Charlie Kirk’s Biggest Legacy Will Be Inspiring Young People To Get Married
Charlie understood that the ideas a culture rewards eventually decide how people date, whom they marry, and how they raise their children.Admittedly, planning a wedding is a strange time to start reading cancer research. The seating chart had 17 unresolved feuds in it; the oncology journals felt like lighter reading.
Public health researchers call this 'social monitoring.' In practice, it means someone loving you enough to be annoying about your symptoms.
A recent American study, drawing on more than 4 million cancer cases, found that adults who never married face considerably higher cancer rates than those who did. Never-married women saw rates dramatically elevated. Never-married men weren't far behind.
The gap widens after age 55, which is when a lifetime of accumulated habits, poor decisions, and missed appointments begins sending invoices.
Marriage rates in America have fallen steadily for decades. What was once expected is now optional — and sometimes viewed with suspicion. The language around "settling down" carries a faint odor of defeat, as though building a life with someone else were a concession rather than a choice.
The cultural conversation, meanwhile, circles endlessly around diet, exercise, and whatever superfood is currently being flown in from a distant rainforest. Billions flow into wellness industries. Podcasts dedicate entire seasons to optimizing sleep. And yet the data keeps returning to something far less marketable: whether you have someone in the next room who gives a damn.
The researchers are careful to avoid claiming that a wedding ring makes tumors vanish. But the pattern holds and appears across most major cancer types. Cancers linked to smoking, alcohol, and infections showed the biggest gaps between married and never-married adults. That concentration is telling. It points at behavior, environment, and the kind of low-level interference that only someone who genuinely cares about you will bother to sustain.
A man living alone can ignore a cough for months. A wife will drag him to a doctor. A woman juggling everything on her own might postpone a checkup indefinitely. A husband will plead, push, insist, and escalate if necessary. Public health researchers call this "social monitoring." In practice, it means someone loving you enough to be annoying about your symptoms.
Then there's the physiological cost of chronic loneliness. Without someone else setting the rhythm, sleep suffers, meals become erratic, and the basic architecture of self-maintenance gradually gives way. A person alone sets his own standards, and standards, without a witness, tend to decline. Freedom looks like a luxury until it tips into neglect.
The research on loneliness as a health risk has been mounting for years. Chronic isolation produces measurable changes in stress hormones, inflammatory markers, and immune function. The body registers abandonment, and it responds accordingly.
Previous generations were hardly models of healthy living. They smoked heavily, drank liberally, and regarded dietary advice as a personal affront. The average mid-century American male was not tracking his resting heart rate. Yet many of them were embedded in something we have spent decades dismantling: long marriages, tight families, a reliable social unit that caught problems early and addressed them without being asked. The neighbor who checked in. The sibling who showed up uninvited. The spouse who had the kettle on before the door had closed behind you.
Noticing matters enormously.
RELATED: Aging is inevitable — catastrophic decline is not

Cancer rates in younger Americans have been climbing. The old assumption — that serious disease waits its turn at the end of a long life — has expired. It is arriving earlier, frequently without warning, and the reflexive response has been to scrutinize diet, sleep, and screen time. All valid. All insufficient on their own.
There are complications worth acknowledging. Marriage has its limits as a medical intervention. As Tina Turner and Johnny Depp demonstrated at considerable personal cost, not all marriages are protective. Some are so destructive that they make solitude look like sensible doctor's orders.
Nevertheless, the directional evidence holds.
Knee-deep in wedding planning, I keep returning to what this whole undertaking actually represents. Families reactivate. Old friendships resurface. Obligations form. The ceremony is a public declaration that someone will be watching, intervening, and on occasion refusing to let you get away with things.
The vows carry legal and emotional weight. They're also a mutual surveillance agreement, entered into willingly, which turns out to be rather good for your health.
We've built an entire cultural vocabulary around independence. Self-optimization. Personal growth. The solo journey. These are not entirely worthless ideas, but they have crowded out an older and more durable understanding. Humans aren’t built for sustained isolation. The people around us, intrusive and imperfect as they are, perform functions that no app, no routine, and no amount of cold-plunge evangelism can replicate.
A culture that treats relationships as provisional and commitment as one lifestyle choice among many is making a collective wager. The evidence suggests the odds aren't favorable. In ways we're only beginning to quantify, permanence appears to be protective.
Stevie Nicks has decided to “weigh in” on abortion. In a recent interview with the Center for Reproductive Rights, she described how an unwanted pregnancy — conceived during her years of promiscuity — led to an abortion she now defends as necessary for her career.
You might remember Stevie Nicks. She’s the former Fleetwood Mac singer who chose to end her child’s life to preserve fame and fortune. A few years later, the dysfunctional group fell apart anyway, torn by jealousy and resentment. Nicks sacrificed her child for an illusion of success — and lost it all.
The idols of the 1960s — unrestrained desire, sexual libertinism, and the worship of self — have produced nothing but loneliness, guilt, and moral ruin.
“I got pregnant, how could this be? I have an IUD,” Nicks recalled. “Fleetwood Mac is big, and it would have destroyed the band.” She remembered thinking, “Everybody kept asking, ‘Why won’t someone do something?’ I thought, I have a platform, I tell a good story, maybe I should do something.”
She told a story, all right — a horror story. In her own words, she chose abortion not because her life was in danger but because she feared an awkward confrontation with her ex-lover and bandmate Lindsey Buckingham. “Having a child with Don Henley,” she said, “would not have gone over well in Fleetwood Mac, with Lindsey and me. ... It would have been a nightmare for me to go through.”
So a child died to spare a rock star an emotionally uncomfortable conversation.
Nicks’ confession is more than a personal tragedy; it’s a parable of an era. The generation that preached “free love” is now paying the bill. The idols of the 1960s — unrestrained desire, sexual libertinism, and the worship of self — have produced nothing but loneliness, guilt, and moral ruin.
The abortion Nicks defends didn’t liberate her. It enslaved her to a lie — that personal freedom justifies killing the innocent. The band she protected disintegrated. Her fame faded. And the moral emptiness she embraced has followed her into old age.
The irony is that this rebellion against “patriarchal control” delivered precisely what the so-called patriarchy wanted: women stripped of prudence and virtue, persuaded to destroy what men once had to protect. The revolutionaries of “free love” preached empowerment while handing men a permission slip for irresponsibility. Men couldn’t believe their luck.

Philosophers use the “trolley problem” hypothetical to explore moral choices — sacrificing one life to save others from a runaway trolley. Nicks faced her own real-life version. One track held her child’s life; the other, her fame and comfort. She threw the switch. An innocent child died. Her fame soon followed.
The members of Fleetwood Mac later turned on one another, proof that the god she served — success — wasn’t worth the price.
RELATED: Christians are refusing to compromise — and it's terrifying all the right people

Jordan Peterson recently refused to entertain a student’s hypothetical about lying to save Jews in World War II, saying he’d never live in a way that forced such a choice. Virtue prevents moral traps before they arise. Stevie Nicks created her own trap through promiscuity and “solved” it by ending a human life.
But Nicks’ reckoning doesn’t end with the interview. Her child’s soul, like all souls, lives on. One day she will face that child — and the creator who gave that child life. When asked why she ended it, her only honest answer will be: for fame, for money, and to avoid a hard conversation.
That conversation will be harder still when she faces God Himself. For her sake — and for those tempted to follow her path — one hopes she repents and seeks the forgiveness found only in Christ, while there is still time.
Tucker Carlson’s interview with Nick Fuentes was supposed to be explosive. It wasn’t.
Far from normalizing Fuentes or advancing his strange brand of “right-wing” politics, the two-hour conversation exposed him as a shallow, aggrieved figure without the intellect or maturity to lead anything. Carlson didn’t destroy Fuentes with debate. He did something worse: He made him boring.
Fuentes built his notoriety as a young “influencer” who mixes nationalism with online provocation. He’s outspokenly racist, anti-Semitic, and obsessed with pushing the limits of shock. And he’s managed to attract a following among disaffected young men — the “Groypers.”
Fuentes’ interview marks his peak — and his decline. Once the outrage fades, he’ll return to obscurity.
In recent years, Fuentes has tried to rebrand himself as something somewhat more serious. He talks about immigration breaking working families, foreign wars enriching elites, and a culture that mocks masculinity. Those themes resonate because they tap real frustrations that many Americans share.
But Fuentes offers no coherent moral or political vision. Others — better read, more disciplined, and far less toxic — make similar arguments with insight and integrity. The late Charlie Kirk, for example, famously wanted nothing to do with Fuentes and his followers for precisely that reason.
Carlson’s interview focused less on ideas than on Fuentes’ grievances. He recounted his early days as a libertarian campaigning for Ted Cruz in 2015, his shift to Trumpism, and his viral rise after a debate with a leftist opponent. Soon he was clashing with prominent conservatives, especially the Daily Wire’s Ben Shapiro.
According to Fuentes, Shapiro and his allies sabotaged his career and drove him into exile on the “dark web.” At no point does Fuentes wonder whether Shapiro recognized instability and immaturity in him — or simply concluded that he wasn’t worth the investment.
Like many in his Gen Z cohort, Fuentes mistakes online engagement for substance. Without outrage, he has nothing. He’s poorly educated, reads little, and shrugs off legitimate criticism. The result is a young man trapped in perpetual adolescence, angry that the world won’t take him seriously.
Carlson tries to humanize Fuentes, appealing to Christian charity and the value of learning from failure. But Fuentes clings to his score-settling. His list of enemies includes not just Shapiro but Charlie Kirk, Joe Kent, Rep. Marjorie Taylor Greene (R-Ga.) — and even Carlson himself, though he gets a temporary reprieve for offering the platform.
Carlson also attempts to rationalize Fuentes’ anti-Semitism, giving him space to “clarify.” Fuentes insists he doesn’t hate Jews personally — he just opposes Judaism as a “force against Western civilization.” He repeats conspiracy theories about Jewish control of institutions and denies the Holocaust.
Carlson pushes back, but only mildly. Both men protest that they “don’t hate Jews” and have Jewish friends, as if that were exculpatory. It isn’t. The exchange casts neither in a good light.
The rest of the interview dissolves into incoherence. Fuentes casually praises Joseph Stalin, of all people, before the conversation fizzles. Carlson’s attempt to recast Fuentes as a misunderstood outsider backfires. The result is a portrait of a man whose only real claim to relevance is being disliked — and even that feels undeserved.
Carlson’s indulgence of fringe figures is becoming a pattern. Andrew Tate. Darryl Cooper. Now Fuentes. Each enjoys a sizeable online following built on provocation and grievance. And each, when pressed, collapses into self-pity and incoherence. These men are charlatans and grifters who don’t challenge the establishment; they merely rehearse falsehoods and conspiracy theories to raise their profiles among mostly lonely, disaffected young men.
RELATED:Tucker Carlson, Nick Fuentes, and the war for the conservative soul

Fuentes’ interview marks his peak — and his decline. Once the outrage fades, he’ll return to obscurity, remembered mostly as a cautionary tale about what happens when empty charisma meets unearned confidence.
Carlson, meanwhile, risks following him down that path. His willingness to platform attention-seekers may boost short-term clicks, but it erodes long-term credibility. Each indulgence costs him a little more trust.
The tragedy isn’t just Fuentes’ wasted potential. It’s the spectacle of one of the right’s most talented communicators lending his megaphone to a man who long ago proved himself unworthy of it.
Half of Americans say they are lonely and isolated — and artificial intelligence is stepping into the void.
Sam Altman recently announced that OpenAI will soon provide erotica for lonely adults. Mark Zuckerberg envisions a future in which solitary people enjoy AI friends. According to the Harvard Business Review, the top uses for large language models are therapy and companionship.
Lonely people don’t need better algorithms. We need better friends — and the courage to be one.
It’s easy to see why this is happening. AI is always available, endlessly patient, and unfailingly agreeable. Millions now pour their secrets into silicon confidants, comforted by algorithms that respond with affirmation and tact.
But what masquerades as friendship is, in fact, a dangerous substitute. AI therapy and friendship burrow us deeper into ourselves when what we most need is to reach out to others.
As Jordan Peterson once observed, “Obsessive concern with the self is indistinguishable from misery.” That is the trap of AI companionship.
AI echoes back your concerns, frames its answers around your cues, and never asks anything of you. At times, it may surprise you with information, but the conversation still runs along tracks you have laid. In that sense, every exchange with AI is solipsistic — a hall of mirrors that flatters the self but never challenges it.
It can’t grow with you to become more generous, honorable, just, or patient. Ultimately, every interaction with AI cultivates a narrow self-centeredness that only increases loneliness and unhappiness.
Even when self-reflection is necessary, AI falls short. It cannot read your emotions, adjust its tone, or provide physical comfort. It can’t inspire courage, sit beside you in silence, or offer forgiveness. A chatbot can only mimic what it has never known.
Most damaging of all, it can’t truly empathize. No matter what words it generates, it has never suffered loss, borne responsibility, or accepted love. Deep down, you know it doesn’t really understand you.
With AI, you can talk all you want. But you will never be heard.
Humans are social animals. We long for love and recognition from other humans. The desire for friendship is natural. But people are looking where no real friend can be found.
Aristotle taught that genuine friendship is ordered toward a common good and requires presence, sacrifice, and accountability. Unlike friendships of utility or pleasure — which dissolve when benefit or amusement fades — true friendship endures, because it calls each person to become better than they are.
Today, the word “friend” is often cheapened to a mere social-media connection, making Aristotelian friendship — rooted in virtue and sacrifice — feel almost foreign. Yet it comes alive in ancient texts, which show the heights that true friendship can inspire.
Real friendships are rooted in ideals older than machines and formed through shared struggles and selfless giving.
In Homer’s “Iliad,” Achilles and Patroclus shared an unbreakable bond forged in childhood and through battle. When Patroclus was killed, Achilles’ rage and grief changed the course of the Trojan War and of history. The Bible describes the friendship of Jonathan and David, whose devotion to one another, to their people, and to God transcended ambition and even family ties: “The soul of Jonathan was knit with the soul of David.”
These friendships were not one-sided projections. They were built upon shared experiences and selflessness that artificial intelligence can never offer.
Each time we choose the easy route of AI companionship over the hard reality of human relationships, we render ourselves less available and less able to achieve the true friendship our ancestors enjoyed.
Recovering genuine friendship requires forming people who are capable of being friends. People must be taught how to speak, listen, and seek truth together — something our current educational system has largely forgotten.
Classical education offers a remedy, reviving these habits of human connection by immersing students in the great moral and philosophical conversations of the past. Unlike modern classrooms, where students passively absorb information, classical seminars require them to wrestle together over what matters most: love in Plato’s “Symposium,” restlessness in Augustine’s “Confessions,” loss in Virgil’s “Aeneid,” or reconciliation in Shakespeare’s “King Lear.”
These dialogues force students to listen carefully, speak honestly, and allow truth — not ego — to guide the exchange. They remind us that friendship is not built on convenience but on mutual searching, where each participant must give as well as receive.
In a world tempted by the frictionless ease of talking to machines, classical education restores human encounters. Seminars cultivate the courage to confront discomfort, admit error, and grapple with ideas that challenge our assumptions — a rehearsal for the moral and social demands of real friendship.
RELATED: MIT professor’s 4 critical steps to stop AI from hijacking humanity

Is classroom practice enough for friendship? No. But it plants the seeds. Habits of conversation, humility, and shared pursuit of truth prepare students to form real friendships through self-sacrifice outside the classroom: to cook for an exhausted co-worker, to answer the late-night call for help, to lovingly tell another he or she is wrong, to simply be present while someone grieves.
It’s difficult to form friendships in the modern world, where people are isolated in their homes, occupied by screens, and vexed by distractions and schedules. Technology tempts us with the illusion of effortless companionship — someone who is always where you are, whenever you want to talk. Like all fantasies, it can be pleasant for a time. But it’s not real.
Real friendships are rooted in ideals older than machines and formed through shared struggles and selfless giving.
Lonely people don’t need better algorithms. We need better friends — and the courage to be one.
Editor’s note: This article was published originally in the American Mind.