leagues or overcoming obstacles to run a mile in record time (for a girl). Other articles reflected the sporting difference.“The unhappy fact,” wrote movement lawyer Brenda Feigen-Fasteau, “is that sports have been designed for men’s rather than women’s bodies—which means that the emphasis is on strength. We have yet to see a major promotion of sports utilizing women’s unique flexibility and better balance.”[REF] Feigen-Fasteau wanted women to reject the male model of sports: “a display of aggression, a proof of toughness, a kind of primitive communication that replaces emotional intimacy.” Women, she argued, needed sports of their own and leagues of their own, and Ms. published articles about women’s soccer and softball leagues forming in the 1970s. The Texas softball league, for example, emphasized access, participation, fun, and personal growth over winning, and a soccer league in Austin, Texas, experimented with “different types of organization and philosophies about sport” such as not keeping score.[REF]Initially, as we have seen, institutions and regulations supported this sporting difference. The Association for Intercollegiate Athletics for Women (AIAW), which governed women’s college sports during the 1970s, promoted a more balanced vision. Founded and led by female physical educators, the AIAW emphasized participation over elite competition, rejected athletic scholarships at first, maintained fluid rosters, limited recruitment and travel, and avoided the commercial, win-at-all-costs ethos of the National Collegiate Athletic Association (NCAA). As Ying Wushanley has documented,[REF] the AIAW sought a balanced, feminine approach to sport. It valued wide participation, healthy living, fitness habits, and community rather than elite competition.This balanced vision gave way first to the NCAA and then ultimately to the proportionality standard. The NCAA’s takeover of women’s championships in the early 1980s, combined with the Carter Administration’s 1979 Policy Interpretation and subsequent court rulings, led to a one-size-fits-all model for women’s sports. The AIAW folded in 1982–1983 after losing members and resources to the better-funded NCAA, which emphasized elite competition.Much of this was consistent with pent-up female demand for sports competition, but the proportionality standard demanded expansions of high-intensity varsity competition for females. Cheerleading, dance, yoga, hiking clubs, recreational intramurals, and other athletic opportunities more aligned with average female interests and tendencies would not count for Title IX compliance reviews or equity reports. Beauvoir’s aggressive, dominance-oriented female athlete became the mandatory model, and more natural and diverse expressions of female interest in sport were sidelined.The second prejudice works against men’s sports. Especially after proportionality became the de facto safe harbor for compliance after the mid-1990s, colleges faced intense pressure to balance roster numbers with undergraduate enrollment ratios. The safest and cheapest path for many institutions was not to expand women’s programs dramatically or restrain spending on football and men’s basketball, but rather to eliminate men’s non-revenue teams. Following the Brown decision, universities accordingly eliminated hundreds of men’s non-revenue varsity programs.[REF] Wrestling, for example, lost more than 170 programs, and the number of men’s gymnastics teams fell from 79 to 21 at the Division I level.[REF] Significant cuts also occurred in men’s swimming, tennis, and track.[REF]In addition, “cuts” in men’s programs often meant either that the number of men’s sports grew at a much slower rate than the number of women’s sports or that their rosters were kept artificially smaller. The number of men’s soccer teams in all NCAA levels grew from 678 in 1995 to 826 in 2022—a gain of 148 programs—while the number of women’s soccer programs grew from 631 in 1995 to 1,035 in 2022—a much larger gain of 404 programs. Similarly, the number of men’s baseball programs grew from 827 in 1995 to 943 in 2022—a gain of 116 programs—while the number of women’s softball programs grew from 735 in 1995 to 986 in 2022—a significantly larger gain of 251 programs. Schools added numerous niche, women’s sports—rowing, equestrian, fencing, squash, beach volleyball, and others—primarily to improve the numbers for calculating proportionality. Women’s crew programs in the NCAA went from fewer than 150 in 2015 to more than 300 in 2022.[REF]These distortions flow directly from the Title IX regime’s assumption that men and women possess identical interests in competition and the need to implement proportional parity. By treating natural differences as stereotypes to be engineered away, today’s Title IX enforcement distorts the whole sports landscape. Its engineered utopia is less attuned to natural sex differences than was the one that existed before heavy federal intervention with its hard numerical targets.Partly Natural, Partly Cultural: The Problem with Proportionality and ParityAthletic departments across the country operate with Title IX’s sword of Damocles dangling over their head. Bureaucrats engineer, but nature is not thereby conquered. Women make up about 60 percent of undergraduates nationwide but only about 45 percent of athletes. Despite a generation under Title IX’s stringent enforcement, proportional parity remains elusive. The OCR and the courts respond with a more-work-must-be-done attitude. At Harvard, women are about 54 percent of the student body, but only 44 percent of the athletes are women. Similar percentages exist at all of the other Ivies with Brown having the smallest gap at 4 percent—more work to be done!In universities in the Southeastern Conference (SEC), the gaps are even bigger. At Alabama, women are 57 percent of the undergraduates, and just over 50 percent of the athletes are women. Alabama maintains rough parity through creative administration: Its women’s rowing team (115 members) is almost as big as its football team (132 members). Alabama, however, has no male varsity crew or soccer. The situation is the same at all SEC schools, yet gaps exist in every school.[REF] Without cash cows of major conference football, schools at lower levels have even bigger gaps and less room to maneuver—still more work to be done!The post-Brown regulatory environment constrains schools with more work to do. They can trim rosters for male sports, but they cannot add male sports. Contrarily, they cannot cut female sports, but they can add female sports. They can increase the roster size for girls’ sports. Sports may draw more males to school because schools need more male students to sustain their financial health, but Title IX makes it difficult for schools to lure men into higher education with sports. Bankruptcy seems preferable to falling short of parity.The current Title IX regime rests on faulty first principles. Its advocates think differences between the sexes in competitive sports are products of outdated stereotypes that can be re-engineered through proportionality mandates. If women are not wrestling and boxing like men and in the same numbers, they will remain the second sex instead of becoming conquering, transcendent subjects. Yet those who decry benighted stereotypes are now peddling new benighted stereotypes. Sex differences in competitiveness, aggression, and the importance of team are, contrary to the assumptions of Title IX, partly natural and only partly cultural. Culture affects the degree and expression of natural sex differences; it never eliminates them.As we will see, evidence for this partly natural, partly cultural reality abounds. Generally, women are more interested in sports than they once were (a testament to culture’s power) but still less interested than males are (a testament to nature’s enduring power). More women golf today than before, thanks to coercive incentives from Title IX and voluntary programs from the Professional Golfers’ Association of America (PGA), but far fewer golfers are women than men. It is the same for almost every sport. More women watch sports on television than used to be the case (a testament to cultural power), but men remain much more invested in watching sports on television (a testament to nature’s enduring power). Interest can best be gauged when people and institutions are responding to genuine preferences, not bureaucratic mandates.Even after decades of heavy-handed policy, women’s participation lags well behind men’s in college and high school where, as we have seen, our institutions must implement parity. Differences in school settings are nothing compared to the persistent yawning gaps in recreational settings where preferences reign and opportunities are equal.Robert Deaner and colleagues have documented sex differences in sporting behavior and priorities in a series of studies.[REF] One study, based on American Time Use Survey data, found that women make up 51 percent of those who exercise in a non-competitive way (yoga class, weight-lifting, jogging); 24 percent of people who do individual competitive sports such as tennis, bowling, and racquetball; and only 20 percent of people who participate in competitive team sports. Another study focused on observations in public parks, where they found that women were 37 percent of the exercisers, 19 percent of those participating in individual sports, and 10 percent of those participating in team sports.A third study focused on intramural college sports registrations in 34 universities, where women were 26 percent of those competing in team sports—a number that, according to historical data at nine of those schools, was stable over time. The authors also studied running.[REF] In road races (3K or 5K fun runs, for instance, or Turkey Trots) where people compete against themselves and with an emphasis on participation, men and women participate in roughly equal numbers. At competitive meets, however, men participate at a rate roughly three times the rate for women. Deaner et al. conclude that “[p]atterns of sports participation do not challenge the hypothesis of a large sex difference in interest and participation in physical competition.”[REF]Such sex differences pervade America’s sports and exercise landscape. Boys outnumber girls by 2:1 to 3:1 in club basketball competition where entry into college basketball supposedly is often the goal. Men make up over 90 percent of active competitive esports players, though women play almost half of casual games on phones. About 28 percent of on-course golfers were women in 2025—the highest percentage ever recorded.[REF] According to the United States Bowling Congress, about 30 percent of its paying members in 2024 were women, and its outreach efforts for women are extensive.[REF] At least 70 percent of the players in recreational basketball leagues for adults are men according to estimates across AI platforms. The same is true with respect to flag football. Other sports have narrower gaps. The United States Tennis Association estimates that 43 percent of tennis players in 2025 were women; the same ratio has been found in pickleball.[REF]Nor are these patterns uniquely American. Robert Deaner and Brandt Smith’s cross-cultural study of 50 societies with documented sports found many more male than female sports and much greater male participation than female in all kinds of societies.[REF] Hunting and combat sports are almost exclusively male everywhere. Sports with physical contact are almost exclusively male, and men participate in team or individual sports more than 10 times as often as women do. The gap was larger in more patriarchal societies but present and substantial everywhere. Table tennis, for instance, requires little physical contact, as well as minimal strength, and is mostly played recreationally, yet women make up less than 25 percent of table tennis players in all of the societies for which Deaner and Smith found data. Their conclusion: “A robust sex difference in the predisposition for physical competition” exists across all 50 societies.[REF]Physical and emotional infrastructure support these robust sex differences. Much of this has been well known to anthropologists, sociologists, and social scientists generally for decades and longer. Eleanor Maccoby’s The Two Sexes: Growing Up Apart, Coming Together catalogues decades of study about sex differences in childhood and adolescence. Her research on children’s play leads her to the conclusion that “certain aspects of male play, such as dominance struggles and themes of heroic combat, may be cross-culturally universal, or nearly so.”[REF]Girls’ play, by contrast, involves mitigating conflict and building relationships. Among boys across the world, writes Steven Rhoads in Taking Sex Differences Seriously, which takes an approach from evolutionary biology, “toughness, a refusal to back down, and athletic ability take one to the top of the strong-male hierarchies.”[REF] Girls’ status hierarchies are based on egalitarian openness and cooperation. Other work from an evolutionary perspective finds that men are “warriors” and women are “worriers.”[REF]Evolutionary biology tries to explain the biological origins of persistent and enduring patterns in male and female behavior wholly in terms of the sifting role of natural selection on random variations. Others may see in these differences evidence of teleology. Christians and other religious believers may see the differences between men and women as part of our Creator’s design plan. Many secular feminists tend to see human nature as malleable or nonexistent and sex differences as changeable.The partly natural, partly cultural framework recognizes the power of culture to move people in one direction or the other. Human societies can move the needle. A society adhering to Pierre de Coubertin’s cultural opinions would have far fewer female competitors in elite sports than would a society shaped by Simone de Beauvoir. Coubertin’s culture arguably seeks to exacerbate the differences between the sexes; Beauvoir’s culture seeks to eliminate them.Beauvoir’s world in law, as Title IX jurisprudence manifests it, does not (or at least not yet) engineer a world where many women pursue sports competition and dominance at the same levels as men pursue them. Where choice reigns, differences remain. Even where opportunities and encouragement are equal, men and boys gravitate to rougher and more competitive sports and women toward less intensely competitive pursuits. Groups of women—Rhoads calls them high-testosterone women, who make up about a quarter of the sex—are drawn more to competitive sports and careers, but the modal and average woman is not much interested in participating in Beauvoir’s favored high-intensity competition.In fact, we can estimate the rough size of the Title IX social engineering gap. Natural interest as revealed in recreation leagues and television viewership suggests that, at the high end, about 33 percent of participants in most sports would be women. For competitive team sports, the number would be even less. The gap between roughly 33 percent and the percentage of athletes at a school that are women is the Title IX engineering gap. About 25 percent of basketball players in recreational leagues are women; about 50 percent of college basketball players are women. The Title IX engineering gap is roughly 50 percent for basketball. As a result, on this argument, lots of women who are not all that interested or invested in basketball are playing it for reasons outside of natural interest (that is, to receive scholarships). In many such gaps, schools are denying men opportunities while creating artificial ones, inconsistent with chosen behavior, for female athletes.The current Title IX settlement treats average sex differences as evidence of persistent stereotypical behavior that institutions must engineer away. Evidence from the real world shows that men and women differ in their spontaneous interest in physical play and competition. Title IX specifically imposes a high-intensity, competitive model and demands numerical parity between the sexes. Such differences can be modified but not radically changed. Judges, bureaucrats, and college administrators who assume that all sex differences are simply cultural impose a false view on reality.Accommodating Nature: Toward a Better WayThe current Title IX regime as applied to sports (and elsewhere) is part of a sustained social engineering effort that is designed to produce a new sort of woman—one that is more aggressive, more competitive, more male, less relational, and less oriented toward the goods of family and motherhood. This project is deeply controversial, especially when viewed through the lens of history. Few societies even today have policies with the ambition and coercion of America’s Title IX enforcement regime. European countries, partly because their sports systems are detached from education, promote women’s sports more than they once did but not at all as the United States does now. Societies of the past, perhaps unconsciously, put their collective thumbs on the scale in the opposite direction. Far from encouraging forms of physical competition, countries in the past promoted activity and character more consistent with the average tendencies of women and with the social goods secured through sports.History and the nature-denying extremism of today’s Title IX enforcement compel us to consider basic questions: What goods do women themselves get from sports and physical activity? What goods do men get? What goods does society derive from women’s participation? From male participation? Podiums, scholarships, or the cultivation of a conquering spirit are hardly the main concerns for most female athletes. Much less of a concern is having a career in professional sports.Of course, many women enjoy the thrill of competition, as the joy on faces of victorious female athletes shows. Women also benefit from activities that build health, good habits, vigor, bodily toughness, grace, confidence, social connection of teamwork, and beauty. Moderate exercise supports fertility and mental well-being far more reliably than does the high-intensity, elite model of sports, which, as science shows, produces Relative Energy Deficiency in Sport (RED-S) and elevated rates of menstrual disruption in many top-notch female athletes. Between 26 percent and nearly 50 percent of women who exercise intensely stopped having regular menstrual cycles according to several studies.[REF] As one recent review of the literature holds, “evidence demonstrates higher rates of menstrual disturbance in elite athletes.”[REF] High-intensity exercise increases infertility;[REF] moderate exercise assists fertility more than any other approach to exercise assists it.Many women are drawn to activities that emphasize rhythm, coordination, community, and graceful exertion. Perversely, key Title IX rulings have prevented most such sports from counting toward a school’s compliance. A small but significant number thrive in highly competitive environments, and we are a better country for making those opportunities available (which might well have happened even without Title IX). Our goal, however, should be virtue and health grounded in reality and freedom, not the imposition of a male-oriented competitive ideal.The early Girl Scout movement may provide a useful model. It encouraged outdoor competence, camping, hiking, swimming, and physical fitness while celebrating distinctly feminine virtues of service, grace, and character. It sought to form capable, healthy young women without pretending that girls were interchangeable with boys. Pre–Title IX women’s physical education programs often took a similar approach, prioritizing broad participation, posture, dance, and lifelong habits of health over elite competition. These efforts remind us that societies have successfully promoted women’s physical flourishing without adopting Beauvoir’s aspirations and templates.Educational institutions should be allowed to adopt an approach different from Beauvoir-informed social engineering. A new and more reality-based Title IX jurisprudence would unwind the proportionality regime and its narrow definition of athletic opportunity. Schools would fulfill their obligations if they provided competitive varsity pathways for women who desire them while supporting a wide range of non-competitive and lower-intensity activities. This could include group fitness classes, dance, yoga, recreational intramurals, hiking clubs, and the like. Institutions could drop low-interest niche varsity sports maintained largely for roster padding and redirect those resources toward broader wellness programming. Such an approach would expand actual female participation rather than merely engineering roster counts.Nor should we forget what happens when we ignore the effects of Title IX on men. Competition is much more central to male identity,[REF] and sports are a main avenue for the safe but real expression of male competitive drive. Sports are also central to male friendships, which generally are more about doing things in common and less about saying things. Of course, men still compete and still form friendships, but both competitive drive and male friendship have suffered under the weaponized application of Title IX—and limiting the growth of male sports cannot be irrelevant to such inimical developments.What Needs to Be Done: Essential ReformsAccommodating nature requires changes in regulations. Three overarching principles should guide such revisions.Sports and physical activity are important for both sexes. People of both sexes take part of their identity from athletic competition, but usually in different ways.Differences in interest should no longer be considered reflections of benighted stereotypes. Genuine differences in interest should be accommodated, both as to quantity and as to the qualities of opportunity. Intramurals and exercise should count toward a school’s compliance. Acknowledging differences in interest and competitiveness will help both sexes to flourish.Requirements that schools provide resources roughly in line with student enrollments should be eliminated. A female lack of interest is not proof of a patriarchal social environment. Empty roster spots do not mean that schools have not done their jobs. Allowing for natural variation in interest based on desired participation, sports budgets, and the priorities of institutions should guide schools. America must return to a Title IX as it was understood before the Brown University case and perhaps as it was understood in the Reagan Administration.As a practical matter, realizing these core principles would demand changes in how the OCR within the Department of Education implements these sections of Title IX. Reforms would accomplish the following.The judicial finding that sees empty roster spots as evidence of a school’s manifest failure to achieve proportionality would be expunged from regulations and overruled in the federal courts. This finding is based on the outmoded assumption that all differences between men and women are traceable to cultural factors.The third prong from the 1979 test, later made into the safe-harbor provision, would no longer mandate proportional representation between the student body and competitive varsity athletes. Instead, it would allow surveys about student interest or campus-wide sign-ups in recreational leagues to count as a demonstration of interest. The last such effort was conducted under the Administration of President George W. Bush. It should be revived based on subsequent evidence of natural sex differences on these matters. Data collection for compliance would be based on actual participation motives, retention, and variety rather than on today’s one-size-fits-all standard.Institutions should be free to experiment with participation-oriented models for the promotion of health, fitness, confidence, and competition. They should be able to have fluid rosters, limited travel schedules, and more recreational approaches to team management.Congress should explicitly exempt major revenue-producing male sports from counting toward a schools’ underlying totals.In addition, the Reagan Administration’s effort to exempt portions of the educational institutions not receiving federal funds from Title IX regulations would be most helpful in restoring a flexible approach to athletics. Deregulation of all but the academic portions of education systems would provide welcome regulatory relief. Codifying such efforts would make efforts to disburden schools from regulation permanent.Reforms would also benefit men. The current regime has led to the elimination of hundreds of men’s non-revenue teams and put almost all athletic growth on the women’s side. Reducing real male athletic opportunities at the very moment young men are falling behind in higher education has created many harms downstream. Restoring a healthier balance involves protecting and even expanding men’s sports while allowing natural variation in program offerings. Such a balanced approach could help to draw more young men to college. Addressing the growing boy crisis in education is not incidental to the health of our institutions or our families; it is central to the recovery of a flourishing citizenry.ConclusionEquality under Title IX does not require identical outcomes or the erasure of sex differences. It requires opportunity rooted in human nature that will reveal genuine differences between the sexes. Recovering an approach that accommodates the partly natural, partly cultural differences between the sexes can sustain vibrant women’s sports, protect and perhaps expand male opportunities, and contribute to a healthier, more humane social order.Scott Yenor is Chair of the American Citizenship Initiative at The Heritage Foundation.

1 week ago
Heritage Foundation — News Tracking & Analysis | Real Narrative News