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“Basically we are trying to do the same thing that most countries are doing — slow down the spread as much as possible,” he said. “It’s just that we use slightly different tools than many other countries.”

When responses are assessed after the crisis, Mr. Tegnell acknowledges, Sweden will have to face its broad failing with people over the age of 70, who have accounted for a staggering 86 percent of the country’s 2,194 fatalities to date.

“They tell people, stay home, but they also keep the restaurants open,” said Lena Einhorn, a virologist and one of the signatories of the letter. “They are advising people working in elderly homes only to wear masks when a patient is sick. Their policies are both ambiguous and rigid.”

In the absence of recommendations from the Public Health Authority, a Jewish care home near Stockholm unilaterally decided to ban visitors, said Aviva Kraitsik, the head of operations, who asked that the facility’s name be withheld because of previous threats it has received.

The health authority even went so far as to order the “no visitors” signs removed. Ms. Kraitsik refused. “I said they could put me behind bars,” she said. “I was prepared to take my punishment to protect our residents.”But it was too late. The virus had already crept inside, and eventually killed 11 of the 76 inhabitants.

It was only after the home required employees to wear face shields and masks when working with all the residents, even those displaying no symptoms, that it managed to halt the spread of the infection, Ms. Kraitsik said.

humanity’s moral senses have not kept pace with this power

Empathy could be an emotional bulwark against a warming world, if our collective care produced collective action. But it evolved to respond to suffering right here, right now. Our empathic imagination is not naturally configured to stretch around the planet or toward future generations.

Empathy evolved as the north star to our moral compass. When someone else’s pain feels like our own, we have reason not to harm them. Empathy is also ancient, tuned to a time when we lived in small groups of hunter-gatherers. Much as we did back then, we still find it easier to care for people who look or think like us, who are familiar, and who are right in front of us.

hearing about hundreds or thousands of victims leaves us unmoved. Such “compassion collapse” stymies climate action.

Like distance, time diminishes empathy. People find the future psychologically fuzzy

we even tend to view our future selves as strangers. This leads individuals to make shortsighted choices such as accruing debt instead of saving for retirement

Across generations, this tunnel vision worsens. Not only are the consequences of our actions far off, but they will be experienced by strangers who have yet to be born.

Touching the past can connect us to the future, especially when we look back fondly. In one set of studies, psychologists induced people to think about the sacrifices past generations had made for them. These individuals became more willing to sacrifice short-term gains to help future generations, paying forward their forbears’ kindness

One strategy is to turn the abstract concrete. When people make personal (or even virtual) contact with individuals who differ from them, they see them more clearly and empathize with them more deeply.

This might explain why children and teenagers, such as Swedish activist Greta Thunberg, have emerged as leaders in the movement for climate action: Children are living, tangible and beloved representatives of the future, not to blame for climate change but at risk of paying for it dearly.

their effectiveness in the climate conversation might also reflect the moral urgency of coming face to face with the people who must live in the world we leave behind

As one child activist recently declared: “You’re all going to be dead in 2050. We’re not. You’re sealing our future now.”

This raises another challenge in caring for the future: We won’t be there. Considering great spans of time means facing our mortality — an unnerving encounter that can turn people inward and increase tribalism.

other experiences can make us feel entwined with the world after us. One is the feeling of awe: a sense of something so vast that it interrupts our selfish preoccupations. Psychologists induce awe by showing people images of enormous things, like the Milky Way or a vista of Himalayan peaks from the show “Planet Earth.” In one such study, after watching awe-inspiring clips vs. amusing ones, people reported feeling small but also more connected to others; they also acted more generously.

Consistent with this idea, psychologists have found that people with a long view of the past are more concerned with environmental sustainability. For instance, older countries score more favorably on an environmental performance index

People made to see the United States as an old country vs. a young one reported feeling closer to future generations and were more willing to donate to environmental organizations.

even if empathy is naturally tuned to the short term, the right tools can expand it into the future and build climate consciousness along the way.

Empathizing with the future, alone, will not save the planet. The majority of carbon emissions come from a tiny number of massive companies, which are abetted by government deregulation. Empathy can be a psychological force for good, but climate change is a structural problem.

That doesn’t mean individuals don’t matter. Our behaviors create norms, social movements and political pressure. Newfound awareness of how voiceless, powerless people suffer has sparked enormous change in the past. It can again.

Empathy is built on self-preservation. We watch out for our children because they carry our genes, for our tribe because it offers sex, safety and sustenance. Spreading our care across space and time runs counter to those ancient instincts. It’s difficult emotional work, and also necessary. We must try to evolve our emotional lives: away from the past and toward a future that needs us desperately. Doing so might help us to finally become the ancestors our descendants deserve.

Caring

Here is one takeaway with potentially universal import: It is simplistic to portray government actions such as quarantines as the cause of economic damage. The real culprit is the virus itself. From Asia to Europe to the Americas, the risks of the pandemic have disrupted businesses while prompting people to avoid shopping malls and restaurants, regardless of official policy.

Sweden is exposed to the vagaries of global trade. Once the pandemic was unleashed, it was certain to suffer the economic consequences

“The Swedish manufacturing sector shut down when everyone else shut down because of the supply chain situation,” he said. “This was entirely predictable.”

“There is just no questioning and no willingness from the Swedish government to really change tack, until it’s too late,” Mr. Kirkegaard said. “Which is astonishing, given that it’s been clear for quite some time that the economic gains that they claim to have gotten from this are just nonexistent.”

"At the same time I would put a lot of pressure on China because economically we have tremendous power over China," he said in the wide-ranging interview.

The comments represent a sharp turn from the way the U.S. currently approaches Pyongyang. The U.S. has no formal diplomatic relations with the country and engages through the Swedish embassy when necessary.

The Trump campaign did not immediately respond to a request for further comment.

"One of the things I think Donald Trump understands is power and opportunity,"

"I believe there's nobody that's run for president in years who understands how to negotiate more effectively than Donald Trump

Though there have been talks between North Korea and five other major world and Asian powers about the nuclear program for years, they have never risen to the presidential level and have not resulted in much success.

“I think Russia tries to have an impact on the Swedish debate and political decisions,” he said. “That’s what I think.”

“Before Uber was a thing, I would rarely go to Hollywood,” said Drew Heitzler, an artist who lives in Venice, a potentially treacherous drive away. “The prospect of going to Hollywood on a weekend night, if I was invited to a party or an art event, it just wouldn’t happen. I would just stay home.”

Taxis here were often unreliable, he added, but ride shares are always just a swipe away.

“There’s a lot of New Yorkers here, and they’re saying it’s almost like New York.”

Once, only the privileged few, the studio bosses and pampered starlets, could afford to have a chauffeur and a waiting car to transport them around sprawling Los Angeles. Now anyone with a credit card can enjoy that freedom.

“Uber and Lyft have made it much more affordable, and encouraged people to venture out of their neighborhoods, and to explore.”

That is especially true of downtown Los Angeles, which is enjoying the double whammy of a recent cultural resurgence — partly bolstered by the Ace, which opened its hotel and performance space in a historic 1920s movie palace in January — and the car services that deliver once-reluctant visitors. Along with Santa Monica and West Hollywood, it is the area with the highest ridership, according to an Uber representative, though the company refused to release specific figures.

A night out in Los Angeles used to involve negotiating parking, beating traffic and picking a designated driver. Excursions from one end to the other — say, from the oceanfront city of Santa Monica to the trendy Silver Lake neighborhood on the eastern side — had to be planned and timed with military precision, lest they spiral into a three-hour commute. More often than not, they were simply avoided.

Grand Central Market, a food hall from 1917, has lately turned Smorgasburg-y; on weekends, preppily dressed crowds wait patiently for sandwiches from Eggslut. Outside, the street is blocked off for pedestrians, with cafe tables and umbrellas, and nearby is a linger-worthy bookstore and a retro barbershop with shuffleboard. Along Broadway, between discount stores and pupusa stands, are boutiques like OAK NYC and Acne Studios, the Swedish fashion label that opened a giant store there this fall.

“I find myself going down there a lot and taking friends that are coming to visit, because there’s so much cool stuff to do,” s

Ride sharing, some analysts say, has become a viable alternative to owning a car: between the cost of gas, insurance, garages and valet tips, it’s often more economical to get a lift in a professional’s Toyota than to drive solo in your own, and that’s without factoring in the mental cost of sitting in gridlock on Interstate 405.

A short ride through downtown in UberX, the company’s lower-priced service, introduced here last spring, can cost as little as $4, while parking lots charge $5 for 15 minutes.

In a nod to the city’s continued obsession with the status ride, the company recently implemented, in Los Angeles and Orange County only, UberPlus, with a fleet of BMWs and other luxury vehicles. Even with ride shares, what you pull up in matters.

For one thing, rising mortality is a uniquely American phenomenon – yet America has both a much weaker welfare state and a much stronger role for traditional religion and values than any other advanced country. Sweden gives its poor far more aid than we do, and a majority of Swedish children are now born out of wedlock, yet Sweden’s middle-aged mortality rate is only half of white America’s.

You see a somewhat similar pattern across regions within the United States. Life expectancy is high and rising in the Northeast and California, where social benefits are highest and traditional values weakest. Meanwhile, low and stagnant or declining life expectancy is concentrated in the Bible Belt.

What about a materialist explanation? Is rising mortality a consequence of rising inequality and the hollowing out of the middle class?

it’s not that simple. We are, after all, talking about the consequences of behavior, and culture clearly matters a great deal. Most notably, Hispanic Americans are considerably poorer than whites, but have much lower mortality.

what is going on? In a recent interview Mr. Deaton suggested that middle-aged whites have “lost the narrative of their lives.” That is, their economic setbacks have hit hard because they expected better. Or to put it a bit differently, we’re looking at people who were raised to believe in the American Dream, and are coping badly with its failure to come true.

I’m not the only observer who sees a link between the despair reflected in those mortality numbers and the volatility of right-wing politics. Some people who feel left behind by the American story turn self-destructive; others turn on the elites they feel have betrayed them.

At this point you probably expect me to offer a solution. But while universal health care, higher minimum wages, aid to education, and so on would do a lot to help Americans in trouble, I’m not sure whether they’re enough to cure existential despair.

range in age from 18 to 27

all share the same surname, Sleiman, suggesting that they are related.

they had not admitted to supporting the Islamic State in their interrogations.

About 34 Arab citizens of Israel have been arrested over the last year on suspicion of activities related to the Islamic State

said that there had been a slight increase in the number of Israeli citizens suspected of Islamic State-related activity in 2015 compared with 2014

accused of having trained for battle by slaughtering sheep and riding horses at a local farm

Palestinian citizens of Israel, about a fifth of the country’s population, have rarely participated in organized armed attacks.

some might be attracted because of longstanding grievances about discrimination in Israel.

most recent arrests suggested the first plot to carry out an Islamic State-inspired attack in Israel.

gradually heading toward people who will try to do something like that in the name of the Islamic State, similar to the attack in San Bernardino,

described the suspects as “wannabes who have access to guns.”

been “holding suspicious meetings and conducting weapons training.

suspects had obtained a Russian SKS semiautomatic rifle and a Carl Gustaf, a Swedish submachine gun.

“He used to say he was against ISIS and against terrorism.”

As prime minister since 2013, Mr. Gunnlaugsson was involved in reaching a deal for the banks’ claimants, so he is now being accused of a conflict of interest.

When asked by Swedish and Icelandic television journalists about Wintris before the publication of the leaks, Mr. Gunnlaugsson stormed out, saying that the journalists had obtained the interview “under false pretenses.”

Of course, he is famous today precisely because he has determined that, in a range of circumstances, there are good reasons to buck the popular tide.

His main focus was the issue of pronouns: many transgender or gender-nonbinary people use pronouns different from the ones they were assigned at birth—including, sometimes, “they,” in the singular, or nontraditional ones, like “ze.” The Ontario Human Rights Commission had found that, in a workplace or a school, “refusing to refer to a trans person by their chosen name and a personal pronoun that matches their gender identity” would probably be considered discrimination.

Peterson resented the idea that the government might force him to use what he called neologisms of politically correct “authoritarians.”

To many people disturbed by reports of intolerant radicals on campus, Peterson was a rallying figure: a fearsomely self-assured debater, unintimidated by liberal condemnation.

He remains a psychology professor by trade, and he still spends much of his time doing something like therapy. Anyone in need of his counsel can find plenty of it in “12 Rules for Life.”

One of his many fans is PewDiePie, a Swedish video gamer who is known as the most widely viewed YouTube personality in the world—his channel has more than sixty million subscribers

In a video review of “12 Rules for Life,” PewDiePie confessed that the book had surprised him. “It’s a self-help book!” he said. “I don’t think I ever would have read a self-help book.” (He nonetheless declared that Peterson’s book, at least the parts he read, was “very interesting.”)

Political polemic plays a relatively small role; Peterson’s goal is less to help his readers change the world than to help them find a stable place within it. One of his most compelling maxims is strikingly modest: “You should do what other people do, unless you have a very good reason not to.”

His fame grew in 2016, during the debate over a Canadian bill known as C-16. The bill sought to expand human-rights law by adding “gender identity and gender expression” to the list of grounds upon which discrimination is prohibited. In a series of videotaped lectures, Peterson argued that such a law could be a serious infringement of free speech

He is, by turns, a defender of conformity and a critic of it, and he thinks that if readers pay close attention, they, too, can learn when to be which.

“I stopped attending church, and joined the modern world.” He turned first to socialism and then to political science, seeking an explanation for “the general social and political insanity and evil of the world,” and each time finding himself unsatisfied.

The question was, he decided, a psychological one, so he sought psychological answers, and eventually earned a Ph.D. from McGill University, having written a thesis examining the heritability of alcoholism.

In “Maps of Meaning,” Peterson drew from Jung, and from evolutionary psychology: he wanted to show that modern culture is “natural,” having evolved over hundreds of thousands of years to reflect and meet our human needs.

Then, rather audaciously, he sought to explain exactly how our minds work, illustrating his theory with elaborate geometric diagrams

In “Maps of Meaning,” he traced this sense of urgency to a feeling of fraudulence that overcame him in college. When he started to speak, he would hear a voice telling him, “You don’t believe that. That isn’t true.” To ward off mental breakdown, he resolved not to say anything unless he was sure he believed it; this practice calmed the inner voice, and in time it shaped his rhetorical style, which is forceful but careful.

“You have to listen very carefully and tell the truth if you are going to get a paranoid person to open up to you,” he writes. Peterson seems to have found that this approach works on much of the general population, too.

He is particularly concerned about boys and men, and he flatters them with regular doses of tough love. “Boys are suffering in the modern world,” he writes, and he suggests that the problem is that they’re not boyish enough. Near the end of the chapter, he tries to coin a new catchphrase: “Toughen up, you weasel.”

his tone is more pragmatic in this book, and some of his critics might be surprised to find much of the advice he offers unobjectionable, if old-fashioned: he wants young men to be better fathers, better husbands, better community members.

Where the pickup artists promised to make guys better sexual salesmen (sexual consummation was called “full close,” as in closing a deal), Peterson, more ambitious, promises to help them get married and stay married. “You have to scour your psyche,” he tells them. “You have to clean the damned thing up.

When he claims to have identified “the culminating ethic of the canon of the West,” one might brace for provocation. But what follows, instead, is prescription so canonical that it seems self-evident: “Attend to the day, but aim at the highest good.” In urging men to overachieve, he is also urging them to fit in, and become productive members of Western society.

Every so often, Peterson pauses to remind his readers how lucky they are. “The highly functional infrastructure that surrounds us, particularly in the West,” he writes, “is a gift from our ancestors: the comparatively uncorrupt political and economic systems, the technology, the wealth, the lifespan, the freedom, the luxury, and the opportunity.”

Peterson seems to view Trump, by contrast, as a symptom of modern problems, rather than a cause of them. He suggests that Trump’s rise was unfortunate but inevitable—“part of the same process,” he writes, as the rise of “far-right” politicians in Europe. “If men are pushed too hard to feminize,” he warns, “they will become more and more interested in harsh, fascist political ideology.”

Peterson sometimes asks audiences to view him as an alternative to political excesses on both sides. During an interview on BBC Radio 5, he said, “I’ve had thousands of letters from people who were tempted by the blandishments of the radical right, who’ve moved towards the reasonable center as a consequence of watching my videos.”

But he typically sees liberals, or leftists, or “postmodernists,” as aggressors—which leads him, rather ironically, to frame some of those on the “radical right” as victims. Many of his political stances are built on this type of inversion.

Postmodernists, he says, are obsessed with the idea of oppression, and, by waging war on oppressors real and imagined, they become oppressors themselves. Liberals, he says, are always talking about the importance of compassion—and yet “there’s nothing more horrible for children, and developing people, than an excess of compassion.”

The danger, it seems, is that those who want to improve Western society may end up destroying it.

But Peterson remains a figurehead for the movement to block or curtail transgender rights. When he lampoons “made-up pronouns,” he sometimes seems to be lampooning the people who use them, encouraging his fans to view transgender or gender-nonbinary people as confused, or deluded

Once, after a lecture, he was approached on campus by a critic who wanted to know why he would not use nonbinary pronouns. “I don’t believe that using your pronouns will do you any good, in the long run,” he replied.

In a debate about gender on Canadian television, in 2016, he tried to find some middle ground. “If our society comes to some sort of consensus over the next while about how we’ll solve the pronoun problem,” he said, “and that becomes part of popular parlance, and it seems to solve the problem properly, without sacrificing the distinction between singular and plural, and without requiring me to memorize an impossible list of an indefinite number of pronouns, then I would be willing to reconsider my position.

Despite his fondness for moral absolutes, Peterson is something of a relativist; he is inclined to defer to a Western society that is changing in unpredictable ways

The “highly functional infrastructure” he praises is the product of an unceasing argument over what is good, for all of us; over when to conform, and when to dissent

In the case of gender identity, Peterson’s judgment is that “our society” has not yet agreed to adopt nontraditional pronouns, which isn’t quite an argument that we shouldn’t.

Peterson—like his hero, Jung—has a complicated relationship to religious belief. He reveres the Bible for its stories, reasoning that any stories that we have been telling ourselves for so long must be, in some important sense, true.

In a recent podcast interview, he mentioned that people sometimes ask him if he believes in God. “I don’t respond well to that question,” he said. “The answer to that question is forty hours long, and I can’t condense it into a sentence.”

At times, Peterson emphasizes his interest in empirical knowledge and scientific research—although these tend to be the least convincing parts of “12 Rules for Life.”

Peterson’s story about the lobster is essentially a modern myth. He wants forlorn readers to imagine themselves as heroic lobsters; he wants an image of claws to appear in their mind whenever they feel themselves start to slump; he wants to help them.

Peterson wants to help everyone, in fact. In his least measured moments, he permits himself to dream of a world transformed. “Who knows,” he writes, “what existence might be like if we all decided to strive for the best?

His many years of study fostered in him a conviction that good and evil exist, and that we can discern them without recourse to any particular religious authority. This is a reassuring belief, especially in confusing times: “Each human being understands, a priori, perhaps not what is good, but certainly what is not.

there are therapists and life coaches all over the world dispensing some version of this formula, nudging their clients to pursue lives that better conform to their own moral intuitions. The problem is that, when it comes to the question of how to order our societies—when it comes, in other words, to politics—our intuitions have proved neither reliable nor coherent.

Peterson excels at explaining why we should be careful about social change, but not at helping us assess which changes we should favor; just about any modern human arrangement could be portrayed as a radical deviation from what came before.

We can, most of us, sort ourselves out, or learn how to do it. That doesn’t mean we will ever agree on how to sort out everyone else.

Kennedy told me that at one point she believed Tillerson would leave after the State Department’s redesign (a process that’s not yet complete) and use that contribution as his legacy. But it seemed as if the incessant leaks made “him dig his feet in … to stick with the job whether he was enjoying it or not.”

Tillerson and some of his colleagues may be safe for now—but there’s no guarantee that the president will be satisfied with them in the near future. When Laura Ingraham, the Fox News host, asked Trump last November about Tillerson, the president said his secretary of state was “working hard” and “doing his best.” But when she asked Trump whether the secretary would last for the duration of the president’s term, Trump replied: “We’ll see.”

Promotional materials for the event cite Greta as someone placed on the frontline of climate activism “by PR professionals seeking to bedevil the plant-nutrient carbon dioxide” and describe the AfD as “the only party in Germany not willing to back the supposed climate consensus”.

“The fact that many mainstream politicians from across the political divide in Germany supported a 16-year-old female activist who was virtually unknown until a few months ago, allowed the party to present belief in climate change as irrational, hysteria, panic, cult-like or even as a replacement religion. Attacking Greta, at times in fairly vicious ways, including mocking her for her autism, became a way to portray the AfD’s political opponents as irrational.”

“The AfD has been denying human-made climate change on its social media pages since 2016, and while it has not shifted its position it is clear that the party decided to communicate it more frequently.

“We are experiencing a shift to the right on social media and in society. In a short period of time, the new right has established its own counter-society on climate issues. With troll armies, agitating magazines and the support of climate sceptics like EIKE, it has created its own sphere that is massively underestimated.”

In 1725 Stanisław’s daughter Marie married Louis XV of France

When Augustus died in 1733, Stanisław sought to regain the Polish throne with the help of French support for his candidacy

he was elected king of Poland by an overwhelming majority of the Diet

Russia and Austria, fearing Stanisław would unite Poland in the Swedish-French alliance, invaded the country to annul his election

Stanisław was once more deposed, and, under Russian pressure, a small minority in the Diet elected the Saxon elector Frederick Augustus II to the Polish throne as Augustus III

The Peace of Vienna in 1738 recognized Augustus III as king of Poland but allowed Stanisław to keep his royal titles while granting him the provinces of Lorraine and Bar for life

In Lorraine, Stanisław proved to be a good administrator and promoted economic development

After Rudolf’s death his brothers invoked Majoratssiftung (primogeniture) to stop the collection being divided up again, but before it could all be transported to Vienna much was destroyed in the wake of the Thirty Years War. First the Bavarian and Saxon armies and then Swedish soldiers destroyed or plundered all that had been left in Prague, which is how so much of it passed into the possession of Queen Christina of Sweden

It was Franz Joseph II (r.1848-1916), one of the least intellectually curious monarchs in European history, who created what we now think of as the Kunstkammer