"If, however, we believe, as I do, that the human person is a creature of incomparable dignity precisely because of humanity’s capacity to choose freely to accept a transcendent destiny as the only creature whom God has made in his own image, with reason and free will, then expressions such as ‘preference rights’ will suddenly appear somewhat shallow. It is true, nonetheless, that much of late modernity assumes that the admission of humanity’s dependence on God is a mark of human immaturity and an obstacle to human freedom. Yet it is also one of the paradoxes of our time that humanity, who began the period that we call 'modernity’ with a self-confident assertion of its coming of age and autonomy begins the 21st century fearful of itself, fearful of what democracy and free economies might be capable of, and fearful for the future. The long term stability of modern liberal democracies and market economies depends, more than ever, upon man being willing to acknowledge his creaturely limits and to enter into a personal encounter with God in such a way that we become more truly and completely ourselves. For until the modern world accepts that our anthropology as human persons is such that we must always strive to change ourselves from being the persons-that-we are into the person that we-ought-to-be, there is every chance that the human beings that inhabit democratic polities and free economies may well end up as the lonely unhappy creatures that Fukuyama somewhat despairingly believes will inhabit the earth in his imagined end of history." (pp. 21-22)  

Dr. Samuel Gregg

"The integration of the different forms of rationality identified by theoreticians in the social sciences, including pyschology, can result in a dynamic model of rational choice. In this model, human intelligence, albeit bounded by its own procedural constructs and contrivances, can transcend its own functionality by way of an ongoing attention to ends and means in a mutually accommodating process with an ever changing social environment. The different manifestations of rationality that make up this model can all be assessed in terms of whether they are functional, dysfunctional or nonfunctional of ends and means. An infinite regress is avoided because ultimately these various forms of rational behaviour are simply outcroppings of the underlying substantial rationality which grounds human intelligence."

Dr. Albert Fiorino