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Among these were a horse skull and hiking staffs from the Viking Age. An arrow shaft found by the archaeologists is from the Stone Age.

“We often find things associated with hunting. There are also ordinary objects such as mittens and shoes and the skeletons of horses that died on the trek across the mountains. This makes it a real thrill,” says Pilø.

All this means that we adults have to work our brains hard to learn a second language. But that may be all the more reason to try, for my failed French quest yielded an unexpected benefit.

After a year of struggling with the language, I retook the cognitive assessment, and the results shocked me. My scores had skyrocketed, placing me above average in seven of 10 categories, and average in the other three. My verbal memory score leapt from the bottom half to the 88th — the 88th! — percentile and my visual memory test shot from the bottom 5th percentile to the 50th. Studying a language had been like drinking from a mental fountain of youth.

the cognitive tasks involved — including working memory, inductive reasoning, sound discrimination and task switching — map closely to the areas of the brain that are most associated with declines due to aging

There is some evidence that brain exercise programs like Lumosity and Nintendo’s Brain Age can be beneficial, but if my admittedly unscientific experience is any indication, you might be better off studying a language instead.

Mining remains the worst form of child labor, and the government does not permit it legally for a child of any age. But despite that it remains a job where a young person — say, 14, 15 years old — can make a lot more money than at other jobs. And it retains its attraction because of that, despite how dangerous it is.

"In theory, the next ice age could be even further into the future, but there is no real practical importance in discussing whether it starts in 50,000 or 100,000 years from now," Andrey Ganopolski from the Potsdam Institute for Climate Impact Research said.

And Prof Chris Rapley, from University College London, added: "This is an interesting result that provides further evidence that we have entered a new geological [Epoch] - 'The Anthropocene' - in which human actions are affecting the very metabolism of the planet."

I was shocked. Then it dawned on me, "aah, girl-child marriages." After asking, I found the girls' ages ranged from 13 to 18, with two being 24. This then spurred me into action and it was the beginning of a decade-plus journey of understanding girl-child marriages in my country and fighting for the practice to end.

In 2010, half of the women (50%) aged 20--24 years were married or in a union before age 18 (compared to 6.4%of boys), while 12% of women married before they were 15 compared to only 1.2% of men. Child marriage is in both rural and urban areas. It is also higher than the regional average for sub-Saharan Africa (37%).

This law was born amid the outcry against girl-child marriage, as the country had realized the dangers of girl-child marriage.Save for a few areas, it is a very progressive piece of legislation, particularly from a women's rights perspective. Among other things, the law prohibits marriage for anybody below the age of 18.

studies have shown that girl-child marriage is a risk factor in the transmission of HIV and other sexually transmitted infections, as young wives do not have much bargaining power to negotiate safe sex with older men.

Girl-child marriages need to be prohibited tough the Constitution because they are a violation of every conceivable human right including the right to life, health, education, human dignity and development. What I know for sure child marriage is a guarantee for poverty among girls in my country and I want it to end. No ifs or buts.

When Thaddeus Stevens (Tommy Lee Jones) asks the president how he can reconcile so noble an aim with such malodorous methods, Lincoln recalls what his youthful years as a surveyor taught him: [A] compass . . . [will] point you true north from where you’re standing, but it’s got no advice about the swamps and deserts and chasms

Whether we approach reality from the top down or the bottom up, Tolstoy seems to be saying, an infinite number of possibilities exist at an indeterminate number of levels, all simultaneously. Some are predictable, most aren’t, and only dramatization—free from the scholar’s enslavement to theory and archives—can begin to represent them.

what is “training,” as Clausewitz understands it? It’s being able to draw upon principles extending across time and space, so that you’ll have a sense of what’s worked before and what hasn’t. You then apply these to the situation at hand: that’s the role of scale. The result is a plan, informed by the past, linked to the present, for achieving some future goal.

It’s worth remembering also that Lincoln—and Shakespeare—had a lifetime to become who they were. Young people today don’t, because society so sharply segregates general education, professional training, ascent within an organization, responsibility for it, and then retirement.

This worsens a problem Henry Kissinger identified long ago: that the “intellectual capital” leaders accumulate prior to reaching the top is all they’ll be able to draw on while at the top.37 There’s less time now than Lincoln had to learn anything new.

A gap has opened between the study of history and the construction of theory, both of which are needed if ends are to be aligned with means. Historians, knowing that their field rewards specialized research, tend to avoid the generalizations

Theorists, keen to be seen as social “scientists,” seek “reproducibility” in results: that replaces complexity with simplicity in the pursuit of predictability. Both communities neglect relationships between the general and the particular—between universal and local knowledge—that nurture strategic thinking.

Collaboration, in theory, could have secured the sea and the land from all future dangers. That would have required, though, the extension of trust, a quality with strikingly shallow roots in the character of all Greeks.

The only solution then is to improvise, but this is not just making it up as you go along. Maybe you’ll stick to the plan, maybe you’ll modify it, maybe you’ll scrap it altogether. Like Lincoln, though, you’ll know your compass heading, whatever the unknowns that lie between you and your destination. You’ll have in your mind a range of options for dealing with these, based—as if from Machiavelli—upon hard-won lessons from those who’ve gone before.

The past and future are no more equivalent, in Thucydides, than are capabilities and aspirations in strategy—they are, however, connected.

The past we can know only from imperfect sources, including our own memories. The future we can’t know, other than that it will originate in the past but then depart from it. Thucydides’ distinction between resemblance and reflection—between patterns surviving across time and repetitions degraded by time—aligns the asymmetry, for it suggests that the past prepares us for the future only when, however imperfectly, it transfers. Just as capabilities restrict aspirations to what circumstances will allow.

Insufficiency demands indirection, and that, Sun Tzu insists, requires maneuver: [W]hen capable, feign incapacity; when active, inactivity. When near, make it appear that you are far; when far away, that you are near. Offer an enemy a bait to lure him; feign disorder and strike him. . . . When he concentrates, prepare against him; where he is strong, avoid him. . . . Pretend inferiority and encourage his arrogance. . . . Keep him under a strain and wear him down. Opposites held in mind simultaneously, thus, are “the strategist’s keys to victory.”

it was Pericles who, more than anyone else, unleashed the Peloponnesian War—the unintended result of constructing a culture to support a strategy.

By the mid-450s Pericles, who agreed, had finished the walls around Athens and Piraeus, allowing total reliance on the sea in any future war. The new strategy made sense, but it made the Athenians, as Thucydides saw, a different people. Farmers, traditionally, had sustained Athens: their fields and vineyards supplied the city in peacetime, and their bodies filled the ranks of its infantry and cavalry when wars came. Now, though, their properties were expendable and their influence diminished.

If Athens were to rely upon the ardor of individuals, then it would have to inspire classes within the city and peoples throughout the empire—even as it retained the cohesiveness of its rival Sparta, still in many ways a small town.

Pericles used his “funeral oration,” delivered in Athens at the end of the Peloponnesian War’s first year, to explain what he hoped for. The dead had given their lives, he told the mourners, for the universality of Athenian distinctiveness: Athens imitated no one, but was a pattern for everyone. How, though, to reconcile these apparent opposites? Pericles’ solution was to connect scale, space, and time: Athenian culture would appeal to the city, the empire, and the ages.

The city had acquired its “friends,” Pericles acknowledged, by granting favors, “in order by continued kindness to keep the recipient in [its] debt; while the debtor [knows] that the return he makes will be a payment, not a free gift.” Nevertheless, the Athenians had provided these benefits “not from calculations of expediency, but in the confidence of liberality.” What he meant was that Athens would make its empire at once more powerful and more reassuring than that of any rival.

It could in this way project democracy across cultures because insecure states, fearing worse, would freely align with Athens.22 Self-interest would become comfort and then affinity.

The Athenians’ strategy of walling their cities, however, had reshaped their character, obliging them restlessly to roam the world. Because they had changed, they would have to change others—that’s what having an empire means—but how many, to what extent, and by what means? No one, not even Pericles, could easily say.

Equality, then, was the loop in Pericles’ logic. He saw both it and empire as admirable, but was slow to sense that encouraging one would diminish the other.

Like Lincoln, Pericles looked ahead to the ages. He even left them monuments and sent them messages. But he didn’t leave behind a functional state: it would take well over two millennia for democracy again to become a model with mass appeal.

as Thucydides grimly observes, war “brings most men’s character to a level with their fortunes.”

“Island” strategies require steady nerves. You have to be able to watch smoke rise on horizons you once controlled without losing your own self-confidence, or shaking that of allies, or strengthening that of adversaries.

For the abstractions of strategy and the emotions of strategists can never be separated: they can only be balanced. The weight attached to each, however, will vary with circumstances. And the heat of emotions requires only an instant to melt abstractions drawn from years of cool reflection.

if credibility is always in doubt, then capabilities must become infinite or bluffs must become routine. Neither approach is sustainable: that’s why walls exist in the first place.

he encouraged his readers to seek “knowledge of the past as an aid to the understanding of the future, which in the course of human things must resemble if it does not reflect it.” For without some sense of the past the future can be only loneliness: amnesia is a solitary affliction.

But to know the past only in static terms—as moments frozen in time and space—would be almost as disabling, because we’re the progeny of progressions across time and space that shift from small scales to big ones and back again. We know these through narratives, whether historical or fictional or a combination of both.

No one can anticipate everything that might happen. Sensing possibilities, though, is better than having no sense at all of what to expect. Sun Tzu seeks sense—even common sense—by tethering principles, which are few, to practices, which are many.

Clausewitz’s concept of training, however, retains its relevance. It’s the best protection we have against strategies getting stupider as they become grander, a recurring problem in peace as well as war. It’s the only way to combine the apparent opposites of planning and improvisation: to teach the common sense that comes from knowing when to be a hedgehog and when a fox.

Victories must connect: otherwise they won’t lead anywhere. They can’t be foreseen, though, because they arise from unforeseen opportunities. Maneuvering, thus, requires planning, but also improvisation. Small triumphs in a single arena set up larger ones elsewhere, allowing weaker contenders to become stronger.

The actions of man, Kennan concluded, “are governed not so much by what he intellectually believes as by what he vividly realizes.”

Nor is it clear, even now, whether Christianity caused Rome’s “fall”—as Gibbon believed—or—as the legacies of Augustus suggest—secured Rome’s institutional immortalities. These opposites have shaped “western” civilization ever since. Not least by giving rise to two truly grand strategies, parallel in their purposes but devised a thousand years apart

Augustine shows that reality always falls short of the ideal: one can strive toward it, but never expect to achieve it. Seeking, therefore, is the best man can manage in a fallen world, and what he seeks is his choice. Nevertheless, not all ends are legitimate; not all means are appropriate. Augustine seeks, therefore, to guide choice by respecting choice. He does this through an appeal to reason: one might even say to common sense.

A peaceful faith—the only source of justice for Christians—can’t flourish without protection, whether through toleration, as in pre-Constantine Rome, or by formal edict, as afterward.20 The City of God is a fragile structure within the sinful City of Man. It’s this that leads Christians to entrust authority to selected sinners—we call it “politics”—and Augustine, for all his piety, is a political philosopher.

Augustine concluded that war, if necessary to save the state, could be a lesser evil than peace—and that the procedural prerequisites for necessity could be stated. Had provocation occurred? Had competent authority exhausted peaceful alternatives? Would the resort to violence be a means chosen, not an end in itself? Was the expenditure of force proportionate to its purposes, so that it wouldn’t destroy what it was meant to defend?

No one before Augustine, however, had set standards to be met by states in choosing war. This could be done only within an inclusionary monotheism, for only a God claiming universal authority could judge the souls of earthly rulers. And only Augustine, in his era, spoke so self-confidently for Him. The

Augustine’s great uncertainty was the status of souls in the City of Man, for only the fittest could hope to enter the City of God. Pre-Christian deities had rarely made such distinctions: the pagan afterlife was equally grim for heroes, scoundrels, and all in between.25 Not so, though, with the Christian God: behavior in life would make a huge difference in death. It was vital, then, to fight wars within rules. The stakes could hardly be higher.

Alignment, in turn, implies interdependence. Justice is unattainable in the absence of order, peace may require the fighting of wars, Caesar must be propitiated—perhaps even, like Constantine, converted—if man is to reach God. Each capability brings an aspiration within reach, much as Sun Tzu’s practices tether his principles, but what’s the nature of the tether? I think it’s proportionality: the means employed must be appropriate to—or at least not corrupt—the end envisaged. This, then, is Augustine’s tilt: toward a logic of strategy transcending time, place, culture, circumstance, and the differences between saints and sinners.

a more revealing distinction may lie in temperament: to borrow from Milan Kundera,37 Machiavelli found “lightness of being” bearable. For Augustine—perhaps because traumatized as a youth by a pear tree—it was unendurable.

“I judge that it might be true that fortune is arbiter of half our actions, but also that she leaves the other half, or close to it, for us to govern.” Fifty percent fortune, fifty percent man—but zero percent God. Man is, however precariously, on his own.

States, Machiavelli suggests, operate similarly. If governed badly, men’s rapacity will soon overwhelm them, whether through internal rebellion or external war. But if run with virtù—his untranslatable term for planning without praying40—states can constrain, if not in all ways control, the workings of fortune, or chance. The skills needed are those of imitation, adaptation, and approximation.

Machiavelli commends the study of history, “for since men almost always walk on paths beaten by others and proceed in their actions by imitation . . . , a prudent man should always enter upon the paths beaten by great men, and imitate those who have been most excellent, so that if his own virtue does not reach that far, it is at least in the odor of it.”

What, then, to do? It helped that Machiavelli and Berlin had lightness of being, for their answer is the same: don’t sweat it. Learn to live with the contradictions. Machiavelli shows “no trace of agony,” Berlin points out, and he doesn’t either:

Eternal truths have little to do with any of this, beyond the assurance that circumstances will change. Machiavelli knows, as did Augustine, that what makes sense in one situation may not in the next. They differ, though, in that Machiavelli, expecting to go to Hell, doesn’t attempt to resolve such disparities. Augustine, hoping for Heaven, feels personally responsible for them. Despite his afflictions, Machiavelli often sees comedy.42 Despite his privileges, Augustine carries a tragic burden of guilt. Machiavelli sweats, but not all the time. Augustine never stops.

“Lightness of being,” then, is the ability, if not to find the good in bad things, then at least to remain afloat among them, perhaps to swim or to sail through them, possibly even to take precautions that can keep you dry. It’s not to locate logic in misfortunes, or to show that they’re for the best because they reflect God’s will.

Augustine and Machiavelli agree that wars should be fought—indeed that states should be run—by pre-specifiable procedures. Both know that aspirations aren’t capabilities. Both prefer to connect them through checklists, not commandments.43

Augustine admits, which is why good men may have to seek peace by shedding blood. The greater privilege, however, is to avert “that calamity which others are under the necessity of producing.” Machiavelli agrees, but notes that a prince so infrequently has this privilege that if he wishes to remain in power he must “learn to be able not to be good,” and to use this proficiency or not use it “according to necessity.”51 As fits man’s fallen state, Augustine sighs. As befits man, Machiavelli simplifies.

As Machiavelli’s finest translator has put it: “[J]ustice is no more reasonable than what a person’s prudence tells him he must acquire for himself, or must submit to, because men cannot afford justice in any sense that transcends their own preservation.”53

princes need advisers. The adviser can’t tell the prince what to do, but he can suggest what the prince should know. For Machiavelli this means seeking patterns—across time, space, and status—by shifting perspectives. “[J]ust as those who sketch landscapes place themselves down in the plain to consider the nature of mountains . . . and to consider the nature of low places place themselves high atop mountains,

Machiavelli embraces, then, a utilitarian morality: you proportion your actions to your objective, not to progress from one nebulous city to another, but because some things have been shown to work and others haven’t.60

Who, then, will oversee them? They’ll do it themselves, Machiavelli replies, by balancing power. First, there’ll be a balance among states, unlike older Roman and Catholic traditions of universality. Machiavelli anticipates the statecraft of Richelieu, Metternich, Bismarck,

But Machiavelli understands balancing in a second and subtler sense, conveyed more explicitly in The Discourses than in The Prince: [I]t is only in republics that the common good is looked to properly in that all that promotes it is carried out; and, however much this or that private person may be the loser on this account, there are so many who benefit thereby that the common good can be realized in spite of those few who suffer in consequence.64 This idea of an internal equilibrium within which competition strengthens community wouldn’t appear again until Adam Smith unveiled an “invisible hand” in The Wealth of Nations (1776), until the American Founding Fathers drafted and in The Federalist justified constitutional checks and balances (1787–88), and until Immanuel Kant linked republics, however distantly, with Perpetual Peace (1795).

Machiavelli’s great transgression, Berlin concluded, was to confirm what everyone knows but no one will admit: that ideals “cannot be attained.” Statecraft, therefore, can never balance realism against idealism: there are only competing realisms. There is no contest, in governing, between politics and morality: there is only politics. And no state respects Christian teaching on saving souls. The incompatibilities are irreconcilable. To deny this is, in Berlin’s words but in Machiavelli’s mind, to “vacillate, fall between two stools, and end in weakness and failure.”

And approximation? “[P]rudent archers,” Machiavelli points out, knowing the strength of their bow, “set their aim much higher than the place intended, not to reach such height with their arrow, but to be able with the aid of so high an aim to achieve their plan.”41 For there will be deflection—certainly from gravity, perhaps from wind, who knows from what else? And the target itself will probably be moving.

Augustine’s City of God no longer exists on earth. The City of Man, which survives, has no single path to salvation. “[T]he belief that the correct, objectively valid solution to the question of how men should live can in principle be discovered,” Berlin finds, “is itself in principle not true.” Machiavelli thus split open the rock “upon which Western beliefs and lives had been founded.” It was he “who lit the fatal fuse.”

Machiavelli’s blood ran colder than was ordinary: he praised Cesare Borgia, for example, and he refused to condemn torture despite having suffered it (Augustine, never tortured, took a similar position).75 Machiavelli was careful, however, to apportion enormities: they should only forestall greater horrors—violent revolution, defeat in war, descent into anarchy, mass killing, or what we would today call “genocide.”

Berlin sees in this an “economy of violence,” by which he means holding a “reserve of force always in the background to keep things going in such a way that the virtues admired by [Machiavelli] and by the classical thinkers to whom he appeals can be protected and allowed to flower.”76 It’s no accident that Berlin uses the plural. For it comes closer than the singular, in English, to Machiavelli’s virtù, implying no single standard by which men must live.

“[T]here are many different ends that men may seek and still be fully rational,” Berlin insists, “capable of understanding . . . and deriving light from each other.” Otherwise, civilizations would exist in “impenetrable bubble[s],” incomprehensible to anyone on the outside. “Intercommunication between cultures in time and space is possible only because what makes men human is common to them, and acts as a bridge between them. But our values are ours, and theirs are theirs.”

Perhaps there are other worlds in which all principles are harmonized, but “it is on earth that we live, and it is here that we must believe and act.”77 By shattering certainty, Machiavelli showed how. “[T]he dilemma has never given men peace since it came to light,” Berlin lightly concludes, “but we have learnt to live with it.”

Posterity has long regarded Augustine and Machiavelli as pivots in the history of “western” thought because each, with enduring effects, shifted long-standing relationships between souls and states.

Philip promises obedience to God, not his subjects. Elizabeth serves her subjects, fitting God to their interests. The king, looking to Heaven, venerates. The queen, feet on earth, calculates. The differences test the ideas of Augustine and Machiavelli against the demands of statecraft at the dawn of the modern age.

Relishing opposites, the queen was constant only in her patriotism, her insistence on keeping ends within means, and her determination—a requirement for pivoting—never to be pinned down.

Pivoting requires gyroscopes, and Elizabeth’s were the best of her era. She balanced purposefulness with imagination, guile, humor, timing, and an economy in movement that, however extravagant her display, kept her steady on the tightrope she walked.

Machiavelli, thinking gyroscopically, advised his prince to be a lion and a fox, the former to frighten wolves, the latter to detect snares. Elizabeth went him one better by being lion, fox, and female, a combination the crafty Italian might have learned to appreciate. Philip was a grand lion, but he was only a lion.

princes can through conscientiousness, Machiavelli warned, become trapped. For a wise ruler “cannot observe faith, nor should he, when such observance turns against him, and the causes that made him promise have been eliminated. . . . Nor does a prince ever lack legitimate causes to color his failure to observe faith.”46

What we like to recall as the Elizabethan “golden age” survived only through surveillance and terror: that was another of its contradictions, maintained regretfully with resignation.

The queen’s instincts were more humane than those of her predecessors, but too many contemporaries were trying to kill her. “Unlike her sister, Elizabeth never burned men for their faith,” her recent biographer Lisa Hilton has written. “She tortured and hanged them for treason.”60 Toleration, Machiavelli might have said, had turned against Elizabeth. She wanted to be loved—who wouldn’t? It was definitely safer for princes, though, to be feared.

“The failure of the Spanish Armada,” Geoffrey Parker has argued, “laid the American continent open to invasion and colonization by northern Europeans, and thus made possible the creation of the United States.” If that’s right, then the future pivoted on a single evening—August 7, 1588—owing to a favorable wind, a clever lord admiral, and a few fiery ships. Had he succeeded, Philip would have required Elizabeth to end all English voyages to America.4

In contrast to Spain’s “new world” colonies—and to the territories that France, more recently, had claimed (but barely settled) along the banks of the St. Lawrence, the Great Lakes, and the Ohio and Mississippi rivers—British America “was a society whose political and administrative institutions were more likely to evolve from below than to be imposed from above.”10 That made it a hodgepodge, but also a complex adaptive system.

The principles seem at odds—how can supremacies share?—but within that puzzle, the modern historian Robert Tombs has suggested, lay the foundations of England’s post-Stuart political culture: [S]uspicion of Utopias and zealots; trust in common sense and experience; respect for tradition; preference for gradual change; and the view that “compromise” is victory, not betrayal. These things stem from the failure of both royal absolutism and of godly republicanism: costly failures, and fruitful ones.

The biggest example is higher education. Over the past decade, states have cut college funding by an average of 16 percent per student.

Rather than starting new projects, companies are sitting on big piles of cash or distributing it to their shareholders.

Because the layoff rate has declined since 2000, most older workers have been able to hold on to their jobs. For those who are retired, their income — through a combination of Social Security and 401(k)’s — still outpaces inflation on average.

But many younger workers are struggling to launch themselves into good-paying careers. They then lack the money to buy a first home or begin investing in the stock marke

Given these trends, you’d think the government would be trying to help the young. But it’s not. If anything, federal and state policy is going in the other direction. Medicare and Social Security have been spared from cuts. Programs that benefit younger workers and families have not.

Why is this happening? The main reason is a lack of economic dynamism. Not as many new companies have been forming since 2000 — for reasons that experts don’t totally understand — and existing companies have been expanding at a slower rate.

First, the national debt, while manageable now, is on pace to soar. The primary cause is the cost of health care: Most Americans receive far more in Medicare benefits than they paid in Medicare taxes. The Trump tax cut also plays a role. It is increasing the debt — and it mostly benefits older, affluent households.

Second, the warming planet is likely to cause terrible damage and bring huge costs.

Young Americans favor aggressive action, now, to slow climate change. But the Republican Party — which wins elections with strong support from older voters — has vetoed any such action.

Today’s young Americans will be left to suffer the consequences and bear the costs.

Last week, one of those young Americans — somebody who qualifies as an older millennial — announced that he was running for president: the 37-year-old mayor of South Bend, Ind., Pete Buttigieg. A Navy veteran and Rhodes scholar who’s been praised by Barack Obama, Buttigieg (“BOOT-edge-edge”) is a rising star in Democratic politics

I think his candidacy is important, because it has the potential to influence the entire campaign. Buttigieg kicked off his run by talking about “intergenerational justice” and made clear that he would focus sharply on the future.

the country’s biggest economic problems aren’t about hordes of greedy old people profiting off the young. They’re about an economy that showers much of its bounty on the already affluent, at the expense of most Americans — and of our future. The young pay the biggest price for these inequities.

Trump has said he was personally moved by the shooting — and by the persistent and impassioned calls for action from some of the teenage survivors as well as parents of the victims — and elevated the issue of school safety in his administration. He has called for raising the minimum age for purchasing an AR-15 or similar-style rifles from 18 to 21 years old.

The administration will start working with states to provide “rigorous firearms training” to teachers and other school personnel who volunteer to be armed, said Andrew Bremberg, director of the White House Domestic Policy Council. The White House has not proposed offering states new funding for this training.

Lastly, the administration wants to better integrate mental health, primary care and family services programs, and the president has ordered a full audit and review of the FBI tip line, he said. The FBI has said it ignored a warning that 19-year-old Nikolas Cruz might attack a school just weeks before he allegedly carried out the rampage in Parkland.

While some gun-control advocates welcomed the move, others argued that it would be better for Congress to pass legislation banning the devices. Federal officials had in years past concluded that they could not legally regulate bump stocks, and the new move to do so is likely to be met with lawsuits from manufacturers of the devices. The NRA does not oppose regulating bump stocks under existing law, but it does object to new legislation.

Federal agencies, including the Department of Homeland Security, also will partner with states and local governments to support a public awareness campaign modeled on the department's "see something, say something" anti-terrorism campaign to encourage the awareness and reporting of suspicious activity, the administration announced.

Trump is proposing an expansion and overhaul of mental health programs, including those that help identify and treat those who may be a threat to themselves or others, the administration announced.

Trump is also calling for a review of the statutory and regulatory privacy protections to determine if any changes or clarifications are needed to improve coordination between mental health and other health care professionals, school officials, and law enforcement personnel.

The commission plans to focus on several areas, including age restrictions for certain firearm purchases; current entertainment rating systems; youth consumption of violent entertainment; best practices for school building and campus security and threat assessment and violence prevention; plans for integration and coordination of federal resources to help prevent and mitigate shootings at schools; and opportunities to improve access to mental health treatment, including through efforts to raise awareness of mental illness and the effectiveness of treatment.

While the congressman says the recommendations for congressional actions would be "a small, positive first step," he said he believes they are "insufficient."

nder French law, “rape” is defined as “any act of sexual penetration, of whatever nature, committed on the person of another by violence, coercion, threat or surprise.”

The medical rationale for age-of-consent laws is clear: Children are developmentally  unprepared to give informed consent, and it can be extremely difficult for them to say no to people in positions of authority, or those they trust. According to the World Health Organization (WHO)’s guidelines: “The sexual abuse of children is a unique phenomenon; the dynamics are often very different to that of adult sexual abuse and therefore abuse of this nature cannot be handled in the same way.” The WHO has found that adult perpetrators also rarely use physical force or violence on children, relying instead on their ability to “manipulate the child’s trust and hide the abuse.”

hy has the French legal system seemed reluctant to set a specific age of consent?One prominent explanation stems from the attitudes that followed May 1968, when student protests against capitalism, consumerism, and other values and institutions considered elitist and unjust, led to massive demonstrations, strikes, and civil unrest. The protests represented a cultural revolution that would leave a lasting imprint on France's very identity. Salmona said that after 1968, attitudes began to shift: Children were viewed as having the right to be considered sexual beings—in Salmona’s words: “pedophilia was considered a sexual orientation … It was all part of a vision of freedom.”

“People have a hard time admitting they were colonized by the discourse of pedocriminals,” Salmona told me. France in the 1970s and 1980s, she said, was an “atrocious” era for children, an active time for a very unapologetic “pedocriminal lobby.”

For her part, Durrieu-Diebolt has unreservedly endorsed an age of consent while defending the presumption of innocence—she does not see a conflict between the two. “We have to find an equilibrium between considering the victim and maintaining a presumption of innocence,” she said. “We have to respect both parts—we can’t go to either extreme.”“What it comes down to is this,” Schiappa said. “Do we think rape is serious or is it tolerable depending on circumstances?”

In Europe, academic study of the Middle Ages developed in tandem with a romantic nationalism that rooted the nation-state in an idealized past populated by Anglo-Saxons and other supposedly distinct “races.”

In the United States, universities, cultural institutions and wealthy elites drew on Gothic architecture, heraldry and other medieval trappings to ground American identity in a noble (and implicitly white) European history. So did Southern slaveholders and the Ku Klux Klan.

it remains an intellectually conservative field that has largely resisted the waves of critical theory that have washed over much of the humanities in recent decades. It has also been slow to take up the subject of race.

While archaeological evidence shows that Africans and other nonwhite people were present in medieval Europe, some scholars argue that race is a modern construct, with limited relevance in a period when differences in religion mattered more than skin color.

“It’s about asserting the racial and political innocence of the Middle Ages,” said Cord Whitaker, an assistant professor of English at Wellesley College and a member of Medievalists of Color. “For medievalists to try to protect the field from engagement with race is ultimately to try to withdraw from the world.”

Mr. Halsall deplored what he called the “cooties” approach that he says has taken hold, chilling debate.“There’s this idea that if you talk to someone, you are stained,” he said. He added: “Anyone who is vaguely middle of the road or conservative is suddenly racist or white nationalist.”

Dr. Kim, a member of Medievalists of Color, said white medievalists who say they fear weighing in, lest they be accused of racism, are enacting a “classic white fragility script.”“Those of us from marginal, targeted groups have no choice” about speaking up, she said. “This is about our own survival in the field.”

Last year, there was an outcry after the Kalamazoo conference, which is run by the Medieval Institute at Western Michigan University, rejected a number of panels proposed by Medievalists of Color

“If we compare that with the general population, I think it’s fair to conclude that hikikomori noticeably have no relation to crimes. They are a group with a low crime rate.”

the most pressing problem is that those with the condition, like others in Japan, rarely seek help for their mental health problems. Hikikomori may be affected by schizophrenia, depression or anxiety, or they may be on the autism spectrum.

A looming crisis, experts say, is that a large cohort of hikikomori are getting older, with little indication that they will ever be able to reintegrate into society. Their parents, as they grow older, worry about who will look after these disconnected adults

According to the government survey, an estimated 613,000 people between age 40 and 64 identify as hikikomori, outnumbering the 540,000 between age 15 and 39. The vast majority of them are men.

he was often approached by aging parents — mostly mothers — who asked how they could continue providing for their grown children. “If I die, what should he do?” the mothers commonly asked, he said.

According to a government survey released in March, there are nearly 1.2 million people who identify as hikikomori — about one in every 60 Japanese age 15 to 64. But experts say that figure most likely undercounts the full scope of the problem.

Japan’s educational system, which emphasizes shame in its pursuit of conformity and can undermine personal confidence, may seed reclusive tendencies

“In the U.S., a child is encouraged to do things and self-esteem is high,” he said. “In Japanese culture and the educational system, children are not encouraged to develop high self-esteem.”

hikikomori initially started appearing in large numbers after Japan’s property-based bubble burst in the 1990s and many people were put out of work.

Even now that unemployment is low, some recluses may not want to take part in Japan’s rigid and hierarchical work culture, where employees are expected to work long hours and promotions are mostly based on seniority

the phenomenon is more prevalent in Japan because the nuclear family is still so central to society and parents are reluctant to kick their children out of the house.

“With a strong Japanese value of having to take full responsibility for your actions, family issues must be solved within a family,

the more hikikomori are demonized, or at least categorized as damaged or strange, the harder it is for them to be accepted in society or offered a job.

Reactionaries are marked by a militant, apocalyptic mind-set, a crisis mentality. They are willing to take extreme, violent action to turn back the clock. In their narcissism, they think they alone understand the crisis and are in a position to reverse the trends.

for many groups, especially the less educated working class, life genuinely is worse than it was in the mid-60s. It’s no wonder such people buy Donald Trump’s paradise-lost narrative.

This stroll down memory lane suggests this rule: All news is economic news, because everything affects the economy, or reveals attitudes or behaviors that soon will affect it. And all economic news is bad — especially good economic news, because it gives rise to bad behavior.

In December, America’s household savings rate was the lowest (2.4 percent of disposable income) since the negative savings rates in 2005 and 2006, before the housing bubble burst.

As of 2013, 45 percent of working-age households had no retirement savings.

A 2015 Federal Reserve study revealed that half of those surveyed said they could not gather $400 to cope with an emergency; one-third said they could not sell assets, tap retirement savings or turn to family and friends to pay three months of expenses.

By 2017, median household savings ($14,500) for those near retirement age had declined 32 percent in a decade, and for the first time, older Americans had more credit card debt than younger Americans.

Between 2003 and 2015, the indebtedness of those between ages 50 and 80 increased 60 percent. Today, those between 65 and 74 have five times more debt than that age cohort did two decades ago.

Do you wonder how such behavior became to seem normal? A partial answer might be:

Americans consider deferral of gratification unnatural, which it is. Time was, however, thrift was considered a virtue. People sat at kitchen tables, calculating how to bring their outlays, for living and retiring, into alignment with their incomes.

But eventually many people decided: This is no fun. Instead, let’s disconnect enjoyable spending decisions from tiresome facts about resources, thereby living the way the federal government does.

For ten years after he had come of age Louis XIV left the government in the hands of Mazarin, apparently willingly

Louis XIV would as soon have neglected his Council as his grand couvert, when he dined in public

Louis never forgot the flight from Paris or the humiliations inflicted on his childhood by the Fronde. Saint-Simon said that he often spoke of those times with bitterness, even telling how he was so neglected that one evening he had been pulled dripping out of the fountain in the Palais Royal, where he had fallen and been left to lie. The lesson he drew from the Fronde was that the king must be absolute

The same standards were demanded from those who surrounded the King

A population of some twenty millions, when England or Spain had under five and the largest German states barely one or two millions, was, given able generals and domestic unity, a guarantee of military success. But such a cautious monarch as Louis did not fling himself into a course of foreign conquest without preparation

Given this, and a King like Louis XIV to play the central role, it became the scene of something like a perpetual ballet performed before an audience of twenty millions

An Italian visitor compared Louis XIV leaving his chateau, surrounded by body-guards, carriages, horses, courtiers, valets, to the Queen bee when she takes flight into the fields with her swarm

The Queen died about this time; and Louis, who by now was wanting to settle down, married Mme Scarron secretly

Versailles, court, etiquette, mistresses, were all part of the ornamental framework of monarchy, but Louis XIV was no mere playboy king. His pride was in his mastery of what he called the metier de roi, and it is important to note what this meant, because it has sometimes been given too extensive an interpretation

It was natural that Louis XIV should devote his attention above all to foreign affairs, but it was with his characteristic moderation and sense of the possible that he began his career of conquest

A king was in those days still primarily a great landowner and his first aim was to add to the extent of the lands possessed by his dynasty. In this sense the state was identified with the monarch and this was the meaning of I’Etat e’est moi. Louis XIV put the position quite clearly himself: “In working for the state, the monarch is working for himself; the good of the one is the glory of the other; when the former is happy, noble and powerful, he who has brought this about is glorious.

The devastating invasion of a German state was calculated to do so, and in this sense it succeeded, but only at a price

Under Louis XIV the higher nobility were domesticated at Court and ceased to be even a nuisance. Robbed of their leadership, the lesser nobles and gentry—of course they did not come to Versailles, as is sometimes implied, there would not have been standing room if they had—could safely be left to rot in idleness in their chateaux and manor-houses. With one exception Louis had no minister of noble birth throughout his reign

Under Louis XIV the royal bureaucracy, which had been so many centuries in the growing, reached its apogee

The government of France was now a complete bureaucracy and Louis XIV the grand bureaucrat.

If the Catholics were loyal, the Huguenots were not less so. It almost seemed as if there were a competition which religion could elevate the King on a higher altar

Louis XIV did not have to initiate the persecution of the Huguenots

In the cause of religion Louis XIV had lost, as Sorel put it, more than he could have gained by the most victorious war or than could have been demanded by his enemies as the price of the most disastrous peace

He had seen a whole generation of his subjects pass away. Within a few months, in 1711, his son, his grandson and his elder great-grandson all died, leaving only a weak baby to carry on the Bourbon dynasty

The last of the agreements was signed in November 1715, but the King of France had died at Versailles on September 1st, at the age of seventy-seven and in the fifty-sixth year of his personal rule

The sun king had gone down not in splendour but amid clouds of foreign defeat and domestic distress, to be succeeded, against his will and testament, not by his bastard Maine, whom he loved, but by Philip of Orleans, whom he hated. The Regent was to try to put the clock back, to undo the work of the great monarch in every field. In foreign policy, religion, government, finance, the Regency was an attempt at revolution from above

Three-quarters of a century after Louis XIV had died the monarchy which had reached its height, and been given its final majestic proportions under him, came crashing down in ruins; and in this case it is just to tax the architect with ill-matched aims

Every time the King creates an office, it was said, God creates a fool to buy it. In fact, the purchasers were not quite so foolish as the saying suggests

Finally, it must be said that Louis XIV had not even successfully completed his especial task of securing the emancipation of the monarchy from the danger of a future Fronde. He had bound the noblesse to the Crown, but he had equally bound the Crown to the privileged orders. If Louis XIV was the master of his Court, his successors were to be the dependants of their own courtiers. Parlements, provincial estates still remained; and, powerless under a strong king, they were to be a menace under weak ones. The wheel came full circle in 1787 with the révolte nobiliaire, when the last Fronde began the revolution against Louis XVI, and the privileged orders destroyed the absolute monarchy, though in doing so they also destroyed themselves

Yes, billions of dinosaur bodies died and fell to the Earth here in this span, and trillions more dinosaur footsteps pressed into the Earth, but hardly a trace remains today. A cryptic smattering of lakeside footprints represents their entire contribution to the Triassic period. A few bones and footsteps miraculously preserved in New England and Nova Scotia are all that remains from the entire 27-million-year Early Jurassic epoch. No trace of dinosaurs remains whatsoever from the 18-million-year Late Jurassic. A handful of bones from one layer in Maryland represents the entire 45-million-year Early Cretaceous; the Late Cretaceous gives up a Hadrosaurus in New Jersey, and part of a tyrannosaur in Alabama, but mostly comprises unimpressive fragments of bone and teeth that cover the remaining 34 million years of the Earth’s most storied age, until doomsday

So that’s what 180 million years of complete dominance buys you in the fossil record. What, then, will a few decades of industrial civilization get us? This is the central question of the Anthropocene—an epoch that supposedly started, not tens of millions of years ago, but perhaps during the Truman administration

as the example of the dinosaurs shows, the chance that any city-swallowing delta deposit from a window of time only a few centuries wide would be lucky enough to be not only buried and preserved for safekeeping, but then subsequently not destroyed—in the ravenous maw of a subduction zone, or sinking too close to the cleansing metamorphic forge of Earth’s mantle, or mutilated in some m

there exists a better word in geology than epoch to describe our moment in the sun thus far: event. Indeed, there have been many similarly disruptive, rapid, and unusual episodes scattered throughout Earth history—wild climate fluctuations, dramatic sea-level rises and falls, global ocean-chemistry disasters, and biodiversity catastrophes

nd then, after all that, find itself, at a given point in the far future, fantastically lucky enough to have been serendipitously pushed up just enough so as to be exposed at the surface, but not too high as to have been quickly destroyed by erosion … is virtually ni

What else of us could be sampled from this sliver of deep-sea-muck-turned-rock—these Anthropocene clays and shale layers? Pass it through a mass spectrometer and you would see, encoded in its elements, the story of the entire planet in this strange interval, the Great Derangement of the Earth’s systems by civilization. You would see our lightning-fast injection of hundreds of gigatons of light carbon into the atmosphere written in the strange skew of carbon isotopes in this rock—as you do in rocks from the many previous carbon-cycle disasters of Earth history. The massive global-warming pulse created by this carbon disaster would be written in oxygen isotope

The sulfur, nitrogen, thallium, and uranium isotopes in these rocks (to mention just a few) would whisper to you—again, in squiggles on a graph—that the global ocean lost much of its oxygen during this brief but enigmatic interval. Strontium isotopes would tell you that rock weathering dramatically accelerated worldwide for a few tens of thousands of years as sweltering, violent storms attacked the rocks and wore down the continents during a brief, CO2-driven fever.

The most enduring geological legacy, instead, will be the extinctions we cause. The first wave of human-driven extinctions, and the largest hit to terrestrial megafauna since the extinction of the dinosaurs, began tens of thousands of years ago, as people began to spread out into new continents and islands, wiping out everything we tend to think of as “Ice Age” faun

we’re very likely to return to our regularly scheduled programming and dive back into a punishing Ice Age in the next half-million years. This means that sea level—after shooting up in the coming millennia by our own hand, and potentially burying coastal settlements in sediment (good for fossilization)—will eventually fall hundreds of feet below where it is today, and subject the shallow continental shelves, along with our once submerged cities and magnificent seams of garbage, to the cold winds of erosion (bad for fossilization), where they’ll be mostly reduced to nothing

The first major mass extinction, 445 million years ago, took place in multiple pulses across a million years. An event. The second major mass extinction, 70 million years later, took place over 600,000 years—400,000 years longer than the evolutionary history of Homo sapiens.

The idea of the Anthropocene inflates our own importance by promising eternal geological life to our creations. It is of a thread with our species’ peculiar, self-styled exceptionalism—from the animal kingdom, from nature, from the systems that govern it, and from time itself. This illusion may, in the long run, get us all killed.

This has remarkably little empirical support. Take the 2018 midterm elections, in which the Democrats took back the House (a net 40-seat gain), carried the House popular vote by almost nine points and flipped seven Republican-held governorships. Turnout in that election was outstanding, topping 49 percent — the highest midterm turnout since 1914 and up 13 points over the previous midterm, in 2014 — and the demographic composition of the electorate came remarkably close to that of a presidential election year

Nonetheless, the overwhelming majority of the Democrats’ improved performance came not from fresh turnout of left-of-center voters, who typically skip midterms, but rather from people who cast votes in both elections — yet switched from Republican in 2016 to Democratic in 2018

the 2018 results do not support Sanders’s theories — not the central importance of high turnout, nor the supposed non-importance of changing mainstream voters’ minds, nor the most effective issues to run on.

Democrats in 2018, especially the successful ones, did not run on particularly radical programs but rather on opposition to Trump himself, and to unpopular GOP actions on economic policy and health care (tax cuts for the rich and efforts to repeal Obamacare’s protections, for example)

89 percent of the Democrats’ improved performance came from persuasion — from vote-switchers — not turnout. In its analysis, Catalist notes, “If turnout was the only factor, then Democrats would not have seen nearly the gains that they ended up seeing … a big piece of Democratic victory was due to 2016 Trump voters turning around and voting for Democrats in 2018.”

an analysis using data from the States of Change project, sponsored by, among others, the Brookings Institution and the Center for American Progress, indicates that, even if black turnout in the 2016 election had matched that of 2012 (it dropped from 62 to 57 percent), Clinton would have still lost. On the other hand, if she had managed to reduce her losses among white noncollege voters by a mere one-quarter, she’d be president today. That’s an issue of persuasion, not turnout.

States of Change data does not suggest that youth turnout, which Sanders promises to increase so significantly, was a particular Democratic problem in 2016. In fact, young voters (ages 18 to 29) increased their turnout more than any other age group in that election, from 42 percent in 2012 to 44 percent in 2016. They also increased — if only slightly — their margin of support for the Democratic candidate

In 2016, the age cohort that really killed Democrats was voters ages 45 to 64, who had split evenly in 2012 but leaned Republican by six percentage points four years later.

after scrutinizing the data, it’s a mistake to assume that Democrats would benefit disproportionately from high turnout. Trump is particularly strong among white noncollege voters, who dominate the pool of nonvoters in many areas of the country, including in key Rust Belt states. If the 2020 election indeed has historically high turnout, as many analysts expect, that spike could include many of these white noncollege voters in addition to Democratic-leaning constituencies such as nonwhites and young voters. The result could be an increase in Democrats’ popular-vote total — and another loss in the electoral college.

This analysis shreds an implicit assumption of Sanders and other members of the turnout-will-solve-everything crowd: that if they polarize the election by highlighting progressive issues, “their” nonvoters will show up at the polls, but none of the nonvoters from the other side will

Stanford political scientists Andrew Hall and Daniel Thompson, for example, studied House races between 2006 and 2014 and found that highly ideological candidates who beat moderates for a party nomination indeed increased turnout in their own party in the general election — but they increased the opposition turnout even more. (The difference was between three and eight percentage points.) Apparently, their extreme political stances did more to turn out the other side to vote against them than to turn out their own side to vote for them.

Those Democratic grandparents, especially, tend to be more moderate, more swayed by traditional government experience and more keenly focused on the tactics they believe are needed to defeat President Trump, strategists and pollsters said.

“Older voters, after African-American voters, have been the single most important constituency for Joe Biden,” said Celinda Lake, a veteran Democratic pollster and political strategist who works with the Biden team but spoke in her personal capacity.

But politically, the primary results this election season have highlighted the extraordinary, sustained power of older Americans: Exit polls, surveys and interviews with political strategists and demographers show that the concerns and preferences of these voters have played a critical role in defining the trajectory of the Democratic race so far, and are poised to do so in the general election as well.

Certainly, Mr. Sanders, the overwhelming favorite with younger voters, is continuing to campaign. And while the Vermont senator has acknowledged that younger voters did not appear to turn out at the rate he had hoped for, polls and exit surveys show that Mr. Biden faces major challenges with that constituency, a liberal slice of the electorate that, his advisers acknowledge, he will need to energize if he is the nominee.

Even in the midterm elections in 2018, hailed as a high-water mark for youth voting because the share of 18- to 24-year-olds nearly doubled from the previous midterm election, the gap with older voters remained about the same. About 66 percent of eligible older people turned out, compared with about 36 percent of 18- to 24-year-olds, said William Frey, a demographer at the Brookings Institution.

Mr. Biden, who once faced significant competition for older Americans, emerged in recent weeks as the dominant front-runner among those highly committed Democratic voters who have now helped bring him to the cusp of his party’s presidential nomination.Older voters have punched above their political weight for years, with turnout among those 65 and older often double, or more, that of the youngest voters. As Americans age and become more rooted in their communities, political participation tends to rise with their stake in society.

“The irony is that the pattern is about to reverse in the general,” Ms. Lake said, pointing to Mr. Trump’s overall strength with older voters, even as she added that “Donald Trump is despised by younger voters.”

The virus has thrown politics completely, and unpredictably, up in the air. What will happen in Florida’s retirement communities — some of the most vulnerable in the nation to the virus — if Mr. Trump’s push to reopen the country fast comes to pass? It’s a question with potentially partisan implications.

Older people have long leaned Republican. A majority have chosen Republicans in four of the last seven presidential elections, according to Mr. Frey. In recent years they have also become more demographically distinct from the rest of the country: About 78 percent of eligible senior voters are white, compared with just 67 percent of eligible voters in the country as a whole.

This presents a challenge for Mr. Biden, should he win the nomination: how to get younger voters — who did not prefer him to begin with — to turn out for him, while persuading their older counterparts, who tend to choose Republicans, to vote for him over Mr. Trump.

In recent weeks, Mr. Biden has increased his efforts to appeal to younger and more progressive voters, ramping up outreach and embracing portions of proposals from Mr. Sanders and Senator Elizabeth Warren that take aim at the student debt burden.

Older Americans will soon be even more important. Mr. Frey noted that the large “Baby Boom” generation has only just begun entering the older American voting bloc. He has calculated that the number of senior eligible voters will rise to 68 million in 2028 from 47 million in 2016.

But first, there is still a primary contest, and the age gap between Mr. Biden and Mr. Sanders has been on vivid display all year. The senator favored large rallies that attracted devoted young people, while Mr. Biden’s events, even in his strongest states, tended to be smaller, with crowds that tilted older.

No one knows exactly how many people died from influenza in 1918; estimates range from 15 million to 100 million globally. Historians estimate that the virus killed about 675,000 people in the United States across three waves of the pandemic

confirmed cases. But in this global crisis, both the numerator and the denominator are fuzzy.

the rising rate may reflect the disease’s gradual progression, combined with discoveries of additional deaths.

The disease is far more likely to cause severe outcomes in older people, with the oldest cohorts the most vulnerable. That said, in every age group — even 85-plus — most people who contract the disease will recover.

One scholarly estimate finds that the 1918-1920 pandemic killed 218 out of every 100,000 people living in the world at that time

In Spain, the death toll already stands at 41 out of 100,000 people; in Belgium the number is 45. In New York state, it is 63, and that number rises even higher if you consider the “probable” death toll in New York City.

So is the coronavirus as deadly? “This depends on how long this continues,”

The “virulence” of the virus — its ability to cause illness — has been steadily coming into focus.

But more than a month later, the WHO number has gone even higher: On April 16, the WHO showed a global fatality rate of 6.6 percent among confirmed cases.

Preliminary research indicates that the virus is not mutating significantly as it spreads, and so there is no evidence that some countries are dealing with a more virulent strain of SARS-CoV-2.

the median age of patients in Italy is 63 or 64 years; the median age of patients in Germany is 47. The mortality is much lower [in Germany] because they avoided having the older population affected.”

“If, in fact, the case fatality rate is higher than the 1918 flu, then this one has the potential to kill even more people,

“We saw it everyday. African Americans have three times the rate of chronic kidney disease that Caucasians have, and 25 percent higher heart disease. They’ve got higher rates of diabetes, hypertension and asthma,” Duggan said. “I fully expect that when people are hit hard and they are on a ventilator to breathe and their body needs to fight the infection, that people who already have compromised hearts or kidneys or lungs are that much more in jeopardy.”

Also critical is the nature, and robustness, of the national health system. For instance, Japan, where the current case fatality rate is 1.6 percent, and Singapore are reporting extremely high rates of hospitalization for coronavirus patients, at 80 percent and higher, figures that are unheard of in the United States. But this probably helps improve treatment and also reduces disease spread by isolating patients. The result is fewer deaths.

Several of the countries with low fatality rates — Germany, South Korea, Norway — have very high rates of coronavirus testing. This gave them a better look at the disease within their borders.

San Francisco General Hospital, noted that the hospital nearly tripled the capacity of its intensive care unit by adding doctors, nurses and technicians while the city adopted social distancing measures shortly ahead of New York.

“We were ready for a surge that never happened,” Balmes said. “They’re every bit as good as we are in intensive care in New York, but the system was overwhelmed. We did physical distancing just a few days earlier than New York, but it was a few days to the good.”

in a news conference that the global case fatality rate was 3.4 percent. That was treated as a revelation about the innate deadliness of the disease, but in fact was simply the WHO’s crude mortality ratio for confirmed covid-19 cases up to that point in time.

The other major factor in mortality is chronic disease. Most people hospitalized with severe cases of covid-19 have chronic health conditions such as diabetes, lung disease and heart disease. Where there is a high percentage of noncommunicable diseases like high blood pressure, the coronavirus will also be more deadly

A new study from researchers at Stanford, not yet peer-reviewed, looked for coronavirus antibodies in a sample population in Santa Clara County, Calif., and concluded that the actual infection rate in the county by early April was 50 to 85 times greater than the rate of confirmed cases.

“The story of this virus is turning out to be more about its contagiousness and less about its case fatality rate,” said David Rubin, director of PolicyLab at Children’s Hospital of Philadelphia and a University of Pennsylvania professor of pediatrics. “It’s less fatal than we thought, but it’s more contagious.”

Where extensive testing has been done, estimates for the case fatality rate are often below 1 percent, The Post has found, suggesting these countries are getting closer to a rate that takes into account all infections

In Iceland, which has tested over 10 percent of the population, vastly more than other countries, the fatality rate is just 0.5 percent.

Harvard epidemiologist Marc Lipsitch has written that he and most experts suspect the fatality rate is about 1 to 2 percent for symptomatic cases. A 1 percent fatality rate is 10 times the average fatality rate for seasonal flu.

“It’s probably about an order of magnitude higher for covid-19,” said Viboud, the NIH epidemiologist. “It’s more severe in terms of mortality than the pandemics we’ve seen since 1918.”

America’s midlife crisis has been realized in the flesh in the decaying Woodland mall: these men and women have been overwhelmed by an inherently unsatisfiable longing for freedom. To them, paying taxes, to be compelled to pay taxes, is a form of enslavement. By this definition, who among us is free? Who among us could ever be free?

Is freedom just what you could have been, rather than what you turned out to be? Is freedom just a word for youth that has passed? At the Woodland mall they know that, whatever freedom is, they are losing it. “How far are you willing to be pushed?” Finicum Finch asks. “When is your faith going to be bigger than your fear?” No political programme could ever assuage the hunger for impossible freedom it has sprung from.

Edward Gibbon, author of The Decline and Fall of the Roman Empire, came to the same conclusion: “the most potent and forcible cause” of the Roman empire’s collapse was “the domestic hostilities of the Romans themselves”

Cultures commit suicide. That’s how they end. Just like with men and women, it’s not the challenges of life that break you, it’s your own internal contradiction

America’s internal contradictions are beginning to overwhelm its politics. The preppers combine all the features that have defined American existence since its beginning: the apocalyptic visions, the maniacal over-reading of the constitution, the desire to live by self-reliance but in total conformity, self-righteous violence and the evasion of taxes.

How many great American tech companies boil down to tax-and-regulation-evasion schemes? Hollywood is the world’s number one gun fetishist. Donald Trump isn’t from north-west Ohio, he’s a New Yorker – more a Billy Joel New Yorker than a Lou Reed New Yorker, sure, but a New Yorker nonetheless. The traits on display at the Woodland mall are evident everywhere. They are present in every aspect of its history. Why do you think every major columnist at the New York Times thought bombing Baghdad to rubble would solve the crisis of the Middle East? They’re bred to it. In America, the answer is violence. What was the question again?

Middle age is when the bullshit you tell yourself begins to crumble of its own accord. Middle age is when the sum total of your decisions, rather than the dreams you began with, starts to become who you are. You were once the hero of your own story but the best you can manage now is to be the punchline to your own joke. The urge to have it all burn down and start over is ferocious.

Middle age, for people and for countries, is a reckoning much more uncomfortable than a collapse: you find out who you are.