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In the 16th century, tikkun olam became part of Lurianic Kabbalah, but this was a very different idea, as well.  As Halkin explains, while the Lurianic tikkun “calls for mending the entire cosmos …  these efforts … are strictly spiritual, involving prayer, religious ritual, and meditation.”

Jonathan Krasner, in his 2014 article “The Place of Tikkun Olam in American Jewish Life,” identifies three distinct groups that transformed tikkun olam over the past 75 years.  The first were theologians who, in the aftermath of the Holocaust, looked for ways to re-imagine the covenantal relationship between humans and God.

Under tikkun olam, as used by these Jewish leaders, “the Jews were not merely partners with God but ‘senior partners in action,’ entirely responsible for the execution of the covenant.”

abbi Artz, in a 1967 address to Jewish educators, proclaimed, “The ultimate goal of man’s partnership with God is Tikkun olam.”

Beginning in the 1970’s, a number of progressive rabbis and community leaders began appropriating tikkun olam for their publications and programs

“The platform asserted that ‘many of us base our convictions on the Jewish religious concept of tikun olam (the just ordering of human society and the world) and the prophetic traditions of social justice.’”

In the early ’90’s, says Krasner, “others took up the effort to shape a progressive Jewish politics around tikkun olam.”  Among these was Michael Lerner, who founded Tikkun, a left-wing alternative to Commentary magazine.  “Lerner hoped to energize alienated Jews with a model of Judaism that rejected the crass materialism and hypocrisy of middle class suburban Jewish life in favor of a Jewishly grounded ethic of social justice.”

Today, tikkun olam is part of modern, liberal discourse, even though its popularized connotation has little to do with its traditional meaning. 

“It has become a watchword for any value, even if a particular value — worthwhile as it may be — is not rooted in Jewish tradition.”

This brings us back to the tradition — the Talmud — in which tikkun olam served a very important, but specific, role when applying rules of morality and justice in certain circumstances.

The Talmud, I’ve learned, is more than amazing — parsing in minute detail the many moral and judicial issues that inevitably come up in the normal course of life.  The focus is primarily on what’s right and just for those directly involved.

In several limited instances, the rabbis had a wider perspective to keep an eye on the effects on the community as a whole and to adjust specific rules as needed — mi’pnei tikkun ha-olam

The idea of “social justice” may, for many, still be worthwhile, but, according to the Talmud, tikkun olam it is not.

. In May, David Banks, the chancellor of New York City’s public schools, for many years a stronghold of “whole language” instruction, announced a sharp pivot toward phonics, a major victory for the “science of reading” movement and a blow to devotees of entrenched “balanced literacy” methods

As corporate management models and zealous state legislatures refashion the academy into a gated outpost of the gig economy, the humanities have lost their luster for undergraduates. According to reports in The New Yorker and elsewhere, fewer and fewer students are majoring in English, and many of those who do (along with their teachers) have turned away from canonical works of literature toward contemporary writing and pop culture. Is anyone reading “Paradise Lost” anymore? Are you?

While we binge and scroll and D.M., the robots, who are doing more and more of our writing, may also be taking over our reading.

There is so much to worry about. A quintessentially human activity is being outsourced to machines that don’t care about phonics or politics or beauty or truth. A precious domain of imaginative and intellectual freedom is menaced by crude authoritarian politics. Exposure to the wrong words is corrupting our children, who aren’t even learning how to decipher the right ones. Our attention spans have been chopped up and commodified, sold off piecemeal to platforms and algorithms. We’re too busy, too lazy, too preoccupied to lose ourselves in books.

the fact that the present situation has a history doesn’t mean that it isn’t rea

the reading crisis isn’t simply another culture-war combat zone. It reflects a deep ambivalence about reading itself, a crack in the foundations of modern consciousness.

Just what is reading, anyway? What is it for? Why is it something to argue and worry about? Reading isn’t synonymous with literacy, which is one of the necessary skills of contemporary existence. Nor is it identical with literature, which designates a body of written work endowed with a special if sometimes elusive prestige.

Is any other common human undertaking so riddled with contradiction? Reading is supposed to teach us who we are and help us forget ourselves, to enchant and disenchant, to make us more worldly, more introspective, more empathetic and more intelligent. It’s a private, even intimate act, swathed in silence and solitude, and at the same time a social undertaking. It’s democratic and elitist, soothing and challenging, something we do for its own sake and as a means to various cultural, material and moral ends.

Fun and fundamental: Together, those words express a familiar utilitarian, utopian promise — the faith that what we enjoy doing will turn out to be what we need to do, that our pleasures and our responsibilities will turn out to be one and the same. It’s not only good; it’s good for you.

Reading is, fundamentally, both a tool and a toy. It’s essential to social progress, democratic citizenship, good government and general enlightenment.

It’s also the most fantastically, sublimely, prodigiously useless pastime ever invented

Teachers, politicians, literary critics and other vested authorities labor mightily to separate the edifying wheat from the distracting chaff, to control, police, correct and corral the transgressive energies that propel the turning of pages.

His despair mirrors his earlier exhilaration and arises from the same source. “I envied my fellow-slaves for their stupidity. I have often wished myself a beast. I preferred the condition of the meanest reptile to my own. Any thing, no matter what, to get rid of thinking!”

Reading is a relatively novel addition to the human repertoire — less than 6,000 years old — and the idea that it might be available to everybody is a very recent innovation

Written language, associated with the rise of states and the spread of commerce, was useful for trade, helpful in the administration of government and integral to some religious practices. Writing was a medium for lawmaking, record-keeping and scripture, and reading was the province of priests, bureaucrats and functionaries.

For most of history, that is, universal literacy was a contradiction in terms. The Latin word literatus designated a member of the learned elite

Anyone could learn to do it, but the mechanisms of learning were denied to most people on the grounds of caste, occupation or gender.

According to Steven Roger Fischer’s lively and informative “A History of Reading” (2003), “Western Europe began the transition from an oral to a literate society in the early Middle Ages, starting with society’s top rungs — aristocracy and clergy — and finally including everyone else around 1,200 years later.”

. The print revolution catalyzed a global market that flourishes to this day: Books became commodities, and readers became consumers.

For Fischer, as for many authors of long-range synthetic macrohistories, the story of reading is a chronicle of progress, the almost mythic tale of a latent superpower unlocked for the benefit of mankind.

“If extraordinary human faculties and powers do lie dormant until a social innovation calls them into life,” he writes, “perhaps this might help to explain humanity’s constant advancement.” “Reading,” he concludes, “had become our union card to humanity.”

For one thing, the older, restrictive model of literacy as an elite prerogative proved to be tenacious

The novel, more than any other genre, catered to this market. Like every other development in modern popular culture, it provoked a measure of social unease. Novels, at best a source of harmless amusement and mild moral instruction, were at worst — from the pens of the wrong writers, or in the hands of the wrong readers — both invitations to vice and a vice unto themselves

More consequential — and more revealing of the destabilizing power of reading — was the fear of literacy among the laboring classes in Europe and America. “Reading, writing and arithmetic,” the Enlightenment political theorist Bernard Mandeville asserted, were “very pernicious to the poor” because education would breed restlessness and disconte

“It was unlawful, as well as unsafe, to teach a slave to read,” Frederick Douglass writes in his “Narrative of the Life” recalling the admonitions of one of his masters, whose wife had started teaching young Frederick his letters. If she persisted, the master explained, their chattel would “become unmanageable, and of no value to his master. As to himself, it could do him no good, but a great deal of harm. It would make him discontented and unhappy.”

“As I read and contemplated the subject, behold! that very discontentment which Master Hugh had predicted would follow my learning to read had already come, to torment and sting my soul to unutterable anguish. As I writhed under it, I would at times feel that learning to read had been a curse rather than a blessing.”

The crisis is what happens either when those efforts succeed or when they fail. Everyone likes reading, and everyone is afraid of it.

Douglass’s literary genius resides in the way he uses close attention to his own situation to arrive at the essence of things — to crack the moral nut of slavery and, in this case, to peel back the epistemological husk of freedom.

He has freed his mind, but the rest has not followed. In time it would, but freedom itself brings him uncertainty and terror, an understanding of his own humanity that is embattled and incomplete.

Here, the autobiographical touches on the mythic, specifically on the myth of Prometheus, whose theft of fire — a curse as well as a blessing bestowed on a bumbling, desperate species — is a primal metaphor for reading.

A school, however benevolently conceived and humanely administered, is a place of authority, where the energies of the young are regulated, their imaginations pruned and trained into conformity. As such, it will inevitably provoke resistance, rebellion and outright refusal on the part of its wards

Schools exist to stifle freedom, and also to inculcate it, a dialectic that is the essence of true education. Reading, more than any other discipline, is the engine of this process, precisely because it escapes the control of those in charge.

Apostles of reading like to quote Franz Kafka’s aphorism that “a book must be the ax for the frozen sea within us.” By itself, the violence of the metaphor is tempered by its therapeutic implication.

Kafka’s previous sentence: “What we need are books that hit us like the most painful misfortune, like the death of someone we loved more than we love ourselves, that make us feel as though we had been banished to the woods, far from any human presence, like a suicide.”

Are those the books you want in your child’s classroom? To read in this way is to go against the grain, to feel oneself at odds, alienated, alone. Schools exist to suppress those feelings, to blunt the ax and gently thaw the sea

That is important work, but it’s equally critical for that work to be subverted, for the full destructive potential of reading to lie in reach of innocent hands.

Roland Barthes distinguished between two kinds of literary work:

Text of pleasure: the text that contents, fills, grants euphoria: the text that comes from culture and does not break with it, is linked to a comfortable practice of reading. Text of bliss: the text that imposes a state of loss, the text that discomforts (perhaps to the point of a certain boredom), unsettles the reader’s historical, cultural, psychological assumptions, the consistency of his tastes, values, memories, brings to a crisis his relation with language.

he is really describing modalities of reading. To a member of the slaveholding Southern gentry, “The Columbian Orator” is a text of pleasure, a book that may challenge and surprise him in places, but that does not undermine his sense of the world or his place in it. For Frederick Douglass, it is a text of bliss, “bringing to crisis” (as Barthes would put it) his relation not only to language but to himself.

If you’ll forgive a Dungeons and Dragons reference, it might help to think of these types of reading as lawful and chaotic.

Lawful reading rests on the certainty that reading is good for us, and that it will make us better people. We read to see ourselves represented, to learn about others, to find comfort and enjoyment and instruction. Reading is fun! It’s good and good for you.

Chaotic reading is something else. It isn’t bad so much as unjustified, useless, unreasonable, ungoverned. Defenses of this kind of reading, which are sometimes the memoirs of a certain kind of reader, favor words like promiscuous, voracious, indiscriminate and compulsive.

Bibliophilia is lawful. Bibliomania is chaotic.

The point is not to choose between them: This is a lawful publication staffed by chaotic readers. In that way, it resembles a great many English departments, bookstores, households and classrooms. Here, the crisis never ends. Or rather, it will end when we stop reading. Which is why we can’t.

That was a very new idea, this idea of progress. It is not the way most people in history have understood their times. Most ancient peoples either saw history as cyclical or as declining from a past golden age. Nobody thought that humanity’s best years were ahead. Nisbet said that this idea came originally out of Christianity, but then during the Enlightenment it had been secularized.

Instead of seeking to ground that optimism in the fact that God has the future in his hands, we collectively said, “No, we’ve got the future in our hands.” That particular story about the human race, which is a modern and Western story, started to lose altitude in the first part of the 20th century. Although there was a small uptick, it went on life support as decades passed. I would say it’s really dying now.

Mark Lilla has written a couple of interesting books, one on the conservative mind and one on the liberal mind

conservatives have a nostalgia for the past. They feel like things are getting worse. Liberals and progressives have the opposite perspective. They see the past as being horrible. They think our hope is in the future. Even Lilla, who is not a believer, noted that Christianity had a different story than either. He observed that Saint Augustine’s book The City of God rejected both conservative and liberal perspectives.

Augustine believed that “the city of man” is bad and “the city of God” is good, and that eventually the city of God is going to supplant the city of man. He said you cannot identify any particular political order or any particular city of man with the city of God, and that our true hope lies in the new heavens and earth of the future. That gets rid of the conservative idea that that everything in the past was better and there is no hope. However, it also gets rid of the liberal idea that if we all just pull ourselves together we can bring about the city of God on earth. It gives us a chastened hope for the future rather than a utopian one.

Christian distinctives push against culture. But then we go into the culture with our hope. We simply try to be Christians in the culture, living with integrity and compassion

The gospel creates virtues in Christians. If Christians multiply in the culture, we can work for a more just society. And even if we do not immediately bring about a perfectly just society, we have the hope that eventually that’s going to be established on earth by God.

We do not have to become the darkness to bring this about. We do not have to say, “Well, we have to break eggs to make an omelet.” We do not have to trample on people because we think that is our only hope for a better world. It is not

We can remain faithful in our hope, even if it means that we ourselves do not necessarily see the immediate success we want. To be hopeful means to do what we are supposed to do because our eventual prospects are certain.

There is a famous short story by J.R.R. Tolkien called “Leaf by Niggle.” Niggle is a painter who spends his entire life trying to paint a mural of a tree. By the end of his life, he has only gotten one leaf completed. Then he dies. But when he gets to heaven, he sees the tree that was always there in his mind. That is the way of the Christian

My son Jonathan is an urban planner. In his mind, he has all these exciting ideas about what a great city would look like. Well, as a Christian, he realizes that in his entire life he may only get one “leaf” done of his beautiful vision. We all face that reality. Nevertheless, we live with the hope that there will be a tree. There will be a city. There is going to be a just society. Beauty will be here. Poverty and war will be gone. We are not the saviors. Instead, hope can set us free from both the despair of nihilism and the naivety of utopianism.

The word hope in English has declined in meaning. We use it as if it were a pleasant wish. What you are describing, like the Bible’s definition, is obviously richer.

We have a translation problem. Like the word shalom, which is usually translated into English as “peace.

In English, hope can mean the opposite of the biblical sense—to be uncertain. If you say, “I know it’s going to happen,” that is certainty. If you say, “I hope it will happen,” that is uncertainty

The Greek word elpis means assurance of the future—assured anticipation. You are sure of your hope. Quite the opposite of how we typically use the word in English.

Eventually everybody will get to the place where it matters personally whether the resurrection of Jesus Christ really happened. Because if it did, then there is hope for you, no matter what happens

I did not want to try to redo what N.T. Wright did. He wrote what is in my opinion the best book on the resurrection in the last 100 years, The Resurrection of the Son of God. He traces significant evidence that the resurrection accounts were not merely made up. They have all the marks of historic eyewitness testimony—including bizarre details no one would include in a fictional account.

Wright said there were only two ways that people had ever thought of resurrection before Jesus. The first was as resuscitation—like Lazarus. The person was dead, then something miraculous happens and he gets up out of the tomb, in which case you recognize him because he still looks the same, right? The second idea of resurrection is of the transformation of the person into an angelic or radiant being. But the idea that Jesus Christ was raised from the dead as recognizable, yet somehow different from the way he had looked before his death (so much so that even his closest friends didn’t at first recognize him) is so utterly counterintuitive. No one would have made that up.

Why does the resurrection matter? Well, as one reason among billions, because I have cancer. Because one of the things you do when you have cancer is ask how you are going to deal with it. That experience has required that I increase my hope, by reading the Word, especially on the resurrection of Jesus. Because if he were raised from the dead, then basically, it is going to be OK. If he were raised from the dead, then Christianity is basically right, and the hope it gives is an infallible hope.

as a mortal person facing his own death, the resurrection brings perspective to our theology. At this stage in my life, I am looking at the big things of which I can be sure

when it comes to the resurrection? If I am sure of that, then I am OK. I can handle anything that life—or death—throws at me.

Khanmigo allows students to make queries in the middle of lessons or videos and understands the context of what they’re watching. You can ask, “What is the significance of the green light in ‘The Great Gatsby?’ ” Heck, that one is still over my head. Same with help on factoring polynomials, including recognizing which step a student got wrong, not just knowing the answer is wrong, fixing ChatGPT’s math problem. Sci-fi becomes reality: a scalable super tutor.

Khanmigo saw a limited rollout on March 15, with a few thousand students paying a $20-a-month donation. Plugging into ChatGPT isn’t cheap. A wider rollout is planned for June 15, perhaps under $10 a month, less for those in need. The world has cheap tablets, so it shouldn’t be hard to add an Alexa-like voice and real-time videogame-like animations. Then the Diamond Age will be upon us.

Mr. Khan suggests, “There is no limit to learning. If you ask, ‘Why is the sky blue?’ you’ll get a short answer and then maybe, ‘But let’s get back to the mitochondria lesson.’ ” Mr. Khan thinks “average students can become exceptional students.”

Mr. Khan tells me, “We want to raise the ceiling, but also the floor.” He wants to provide his company’s AI-learning technology to “villages and other places with little or no teachers or tools. We can give everyone a tutor, everyone a writing coach.” That’s when education and society will really change.

Teaching will be transformed. Mr. Khan wants Khanmigo “to provide teachers in the U.S. and around the world an indispensable tool to make their lives better” by administering lessons and increasing communications between teachers and students. I would question any school that doesn’t encourage its use.

With this technology, arguments about classroom size and school choice will eventually fade away. Providing low-cost 21st-century Illustrated Primers to every student around the world will then become a moral obligation

If school boards and teachers unions in the U.S. don’t get in the way, maybe we’ll begin to see better headlines.

the growing divisions between red and blue states represent a reversion to the lines of separation through much of the nation’s history.

“very similar, both geographically and culturally, to the divides between the Union and the Confederacy. And those dividing lines were largely set at the nation’s founding, when slave states and free states forged an uneasy alliance to become ‘one nation.’”

he’s warning that the pressure on the country’s fundamental cohesion is likely to continue ratcheting up in the 2020s

the “MAGA movement”—as the U.S. equivalent to the authoritarian parties in places such as Hungary and Venezuela. It is a multipronged, fundamentally antidemocratic movement that has built a solidifying base of institutional support through conservative media networks, evangelical churches, wealthy Republican donors, GOP elected officials, paramilitary white-nationalist groups, and a mass public following

Virginia has voted like a blue state at the presidential level, and Arizona and Georgia have moved from red to purple. With these three states shifted into those categories, the two “nations” are almost equal in eligible voting-age population, and the blue advantage in GDP roughly doubles, with the blue section contributing 48 percent and the red just 35 percent.)

This divergence itself creates enormous strain on the country’s cohesion, but more and more even that looks like only a way station

the underlying political question of the 2020s remains whether majority rule—and democracy as we’ve known it—can survive this offensive.

Podhorzer defines modern red and blue America as the states in which each party has usually held unified control of the governorship and state legislature in recent years.

By that yardstick, there are 25 red states, 17 blue states, and eight purple states

the red nation houses slightly more of the country’s eligible voting population (45 percent versus 39 percent), but the blue nation contributes more of the total U.S. gross national product: 46 percent versus 40 percent

it is determined to impose its policy and social vision on the entire country—with or without majority support

The hardening difference between red and blue, Podhorzer maintains, “empowers” the 10 purple states (if you include Arizona and Georgia) to “decide which of the two superpower nations’ values, Blue or Red, will prevail” in presidential and congressional elections

that leaves the country perpetually teetering on a knife’s edge: The combined vote margin for either party across those purple states has been no greater than two percentage points in any of the past three presidential elections

That’s a reversal from the middle decades of the 20th century, when the basic trend was toward greater convergence.

One element of that convergence came through what legal scholars call the “rights revolution.” That was the succession of actions from Congress and the Supreme Court, mostly beginning in the 1960s, that strengthened the floor of nationwide rights and reduced the ability of states to curtail those rights.

Key moments in that revolution included the passage of the Civil Rights and Voting Rights Acts and the Supreme Court decisions striking down state bans on contraception, interracial marriage, abortion, and, much later, prohibitions against same-sex intimate relations and marriage.)

Simultaneously, the regional differences were moderated by waves of national investment, including the New Deal spending on rural electrification, the Tennessee Valley Authority, agricultural price supports, and Social Security during the 1930s, and the Great Society programs that provided federal aid for K–12 schools and higher education, as well as Medicare and Medicaid.

The impact of these investments (as well as massive defense spending across both periods) on states that had historically spent little on public services and economic development helped steadily narrow the gap in per capita income between the states of the old Confederacy and the rest of the country from the 1930s until about 1980.

Since about 2008, Podhorzer calculates, the southern states at the heart of the red nation have again fallen further behind the blue nation in per capita income.

red states, as a group, are falling behind blue states on a broad range of economic and social outcomes—including economic productivity, family income, life expectancy, and “deaths of despair” from the opioid crisis and alcoholism.

other measures that show those places in a more favorable light

Housing is often more affordable in red states; partly for that reason, homelessness has become endemic in many big blue cities. Red-state taxes are generally lower than their blue counterparts. Many red states have experienced robust job growth

And red states across the Sun Belt rank among the nation’s fastest growing in population.

blue states are benefiting more as the nation transitions into a high-productivity, 21st-century information economy

red states (apart from their major metropolitan centers participating in that economy) are suffering as the powerhouse industries of the 20th century—agriculture, manufacturing, and fossil-fuel extraction—decline.

The gross domestic product per person and the median household income are now both more than 25 percent greater in the blue section than in the red,

The share of kids in poverty is more than 20 percent lower in the blue section than red, and the share of working households with incomes below the poverty line is nearly 40 percent lower.

Gun deaths are almost twice as high per capita in the red places as in the blue, as is the maternal mortality rate.

Per capita spending on elementary and secondary education is almost 50 percent higher in the blue states compared with red

All of the blue states have expanded access to Medicaid under the Affordable Care Act, while about 60 percent of the total red-nation population lives in states that have refused to do so.

All of the blue states have set a minimum wage higher than the federal level of $7.25, while only about one-third of the red-state residents live in places that have done so.

Right-to-work laws are common in the red states and nonexistent in the blue, with the result that the latter have a much higher share of unionized workers than the former

No state in the blue section has a law on the books banning abortion before fetal viability, while almost all of the red states are poised to restrict abortion rights

Almost all of the red states have also passed “stand your ground” laws backed by the National Rifle Association, which provide a legal defense for those who use weapons against a perceived threat, while none of the blue states have done so.

During the seven decades of legal Jim Crow segregation from the 1890s through the 1960s, the principal goal of the southern states at the core of red America was defensive: They worked tirelessly to prevent federal interference with state-sponsored segregation but did not seek to impose it on states outside the region.

Jim Crow segregation offers an important reference point for understanding how far red states might take this movement to roll back civil rights and liberties—not that they literally would seek to restore segregation, but that they are comfortable with “a time when states” had laws so “entirely different” that they created a form of domestic apartheid.

The flurry of socially conservative laws that red states have passed since 2021, on issues such as abortion; classroom discussions of race, gender, and sexual orientation; and LGBTQ rights, is widening this split. No Democratic-controlled state has passed any of those measures.

he documents a return to historical patterns from the Jim Crow era in which the dominant party (segregationist Democrats then, conservative Republicans now) has skewed the playing field to achieve a level of political dominance in the red nation far beyond its level of popular support

Undergirding that advantage, he argues, are laws that make registering or voting in many of the red states more difficult, and severe gerrymanders that have allowed Republicans to virtually lock in indefinite control of many state legislatures

how the United States will function with two sections that are moving so far apart.

History, in my view, offers two models

bedrock differences dating back to the country’s founding are resurfacing. And one crucial element of that, he argues, is the return of what he calls “one-party rule in the red nation.”

in the last years before the Civil War, the South’s political orientation was offensive: Through the courts (the 1857 Dred Scott decision) and in Congress (the Kansas-Nebraska Act in 1854), its principal aim was to authorize the expansion of slavery into more territories and states

Podhorzer, like Mason and Grumbach, believes that the MAGA movement’s long-term goal is to tilt the electoral rules in enough states to make winning Congress or the White House almost impossible for Democrats

Then, with support from the GOP-appointed majority on the Supreme Court, Republicans could impose red-state values and programs nationwide, even if most Americans oppose them. The “MAGA movement is not stopping at the borders of the states it already controls,” Podhorzer writes. “It seeks to conquer as much territory as possible by any means possible.”

The Trump model, in other words, is more the South in 1850 than the South in 1950, more John Calhoun than Richard Russell

it does mean that the 2020s may bring the greatest threats to the country’s basic stability since those dark and tumultuous years.

These issues may be secondary compared with the life-or-death question of abortion itself, but they are essential to the holistic aspects of political and ideological debate. In any great controversy, people are swayed to one side or another not just by the rightness of a particular position, but by whether that position is embedded in a social vision that seems generally attractive, desirable, worth siding with and fighting for.

Here some of the pathologies of right-wing governance could pave a path to failure for the pro-life movement. You can imagine a future in which anti-abortion laws are permanently linked to a punitive and stingy politics, in which women in difficulties can face police scrutiny for a suspicious miscarriage but receive little in the way of prenatal guidance or postnatal support.

“Calvin teaches that you’re given stewardship over your money, that you have a responsibility to take care of it, which means giving lots of it away, being generous to others,”

“Work is a divine calling for which you will be held accountable. It’s considered bad for society and bad for your soul if you spend in ostentatious ways.”

“He doesn’t pay his taxes,” is a common refrain in this city, and it doesn’t mean that Mr. Bezos is considered a tax cheat. It means that he isn’t fighting inequality by sharing his money, an obligation that transcends the tax code.

An ethos endures that nobody is any better than anyone else, or deserves more, and it stems from an unignorable geographic fact. Roughly one-third of the Netherlands is below sea level and citizens for centuries have had little choice but to band together to create an infrastructure of dikes and drainage systems to remain alive.

“The Netherlands is built on cooperation,” said Paul van de Laar, a professor of history at Erasmus University. “There were constant threats of disaster from the 15th and 16th century. Protestants and Catholics knew that to survive, they could not quarrel too much.”

Chip in. Blend in. Help others. These are among the highest ideals of the Netherlands

The Dutch once ran one of the world’s largest empires but there’s a certain pride here that the prime minister of the country rides a bicycle to pay visits to the king — yes, the Netherlands has a royal family, which is also relatively low-key — and locks the bicycle outside the palace.

At the time, it was said in the Netherlands that putting both butter and cheese on your bread was “the devil’s sandwich.” Choose one, went the thinking. You don’t need both.

explaining the anger that Mr. Bezos and Oceanco, the maker of the three-masted, $500 million schooner, inspired after making what may have sounded like a fairly benign request. The company asked the local government to briefly dismantle the elevated middle span of the Hef, which is 230 feet tall at its highest point, allowing the vessel to sail down the King’s Harbor channel and out to sea.

The whole process would have taken a day or two and Oceanco would have covered the costs.AdvertisementContinue reading the main story

The bridge, a lattice of moss-green steel in the shape of a hulking “H,” is not actually used by anyone. It served as a railroad bridge for decades until it was replaced by a tunnel and decommissioned in the early 1990s. It’s been idle ever since.

In sum, the operation would have been fast, free and disrupted nothing. So why the fuss?

“What can you buy if you have unlimited cash? Can you bend every rule? Can you take apart monuments?”

“There’s a principle at stake,”

The first problem was the astounding wealth of Mr. Bezos.

“The Dutch like to say, ‘Acting normal is crazy enough,’

As a result, political leaders in many places feel emboldened to assert their own interests, believing the benefits of aggressive action may outweigh the costs. These leaders believe that they have more sway over their own region than the U.S. does.

“A fully multipolar world has emerged, and people are belatedly realizing that multipolarity involves quite a bit of chaos,”

Zheng Yongnian, a Chinese political scientist with ties to the country’s leaders, has similarly described the “old order” as disintegrating. “Countries are brimming with ambition, like tigers eyeing their prey, keen to find every opportunity among the ruins of the old order,”

Why has American power receded?

Some of the change is unavoidable. Dominant countries don’t remain dominant forever.

But the U.S. has also made strategic mistakes that are accelerating the arrival of a multipolar world.

In Afghanistan and Iraq, the U.S. spent much of the early 21st century fighting costly wars. The Iraq war was especially damaging because it was an unprovoked war that George W. Bush chose to start. And the humiliating retreat from Afghanistan, overseen by President Biden, made the U.S. look weaker still.

Among those mistakes: Presidents of both parties naïvely believed that a richer China would inevitably be a friendlier China — and failed to recognize that the U.S. was building up its own rival through lenient trade policies, as the political scientist John Mearsheimer has argued.

Perhaps the biggest damage to American prestige has come from Donald Trump, who has rejected the very idea that the U.S. should lead the world. Trump withdrew from international agreements and disdained successful alliances like NATO. He has signaled that, if he reclaims the presidency in 2025, he may abandon Ukraine.

In the case of Israel, Trump encouraged Benjamin Netanyahu, Israel’s prime minister, to show little concern for Palestinian interests and instead seek a maximal Israeli victory

Netanyahu’s extremism has contributed to the turmoil between Israel and Palestinian groups like Hamas

An editorial in Haaretz, an Israeli newspaper, yesterday argued, “The prime minister, who has prided himself on his vast political experience and irreplaceable wisdom in security matters, completely failed to identify the dangers he was consciously leading Israel into when establishing a government of annexation and dispossession.” Netanyahu, Haaretz added, adopted “a foreign policy that openly ignored the existence and rights of Palestinians.”

I understand that some readers may question whether the long era of American power that’s now fading was worth celebrating. Without question, it included some terrible injustices, be they in Vietnam, Iran, Guatemala or elsewhere.

But it also made possible the most peaceful era in recorded history, with a sharp decline in deaths from violence, as Steven Pinker noted in his 2011 book, “The Better Angels of Our Nature.” And the number of people living in a democracy surged.

Smith concluded his Substack newsletter on the new Middle Eastern war this way:Over the past two decades it had become fashionable to lambast American hegemony, to speak derisively of “American exceptionalism,” to ridicule America’s self-arrogated function of “world police” and to yearn for a multipolar world. Well, congratulations, now we have that world. See if you like it better.

this does not justify the atrocities committed by Hamas, which in any case has never countenanced any possibility for a peace treaty with Israel and has done everything in its power to sabotage the Oslo peace process.

irrespective of how much blame one ascribes to Israel, this does not explain the dysfunction of the state.

He has repeatedly preferred his personal interests over the national interest and has built his career on dividing the nation against itself. He has appointed people to key positions based on loyalty more than qualifications, took credit for every success while never taking responsibility for failures, and seemed to give little importance to either telling or hearing the truth.

The real explanation for Israel’s dysfunction is populism rather than any alleged immorality. For many years, Israel has been governed by a populist strongman, Benjamin Netanyahu, who is a public-relations genius but an incompetent prime minister

The coalition Netanyahu established in December 2022 has been by far the worst. It is an alliance of messianic zealots and shameless opportunists, who ignored Israel’s many problems — including the deteriorating security situation — and focused instead on grabbing unlimited power for themselves. In pursuit of this goal, they adopted extremely divisive policies, spread outrageous conspiracy theories about state institutions that oppose their policies, and labeled the country’s serving elites as “deep state” traitors.

the way populism corroded the Israeli state should serve as a warning to other democracies all over the world.

There is much to criticize about Israel’s past behavior. The past cannot be changed, but hopefully once victory over Hamas is secured, Israelis will not only hold our current government to account, but will also abandon populist conspiracies and messianic fantasies — and make an honest effort to realize Israel’s founding ideals of democracy at home and peace abroad.

Over the next several hours, militants rampaged through around two dozen Israeli towns—killing, looting, burning, kidnapping, and reportedly raping civilians. They managed to penetrate as far as Ofakim, 20 miles into Israel. They effectively controlled several main roads, on which they gunned down passing traffic. It took the IDF 6 hours to begin seriously engaging the militants. 18 hours after the incursion began, fighting was taking place in 22 spots. It took over 48 hours before the last of the major clashes with this first wave of the militants’ incursion was over and the militants neutralized.

In total, as of the morning of October 11th, over 1,200 Israelis are confirmed killed, almost 3,000 wounded (hundreds critically), and somewhere between 100 and 150 kidnapped, including whole families with toddlers and senior citizens.

For months, Netanyahu has been cautioned that his divisive “governance reforms” represented a reckless gamble with the country’s national security. He received numerous private (and then public) warnings from every major security chief that his policies were eroding IDF preparedness and provoking Israel’s enemies to test its readiness. Netanyahu ignored, dismissed, or ridiculed every one of these warnings. He and his acolytes have systematically castigated those who voiced concern as disloyal “agents of the deep state” or, worse, “leftist traitors.”

The events of October 7th represented a colossal intelligence failure. With or without substantial Iranian assistance, it is now clear that Hamas had been preparing the attack for over a year. Astonishingly, it apparently did so without major leaks. The few tell-tale signs of an impending attack that did surface appear to have been ignored.

Taken by surprise, and made to fight for their lives in understaffed outposts, the IDF was operationally incapable of adequately responding to the militants’ land maneuver. Unarmed civilians were left to fend for themselves for long hours, with horrific consequences.

What will make October 7th uniquely egregious in the eyes of many Israelis (perhaps most) is the fact that events of this sort were not only reasonably foreseeable but were repeatedly foreseen and repeatedly ignored by Israel’s current leadership.

at least 950 Palestinians have been killed in retaliatory IAF air strikes.

As long as Israel faces immediate danger, all hands will be on deck and party politics largely put aside.

As long as the emergency continues, therefore, Netanyahu won’t have to face the pressure of public protests against his program to weaken the Israeli judiciary.          

But in the longer term, it is difficult to see how Netanyahu, the great political survivor, will survive the events of October 7th. His reputation as “Mr. Security” is in tatters and it is impossible to see how it could possibly recover.

Analysts keen to convey the magnitude of October 7th to American audiences have already tagged it Israel’s Pearl Harbor or 9/11. Neither label adequately captures the day’s true significance.

A more accurate name might be something like “Israel’s civic Yom Kippur.” Why? Because the very existence of the State of Israel was supposed to guarantee that a day like this would never happen. In the Yom Kippur War of October 1973—when Egypt and Syria launched a surprise assault—Israel lost some 2,700 soldiers, but it managed to effectively protect its civilian population. No Israeli towns or villages were ever breached. The social contract was honored, albeit at a terrible price.

On October 7, 2023, it was primarily civilians who were killed, maimed, and kidnapped. This was the day when the IDF wasn’t there to defend the people it was created to protect. This was the day when—livestreamed on social media—distraught family members saw their loved ones carried away, like livestock, into Hamas captivity in Gaza. This was the day when—in a horrifying echo of the Holocaust—defenseless Jewish mothers, citizens of a sovereign Jewish State, tried to keep their babies from crying as armed men lurked outside, listening to ascertain whether anyone was alive inside the home, before setting it on fire.

many Israelis, already mistrustful of their elected representatives and worn out by internal divisions, may have finally lost faith in their national leaders or, worse, in the core institutions of their nation state. Where was the army when murderous gunmen broke into our homes deep inside Israel itself?

Fifty years ago, in the aftermath of the 1973 Yom Kippur War, Israel appeared broken, internally torn, and internationally isolated. Yet, it proved itself remarkably resilient. Can Israel gather itself again from the terrible blow it sustained on October 7th? I have no doubt that it can.

Thanks to social-science research, we now know that children’s life chances are profoundly affected by their context—not only income and family circumstances but also their community—more so than by their genetic profile or the medical care they receive.

With this in mind, we created what we call the Index of Deep Disadvantage, which reflects two traditional measures of income (the poverty rate and the “deep poverty rate,” meaning those with incomes below half the poverty line), two markers of health (birth weight and life expectancy), and the rate of social mobility for children who grow up in low-income families. We used this index to rank the roughly 3,100 counties in the United States along with the 500 most populous cities.

Immediately, the rankings revealed a stark geographical pattern.

the most disadvantaged places on our index were primarily rural

Though some of these were majority white, most were majority Black or Hispanic.

these places resembled, well, colonies—internal colonies within the U.S.

Considerable poverty exists in Chicago, Los Angeles, and New York. But in our apples-to-apples comparison, none of those cities ranked among even the 600 most disadvantaged places in the nation

The only cities on that list were a relatively small number of industrial municipalities such as Cleveland, Detroit, and Rochester.

Those living in the 200 most disadvantaged places on our index were just as likely to have major difficulties paying for housing as those in America’s 500 largest cities.

The places that our index identified as the 200 most disadvantaged are concentrated in three regions—Appalachia, South Texas, and the southern Cotton Belt.

hese places share a history of intensive resource extraction and human exploitation not seen to the same degree elsewhere in the United States

In each place, this economic pattern emerged (or, in the case of the Cotton Belt, fully flourished) in the late 19th or early 20th century. In each place, one industry came to dominate the economy, a pattern that held, broadly, until the 1960s, when King Cotton, King Tobacco, King Coal, and South Texas agriculture, would bow to the twin forces of automation and global competition.

many places with large Native American populations ranked among the most disadvantaged in the nation

While visiting many of the nation’s most disadvantaged places, we set out to build on this work through historical research, ethnographic observations, and in-depth interviews.

For generations, the appearance of towns in South Texas followed a pattern of social hierarchy: sturdy wood-frame houses, paved streets, and enclosed sewers in the white neighborhoods; shacks, dirt roads, and privies in the Mexican parts of town. Forced to migrate to find work during the off-season, generations of Mexican American children lost their right to a decent education. Even today, adult-illiteracy rates in these places are among the highest in the nation.

in Leflore County, Mississippi, for example, Black residents told us that violence was the No. 1 problem they face. The rate of death due to interpersonal violence there was nearly four times the national average, and well above that of Cook County, Illinois, home to Chicago

Throughout these regions, we saw the same themes emerge again and again—unequal schooling, the collapse of social infrastructure, violence, entrenched public corruption, and structural racism embedded in government programs.

Overall, poverty rates in these places are very low, babies are born healthy, people live to a ripe old age, and a low-income child usually has a similar chance of making it into the middle class as any other kid.

er they were forcibly relocated onto land mostly inhospitable to human habit

hey have enjoyed the lowest rates of violent crime, income inequality, and public corruption in the nation. These counties are unusually rich in social capital: Residents are connected to one another through volunteerism, membership in civic organizations, and participation in other community activities.

Counties that rank among those of greatest advantage began as agricultural communities with modestly sized farms, many originally secured through the 1862 Homestead Act that made landownership widely available. Many of these places have built on this history of broad-based wealth by making significant investments in schools, which has contributed to high graduation and college enrollment rates over generations.

One cannot fully understand the benefits enjoyed in America’s most advantaged places without considering the historic (and ongoing) exploitation of migrant labor that has gone on in them, mostly drawn from the U.S. border regions.

these communities have been more successful than most in preventing poverty, promoting health, and ensuring a level playing field for their children.

The upper Midwest is also overwhelmingly white. When we examined the relationship between whiteness and rank on the index, we found that a higher percentage of white residents is a significant predictor of a place’s rank, which is not at all surprising when one considers that the good schools and the good jobs have long been bestowed liberally on whites while being denied to Hispanic and Black Americans.

What makes the communities that are most advantaged unique is their histories as places of broad-based wealth. How different would conditions be in other parts of the country had they followed a similar, equitable course?

The lesson is that people seem to thrive—not always in high salaries but in health and life chances—when inequality is low; when landownership is widespread; when social connection is high; and when corruption and violence are rare.

The social leveling that is characteristic of communities in the upper Midwest is more than just a quaint cultural feature. It is the foundation of a community’s well-being. Until these regions’ virtues are shared nationwide, poverty and disadvantage will continue to haunt America.

But, OK - let’s accept the conflation of the Israeli state with the Jewish people for now. The immediate question is, on what planet does Israel stand alone?

There is such a powerful urge among Israel’s defenders to make the country out to be an underdog, but there is absolutely no rational basis for doing so. Israel enjoys one of the most powerful and advanced militaries on earth. Despite the conflict, Israeli citizens are actually remarkably safe from violence compared to most of the countries on the globe

All of that would be jeopardized if Israel did in fact stand alone. But it doesn’t! Indeed, it’s hard to name nation states that enjoy more diplomatic protection than Israel.

The subhead of this piece for the Free Press (which is proving itself to be, let’s say, not particularly free when it comes to this issue) reads “after the worldwide celebration of our people’s slaughter, my hope for peace is dead.” What? Worldwide celebration? Because a few dozen dopey college kids held a few small rallies? As of four days ago, at least forty-four countries expressed support for Israel in this conflict. How many will officially express support for the people dying by the droves in Gaza? Even the establishment governments of the greater Middle East (almost universally corrupt, theocratic, or both) don’t offer any real support to Palestinians. How much more support do you need, exactly, before you stop pretending like everyone is out to get you?

When you say no one stands with Israel, what the fuck are you talking about? I cannot fathom how anyone, even the most dedicated Zionist and supporter of the Netanyahu government, could believe that Israel is the vulnerable party in this exchange.

If we define the left as broadly and loosely as possible, we can say that one thing the left has certainly accomplished this past half-century is to associate moral superiority with the underdog. This is by turns both deeply misguided and an expression of an essential truth

this folk morality, maybe righteous, maybe misguided, most likely both, has become the default ethical firmament of modern politics. Sometimes Israel’s defenders argue that being the more powerful force does not make you wrong; that’s true, but their hearts never appear to be in it. They seem to feel the tug of powerlessness, the desire to wear the sad but comfortable cloak of a refugee people, a natural and sympathetic impulse for a people still defined by the diaspora.

Every time the Israel-Palestine conflict heats up again, certain elements within the pro-Israel coalition use creepy rhetoric to insist that everyone must be fully committed to Israel, that siding against Israel should not be within the sphere of legitimate debate. This takes place against a backdrop where principled supporters of the Palestinians argue that there’s a chilling effect created by pro-Israel hardliners which squelches legitimate debate, and where anti-Semitic conspiracy theorists claim that Jews pull the strings behind the scenes. All this loose talk about what we must do and must say does nothing to rebut the former and just plays into the propaganda of the latter. I wish people would stop doing it.

I need make no grand loyalty statements because my views on this conflict have been plain for many years: the moral imperative is that we create total legal and political equality for all people in the land between the Mediterranean and the Jordan River, as basic democratic principles demand, and that all people in that land enjoy safety and prosperity

The fact remains, though - and it is a fact, an objective fact, an empirical fact, no matter how mad it makes people - that Hamas has always been empowered by Israel’s violence and oppression. I’m sorry if this is hard to accept, but Palestine is a Chinese finger trap; the more Israel pulls away, the more tightly the conflict will grip the country.

Permanent statelessness and dispossession for the Palestinians will ensure violence for generations. Only freedom for Palestinians can bring peace, and that’s the most hardheaded, ruthlessly pragmatic point anyone can make about this horrid crisis.

And if Israel’s defenders feel put upon, othered, alone, it’s because Israel and Israel alone has the power to make Palestinians free. I’m sorry, but it’s not a moral principle that says that Israel must bear responsibility for achieving peace and freedom. It’s a purely pragmatic statement of the reality of Israel’s overwhelming power in the region. Choosing sides has nothing do with it.

Or, I suppose, you could go through with the ethnic cleansing of Gaza, as a disturbing number of people are calling for. I doubt the world would stop you; that’s the upside of being Goliath. But that would destroy whatever hope there is left for Israel as a democratic state, a symbol of human rights. And I think that if you love Israel, the idea of Israel, you should fight like hell to stop that from happening. Because afterwards you’ll never be the same again.

The only way out is through de-escalation and the only permanent de-escalation is through formal legal recognition of Palestinians in the territories as full citizens in a democratic system. This might come from the establishment of a Palestinian state, or it might come with the absorption of the territories into a secular state of Israel-Palestine that extends perfectly equal legal and political rights to all people within it, as liberal values require

Serwer is a guy who constantly demands that he and his allies be allowed to do politics on easy mode, but he’s just part of a broader communal rejection of basic self-definition and comprehensible terms for this political tendency.

If you ask these people, are you part of a social revolution?, they’ll loudly tell you yes! Yes they are! They’re going to shake society at its very foundations. Well, OK then -what do I call your movement? You reject every name that organically develops! I’ll use the name you pick, but you have to actually pick one.

The basic stance of the social justice set, for a long time now, has been that they are 100% exempt from ordinary politics. BlackLivesMatter proponents have spent a year and a half acting as though their demand for justice is so transcendently, obviously correct that they don’t have to care about politics.

Well, sooner or later, guys, you have to actually give a shit about what people who aren’t a part of your movement think. Sorry. That’s life. The universe is indifferent to your demand for justice, and will remain so until you bother to try to change minds.

Do politics. Think and speak strategically. Be disciplined. Work harder. And for fuck’s sake, give me a simple term to use to address you. Please? Because right now it sure looks like you don’t want to be named because you don’t want to be criticized.

Edit: I might not have underlined this point enough - I sincerely am asking for a better term and would happily use one if offered. If woke, political correctness, identity politics, etc, are inflammatory terms, I'd be happy to substitute something that's not. But surely something is happening in our politics, and we have to be able to talk about it. So I'm asking for a name.

Surprisingly, Iran is not happy with Azerbaijan’s victory. As openly as the Iranians ever do, they’ve threatened to use force against any changes to the borders of Armenia. Iran, a millenniums-old civilization central to a whole continent, cannot tolerate being walled off behind a chain of Turkish dependencies. India, similarly, is on Armenia’s side and has been sending a regular supply of weapons. One spur for such support, no doubt, is Pakistan’s joining the Azeri-Turkish alliance. In the jargon of American lawyers, this opens a whole new can of worms.

Then there’s Russia, whose absence from the denouement in Nagorno-Karabakh was striking. Even after the 1990s, Moscow still remained by far the biggest supplier of weapons to both Armenia and Azerbaijan. Their economies and societies, above all the elites and their corruption networks, were until very recently molded together. What we are seeing now, as both nations slip out of Russia’s orbit, might be the second round of Soviet collapse.

Once again, Armenia started the shift. In spring 2018 a tremendously hopeful uprising, reminiscent of 1989 in Central Europe, forced the post-communist elites to surrender power. Vladimir Putin was visibly displeased to meet Nikol Pashinyan, the anticorruption journalist and street rebel elected Armenia’s premier by an overwhelming majority. Mr. Pashinyan admittedly had neither political team nor experience; he is learning statesmanship on the job, often at great expense to his nation. Yet he managed to significantly reduce corruption, helping to unlock the legendary entrepreneurship of Armenians. Amid all the grim news, the Armenian economy, led by the I.T. sector, is registering impressive growth.

History has a habit of serving the same lessons with changed variables. In 1988, it was the dreamer Gorbachev stumbling over Nagorno-Karabakh that unwittingly shattered the world order. Today, Mr. Putin could become the second, much darker incarnation of the Kremlin aggrandizer going awry on all fronts. The consequences — from emboldening international aggression to reanimating the West under the banner of NATO — will be profound. As events in Nagorno-Karabakh show, the fragile post-Cold War order is giving way to something else entirely.

The Caucasus might seem strange and distant. Yet it might prove the wedge that turns the fortunes of world order. Trieste, Smyrna, Sarajevo, Danzig and Crimea were all such places. Let us not have to relearn history at the cost of yet another ethnic cleansing

“In the 14th century, there was a systemic violence against the Jews and that’s when we see series of images that are conceived as expressions of anti-Jewish feeling,” he said. “But we need to realise that they are above all a means of building Christian ideas and beliefs: they are images that underline and reinforce the Christian identity.”

That requires a movement that takes innovation as seriously as it takes affordability.

what Bastani sees clearly is that the world we should want requires more than redistribution. It requires inventions and advances that render old problems obsolete and new possibilities manifold.

the authors urge conservatives to tackle costs directly. Too often, Republican proposals to cut government spending are just shell games that shift costs onto individuals. The conservative enthusiasm for moving Medicare beneficiaries onto (often more expensive!) private plans “risks being little more than an accounting trick — a purely nominal change in ‘who pays’ that would do little to address the underlying sources of cost growth.”

For now, though, it’s Democrats who are starting to take supply-side concerns seriously.

A problem of our era is there’s too little utopian thinking, but one worthy exception is Aaron Bastani’s “Fully Automated Luxury Communism,” a leftist tract that puts the technologies in development right now — artificial intelligence, renewable energy, asteroid mining, plant- and cell-based meats, and genetic editing — at the center of a postwork, postscarcity vision.

“What if everything could change?” he asks. “What if, more than simply meeting the great challenges of our time — from climate change to inequality and aging — we went far beyond them, putting today’s problems behind us like we did before with large predators and, for the most part, illness? What if, rather than having no sense of a different future, we decided history hadn’t actually begun?”

There are sharp limits on supply in all of these sectors because regulators make it hard to increase supply (zoning laws make it difficult to build housing), training and hiring workers is expensive (adding classrooms means adding teachers and teacher aides, and expanding health insurance requires more doctors and nurses) or both. “This can result in a vicious cycle in which subsidies for supply-constrained goods or services merely push up prices, necessitating greater subsidies, which then push up prices, ad infinitum,” they write.

Progressives have long known to look for problems on the demand side of the economy — to ask whether there are goods and services people need that they cannot afford. That will make today fairer, but to ensure tomorrow is radically better, we need to look for the choke points in the future we imagine, the places where the economy can’t or won’t supply the things we need. And then we need to fix them.

In a world where two-thirds of emissions now come from middle-income countries like China and India, the only way for humanity to both address climate change and poverty is to invent our way to clean energy that is plentiful and cheap and then spend enough to rapidly deploy it.

It is true that European countries free-ride off the high cost we pay for drugs, because it’s the U.S. market that drives innovation. But that doesn’t mean we’d be better off paying their prices, if that meant new drug development slowed. We don’t just want everyone to have health insurance in the future. We want them to be healthier, freed from diseases and pain that even the best health insurance today cannot cure or ease.

It’s ludicrous to say that the pharmaceutical system we have now is oriented toward innovation. It’s oriented toward profit; sometimes that intersects with innovation and sometimes it doesn’t.

We should combine price controls with new policies to encourage drug development. That could include everything from more funding of basic research to huge prizes for discovering drugs that treat particular conditions to more public funding for drug trials.

Years ago, Bernie Sanders had an interesting proposal for creating a system of pharmaceutical prizes in which companies could make millions or billions for inventing drugs that cured certain conditions, and those drugs would be immediately released without exclusive patent protections. Focusing on the need to make new drugs affordable while ignoring the need to make more of them exist is like trimming a garden you’ve stopped watering.

this is a lesson progressives are, increasingly, learning. This is clearest on climate. Much of the spending in the Biden agenda is dedicated to increasing the supply of renewable energy and advanced batteries while building the supply of carbon-neutral transportation options.

In a blog post, Jared Bernstein, a member of President Biden’s Council of Economic Advisers, and Ernie Tedeschi, a senior policy economist for the council, framed the Biden agenda as “an antidote for inflationary pressure” because much of it expands the long-term supply of the economy.

Climate change is the most pressing example

look closely and you can see something new and overdue emerging in American politics: supply-side progressivism.

Peter Thiel has lost interest in democracy.

Thiel has cultivated an image as a man of ideas, an intellectual who studied philosophy with René Girard and owns first editions of Leo Strauss in English and German. Trump quite obviously did not share these interests, or Thiel’s libertarian principles.

For years, Thiel had been saying that he generally favored the more pessimistic candidate in any presidential race because “if you’re too optimistic, it just shows you’re out of touch.” He scorned the rote optimism of politicians who, echoing Ronald Reagan, portrayed America as a shining city on a hill. Trump’s America, by contrast, was a broken landscape, under siege.

Thiel is not against government in principle, his friend Auren Hoffman (who is no relation to Reid) says. “The ’30s, ’40s, and ’50s—which had massive, crazy amounts of power—he admires because it was effective. We built the Hoover Dam. We did the Manhattan Project,” Hoffman told me. “We started the space program.”

Their failure to make the world conform to his vision has soured him on the entire enterprise—to the point where he no longer thinks it matters very much who wins the next election.

His libertarian critique of American government has curdled into an almost nihilistic impulse to demolish it.

“Voting for Trump was like a not very articulate scream for help,” Thiel told me. He fantasized that Trump’s election would somehow force a national reckoning. He believed somebody needed to tear things down—slash regulations, crush the administrative state—before the country could rebuild.

He admits now that it was a bad bet.

“There are a lot of things I got wrong,” he said. “It was crazier than I thought. It was more dangerous than I thought. They couldn’t get the most basic pieces of the government to work. So that was—I think that part was maybe worse than even my low expectations.”

eid Hoffman, who has known Thiel since college, long ago noticed a pattern in his old friend’s way of thinking. Time after time, Thiel would espouse grandiose, utopian hopes that failed to materialize, leaving him “kind of furious or angry” about the world’s unwillingness to bend to whatever vision was possessing him at the moment

Thiel. He is worth between $4 billion and $9 billion. He lives with his husband and two children in a glass palace in Bel Air that has nine bedrooms and a 90-foot infinity pool. He is a titan of Silicon Valley and a conservative kingmaker.

“Peter tends to be not ‘glass is half empty’ but ‘glass is fully empty,’” Hoffman told me.

he tells the story of his life as a series of disheartening setbacks.

He met Mark Zuckerberg, liked what he heard, and became Facebook’s first outside investor. Half a million dollars bought him 10 percent of the company, most of which he cashed out for about $1 billion in 2012.

Thiel made some poor investments, losing enormous sums by going long on the stock market in 2008, when it nose-dived, and then shorting the market in 2009, when it rallied

on the whole, he has done exceptionally well. Alex Karp, his Palantir co-founder, who agrees with Thiel on very little other than business, calls him “the world’s best venture investor.”

Thiel told me this is indeed his ambition, and he hinted that he may have achieved it.

He longs for radical new technologies and scientific advances on a scale most of us can hardly imagine

He longs for a world in which great men are free to work their will on society, unconstrained by government or regulation or “redistributionist economics” that would impinge on their wealth and power—or any obligation, really, to the rest of humanity

Did his dream of eternal life trace to The Lord of the Rings?

He takes for granted that this kind of progress will redound to the benefit of society at large.

More than anything, he longs to live forever.

Calling death a law of nature is, in his view, just an excuse for giving up. “It’s something we are told that demotivates us from trying harder,”

Thiel grew up reading a great deal of science fiction and fantasy—Heinlein, Asimov, Clarke. But especially Tolkien; he has said that he read the Lord of the Rings trilogy at least 10 times. Tolkien’s influence on his worldview is obvious: Middle-earth is an arena of struggle for ultimate power, largely without government, where extraordinary individuals rise to fulfill their destinies. Also, there are immortal elves who live apart from men in a magical sheltered valley.

But his dreams have always been much, much bigger than that.

Yes, Thiel said, perking up. “There are all these ways where trying to live unnaturally long goes haywire” in Tolkien’s works. But you also have the elves.

How are the elves different from the humans in Tolkien? And they’re basically—I think the main difference is just, they’re humans that don’t die.”

During college, he co-founded The Stanford Review, gleefully throwing bombs at identity politics and the university’s diversity-minded reform of the curriculum. He co-wrote The Diversity Myth in 1995, a treatise against what he recently called the “craziness and silliness and stupidity and wickedness” of the left.

Thiel laid out a plan, for himself and others, “to find an escape from politics in all its forms.” He wanted to create new spaces for personal freedom that governments could not reach

But something changed for Thiel in 2009

he people, he concluded, could not be trusted with important decisions. “I no longer believe that freedom and democracy are compatible,” he wrote.

ven more notable one followed: “Since 1920, the vast increase in welfare beneficiaries and the extension of the franchise to women—two constituencies that are notoriously tough for libertarians—have rendered the notion of ‘capitalist democracy’ into an oxymoron.”

By 2015, six years after declaring his intent to change the world from the private sector, Thiel began having second thoughts. He cut off funding for the Seasteading Institute—years of talk had yielded no practical progress–and turned to other forms of escape

The fate of our world may depend on the effort of a single person who builds or propagates the machinery of freedom,” he wrote. His manifesto has since become legendary in Silicon Valley, where his worldview is shared by other powerful men (and men hoping to be Peter Thiel).

Thiel’s investment in cryptocurrencies, like his founding vision at PayPal, aimed to foster a new kind of money “free from all government control and dilution

His decision to rescue Elon Musk’s struggling SpaceX in 2008—with a $20 million infusion that kept the company alive after three botched rocket launches—came with aspirations to promote space as an open frontier with “limitless possibility for escape from world politics

It was seasteading that became Thiel’s great philanthropic cause in the late aughts and early 2010s. The idea was to create autonomous microstates on platforms in international waters.

“There’s zero chance Peter Thiel would live on Sealand,” he said, noting that Thiel likes his comforts too much. (Thiel has mansions around the world and a private jet. Seal performed at his 2017 wedding, at the Belvedere Museum in Vienna.)

As he built his companies and grew rich, he began pouring money into political causes and candidates—libertarian groups such as the Endorse Liberty super PAC, in addition to a wide range of conservative Republicans, including Senators Orrin Hatch and Ted Cruz

Sam Altman, the former venture capitalist and now CEO of OpenAI, revealed in 2016 that in the event of global catastrophe, he and Thiel planned to wait it out in Thiel’s New Zealand hideaway.

When I asked Thiel about that scenario, he seemed embarrassed and deflected the question. He did not remember the arrangement as Altman did, he said. “Even framing it that way, though, makes it sound so ridiculous,” he told me. “If there is a real end of the world, there is no place to go.”

You’d have eco farming. You’d turn the deserts into arable land. There were sort of all these incredible things that people thought would happen in the ’50s and ’60s and they would sort of transform the world.”

None of that came to pass. Even science fiction turned hopeless—nowadays, you get nothing but dystopias

He hungered for advances in the world of atoms, not the world of bits.

Founders Fund, the venture-capital firm he established in 200

The fund, therefore, would invest in smart people solving hard problems “that really have the potential to change the world.”

This was not what Thiel wanted to be doing with his time. Bodegas and dog food were making him money, apparently, but he had set out to invest in transformational technology that would advance the state of human civilization.

He told me that he no longer dwells on democracy’s flaws, because he believes we Americans don’t have one. “We are not a democracy; we’re a republic,” he said. “We’re not even a republic; we’re a constitutional republic.”

“It was harder than it looked,” Thiel said. “I’m not actually involved in enough companies that are growing a lot, that are taking our civilization to the next level.”

Founders Fund has holdings in artificial intelligence, biotech, space exploration, and other cutting-edge fields. What bothers Thiel is that his companies are not taking enough big swings at big problems, or that they are striking out.

In at least 20 hours of logged face-to-face meetings with Buma, Thiel reported on what he believed to be a Chinese effort to take over a large venture-capital firm, discussed Russian involvement in Silicon Valley, and suggested that Jeffrey Epstein—a man he had met several times—was an Israeli intelligence operative. (Thiel told me he thinks Epstein “was probably entangled with Israeli military intelligence” but was more involved with “the U.S. deep state.”)

Buma, according to a source who has seen his reports, once asked Thiel why some of the extremely rich seemed so open to contacts with foreign governments. “And he said that they’re bored,” this source said. “‘They’re bored.’ And I actually believe it. I think it’s that simple. I think they’re just bored billionaires.”

he has a sculpture that resembles a three-dimensional game board. Ascent: Above the Nation State Board Game Display Prototype is the New Zealander artist Simon Denny’s attempt to map Thiel’s ideological universe. The board features a landscape in the aesthetic of Dungeons & Dragons, thick with monsters and knights and castles. The monsters include an ogre labeled “Monetary Policy.” Near the center is a hero figure, recognizable as Thiel. He tilts against a lion and a dragon, holding a shield and longbow. The lion is labeled “Fair Elections.” The dragon is labeled “Democracy.” The Thiel figure is trying to kill them.

When I asked Thiel to explain his views on democracy, he dodged the question. “I always wonder whether people like you … use the word democracy when you like the results people have and use the word populism when you don’t like the results,” he told me. “If I’m characterized as more pro-populist than the elitist Atlantic is, then, in that sense, I’m more pro-democratic.”

“I couldn’t find them,” he said. “I couldn’t get enough of them to work.

He said he has no wish to change the American form of government, and then amended himself: “Or, you know, I don’t think it’s realistic for it to be radically changed.” Which is not at all the same thing.

When I asked what he thinks of Yarvin’s autocratic agenda, Thiel offered objections that sounded not so much principled as practical.

“I don’t think it’s going to work. I think it will look like Xi in China or Putin in Russia,” Thiel said, meaning a malign dictatorship. “It ultimately I don’t think will even be accelerationist on the science and technology side, to say nothing of what it will do for individual rights, civil liberties, things of that sort.”

Still, Thiel considers Yarvin an “interesting and powerful” historian

he always talks about is the New Deal and FDR in the 1930s and 1940s,” Thiel said. “And the heterodox take is that it was sort of a light form of fascism in the United States.”

Yarvin, Thiel said, argues that “you should embrace this sort of light form of fascism, and we should have a president who’s like FDR again.”

Did Thiel agree with Yarvin’s vision of fascism as a desirable governing model? Again, he dodged the question.

“That’s not a realistic political program,” he said, refusing to be drawn any further.

ooking back on Trump’s years in office, Thiel walked a careful line.

A number of things were said and done that Thiel did not approve of. Mistakes were made. But Thiel was not going to refashion himself a Never Trumper in retrospect.

“I have to somehow give the exact right answer, where it’s like, ‘Yeah, I’m somewhat disenchanted,’” he told me. “But throwing him totally under the bus? That’s like, you know—I’ll get yelled at by Mr. Trump. And if I don’t throw him under the bus, that’s—but—somehow, I have to get the tone exactly right.”

Thiel knew, because he had read some of my previous work, that I think Trump’s gravest offense against the republic was his attempt to overthrow the election. I asked how he thought about it.

“Look, I don’t think the election was stolen,” he said. But then he tried to turn the discussion to past elections that might have been wrongly decided. Bush-Gore in 2000, for instanc

He came back to Trump’s attempt to prevent the transfer of power. “I’ll agree with you that it was not helpful,” he said.

there is another piece of the story, which Thiel reluctantly agreed to discuss

Puck reported that Democratic operatives had been digging for dirt on Thiel since before the 2022 midterm elections, conducting opposition research into his personal life with the express purpose of driving him out of politic

Among other things, the operatives are said to have interviewed a young model named Jeff Thomas, who told them he was having an affair with Thiel, and encouraged Thomas to talk to Ryan Grim, a reporter for The Intercept. Grim did not publish a story during election season, as the opposition researchers hoped he would, but he wrote about Thiel’s affair in March, after Thomas died by suicide.

He deplored the dirt-digging operation, telling me in an email that “the nihilism afflicting American politics is even deeper than I knew.”

He also seemed bewildered by the passions he arouses on the left. “I don’t think they should hate me this much,”

he spoke at the closed-press event with a lot less nuance than he had in our interviews. His after-dinner remarks were full of easy applause lines and in-jokes mocking the left. Universities had become intellectual wastelands, obsessed with a meaningless quest for diversity, he told the crowd. The humanities writ large are “transparently ridiculous,” said the onetime philosophy major, and “there’s no real science going on” in the sciences, which have devolved into “the enforcement of very curious dogmas.”

“Diversity—it’s not enough to just hire the extras from the space-cantina scene in Star Wars,” he said, prompting laughter.

Nor did Thiel say what genuine diversity would mean. The quest for it, he said, is “very evil and it’s very silly.”

“the silliness is distracting us from very important things,” such as the threat to U.S. interests posed by the Chinese Communist Party.

“Whenever someone says ‘DEI,’” he exhorted the crowd, “just think ‘CCP.’”

Somebody asked, in the Q&A portion of the evening, whether Thiel thought the woke left was deliberately advancing Chinese Communist interests

“It’s always the difference between an agent and asset,” he said. “And an agent is someone who is working for the enemy in full mens rea. An asset is a useful idiot. So even if you ask the question ‘Is Bill Gates China’s top agent, or top asset, in the U.S.?’”—here the crowd started roaring—“does it really make a difference?”

About 10 years ago, Thiel told me, a fellow venture capitalist called to broach the question. Vinod Khosla, a co-founder of Sun Microsystems, had made the Giving Pledge a couple of years before. Would Thiel be willing to talk with Gates about doing the same?

Thiel feels that giving his billions away would be too much like admitting he had done something wrong to acquire them

He also lacked sympathy for the impulse to spread resources from the privileged to those in need. When I mentioned the terrible poverty and inequality around the world, he said, “I think there are enough people working on that.”

besides, a different cause moves him far more.

Should Thiel happen to die one day, best efforts notwithstanding, his arrangements with Alcor provide that a cryonics team will be standing by.