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Ever since the liberal Episcopal Church in America consecrated Canon Gene Robinson - a divorced man in a gay relationship - as bishop of New Hampshire in November 2003, sniping within the Communion has intensified.

"It would not be good if the Church is unable to set an example to the world of showing how we can love one another and disagree profoundly, because we are brought together by Jesus Christ, not by our own choice."

A split in the Anglican Church over the issue of homosexuality "would not be a disaster, but it would be a failure", the Archbishop of Canterbury has said.

Given the fractious Primates' meetings of the past, the Archbishop of Canterbury has done well simply in persuading all 38 to meet around one table, using much of the personal capital he built up during his visits to every single Anglican province around the globe.

The more liberal provinces that are open to changing Church doctrine on marriage in order to allow for same-sex unions include Brazil, Canada, New Zealand, Scotland, South India, South Africa, the US and Wales.

A spokesman for the archbishop added the meeting would be an opportunity for national churches to decide their approach to the next Lambeth Conference - the once-in-a-decade gathering of the worldwide Anglican bishops.

A letter sent recently by more than 100 senior Anglicans to the Archbishops of Canterbury and York urging them to ensure the Church repents for "discriminating" against lesbian and gay Christians will be discussed too. It called for the Church to acknowledge members around the world have been treated as "second-class citizens".

“Nothing in the West can compare with the role which aesthetics has played in Japanese life and history since the Heian period”; and “the miyabi spirit of refined sensibility is still very much in evidence” in modern aesthetic criticism.9

there has run through history the idea that the Japanese are, in terms of their original nature (that is, their nature before the introduction from the outside of such systems of thought and religion as Confucianism and Buddhism), essentially an emotional people. And in stressing the emotional side of human nature, the Japanese have always assigned high value to sincerity (makoto) as the ethic of the emotions.

If the life of the emotions thus had an ethic in makoto, the evolution of mono no aware in the Heian period provided it also with an aesthetic.

Tsurayuki said, in effect, that people are emotional entities and will intuitively and spontaneously respond in song and verse when they perceive things and are moved. The most basic sense of mono no aware is the capacity to be moved by things, whether they are the beauties of nature or the feelings of people,

One of the finest artistic achievements of the middle and late Heian period was the evolution of a native style of essentially secular painting that reached its apex in the narrative picture scrolls of the twelfth century. The products of this style of painting are called “Yamato [that is, Japanese] pictures” to distinguish them from works categorized as “Chinese pictures.”

The Fujiwara epoch, in literature as well as the visual arts, was soft, approachable, and “feminine.” By contrast, the earlier Jōgan epoch had been forbidding, secretive (esoteric), and “masculine.”

Despite the apparent lust of the samurai for armed combat and martial renown, much romanticized in later centuries, the underlying tone of the medieval age in Japan was from the beginning somber, pessimistic, and despairing. In The Tale of Genji the mood shifted from satisfaction with the perfections of Heian courtier society to uncertainty about this life and a craving for salvation in the next.

Despite political woes and territorial losses, the Sung was a time of great advancement in Chinese civilization. Some scholars, impressed by the extensive growth in cities, commerce, maritime trade, and governmental bureaucratization in the late T’ang and Sung, have even asserted that this was the age when China entered its “early modern” phase. The Sung was also a brilliant period culturally.

the fortuitous combination of desire on the part of the Sung to increase its foreign trade with Japan and the vigorous initiative taken in maritime activity by the Taira greatly speeded the process of transmission.

The Sung period in China, on the other hand, was an exceptional age for scholarship, most notably perhaps in history and in the compilation of encyclopedias and catalogs of art works. This scholarly activity was greatly facilitated by the development of printing, invented by the Chinese several centuries earlier.

In addition to reviving interest in Japanese poetry, the use of kana also made possible the evolution of a native prose literature.

peasantry, who formed the nucleus of what came to be known as the True Sect of Pure Land Buddhism. Through the centuries, this sect has attracted one of the largest followings among the Japanese, and its founder, Shinran, has been canonized as one of his country’s most original religious thinkers.

True genre art, picturing all classes at work and play, did not appear in Japan until the sixteenth century. The oldest extant genre painting of the sixteenth century is a work, dating from about 1525, called “Views Inside and Outside Kyoto” (rakuchū-rakugai zu).

the aesthetic principles that were largely to dictate the tastes of the medieval era. We have just remarked the use of sabi. Another major term of the new medieval aesthetics was yūgen, which can be translated as “mystery and depth.” Let

One of the basic values in the Japanese aesthetic tradition—along with such things as perishability, naturalness, and simplicity—is suggestion. The Japanese have from earliest times shown a distinct preference for the subtleties of suggestion, intimation, and nuance, and have characteristically sought to achieve artistic effect by means of “resonances” (yojō).

Amidism was not established as a separate sect until the time of the evangelist Hōnen (1133–1212).

But even in Chōmei we can observe a tendency to transform what is supposed to be a mean hovel into something of beauty based on an aesthetic taste for “deprivation” (to be discussed later in this chapter) that evolved during medieval times.

Apart from the proponents of Pure Land Buddhism, the person who most forcefully propagated the idea of universal salvation through faith was Nichiren (1222–82).

Nichiren held that ultimate religious truth lay solely in the Lotus Sutra, the basic text of the Greater Vehicle of Buddhism in which Gautama had revealed that all beings possess the potentiality for buddhahood.

At the time of its founding in Japan by Saichō in the early ninth century, the Tendai sect had been based primarily on the Lotus Sutra; but, in the intervening centuries, Tendai had deviated from the Sutra’s teachings and had even spawned new sects, like those of Pure Land Buddhism, that encouraged practices entirely at variance with these teachings.

Declaring himself “the pillar of Japan, the eye of the nation, and the vessel of the country,”14 Nichiren seems even to have equated himself with Japan and its fate.

The kōan is especially favored by what the Japanese call the Rinzai sect of Zen, which is also known as the school of “sudden enlightenment” because of its belief that satori, if it is attained, will come to the individual in an instantaneous flash of insight or awareness. The other major sect of Zen, Sōtō, rejects this idea of sudden enlightenment and instead holds that satori is a gradual process to be attained primarily through seated meditation.

Fought largely in Kyoto and its environs, the Ōnin War dragged on for more than ten years, and after the last armies withdrew in 1477 the once lovely capital lay in ruins. There was no clear-cut victor in the Ōnin War. The daimyos had simply fought themselves into exhaustion,

Yoshimasa was perhaps even more noteworthy as a patron of the arts than his grandfather, Yoshimitsu. In any case, his name is just as inseparably linked with the flourishing of culture in the Higashiyama epoch (usually taken to mean approximately the last half of the fifteenth century) as Yoshimitsu’s is with that of Kitayama.

The tea room, as a variant of the shoin room, evolved primarily in the sixteenth century.

Shukō’s admonition about taking care to “harmonize Japanese and Chinese tastes” has traditionally been taken to mean that he stood, in the late fifteenth century, at a point of transition from the elegant and “aristocratic” kind of Higashiyama chanoyu just described, which featured imported Chinese articles, to a new, Japanese form of the ceremony that used native ceramics,

the new kind of tea ceremony originated by Shukō is called wabicha, or “tea based on wabi.” Developed primarily by Shukō’s successors during the sixteenth century, wabicha is a subject for the next chapter.

The Japanese, on the other hand, have never dealt with nature in their art in the universalistic sense of trying to discern any grand order or structure; much less have they tried to associate the ideal of order in human society with the harmonies of nature. Rather,

The Chinese Sung-style master may have admired a mountain, for example, for its enduring, fixed quality, but the typical Japanese artist (of the fifteenth century or any other age) has been more interested in a mountain for its changing aspects:

Zen culture of Muromachi Japan was essentially a secular culture. This seems to be strong evidence, in fact, of the degree to which medieval Zen had become secularized: its view of nature was pantheistic and its concern with man was largely psychological.

Nobunaga’s castle at Azuchi and Hideyoshi’s at Momoyama have given their names to the cultural epoch of the age of unification. The designation of this epoch as Azuchi-Momoyama (or, for the sake of convenience, simply Momoyama) is quite appropriate in view of the significance of castles—as represented by these two historically famous structures—in the general progress, cultural and otherwise, of these exciting years.

Along with architecture, painting was the art that most fully captured the vigorous and expansive spirit of the Momoyama epoch of domestic culture during the age of unification. It was a time when many styles of painting and groups of painters flourished. Of the latter, by far the best known and most successful were the Kanō,

Motonobu also made free use of the colorful Yamato style of native art that had evolved during the Heian period and had reached its pinnacle in the great narrative picture scrolls of the twelfth and thirteenth centuries.

what screen painting really called for was color, and it was this that the Kanō artists, drawing on the native Yamato tradition, added to their work with great gusto during the Momoyama epoch. The color that these artists particularly favored was gold, and compositions done in ink and rich pigments on gold-leaf backgrounds became the most characteristic works of Momoyama art.

there could hardly be a more striking contrast between the spirits of two ages than the one reflected in the transition from the subdued monochromatic art of Japan’s medieval era to the blazing use of color by Momoyama artists, who stood on the threshold of early modern times.

aware, which, as we saw in Chapter 3, connotes the capacity to be moved by things. In the period of the Shinkokinshū, when Saigyō lived, this sentiment was particularly linked with the aesthetic of sabi or “loneliness” (and, by association, sadness). The human condition was essentially one of loneliness;

During the sixteenth century the ceremony was further developed as wabicha, or tea (cha) based on the aesthetic of wabi. Haga Kōshirō defines wabi as comprising three kinds of beauty: a simple, unpretentious beauty; an imperfect, irregular beauty; and an austere, stark beauty.

The alternate attendance system also had important consequences in the cultural realm, contributing to the development for the first time of a truly national culture. Thus, for example, the daimyos and their followers from throughout the country who regularly visited Edo were the disseminators of what became a national dialect or “lingua franca” and, ultimately, the standard language of modern Japan.

They also fostered the spread of customs, rules of etiquette, standards of taste, fashions, and the like that gave to Japanese everywhere a common lifestyle.

“[Tokugawa-period] statesmen thought highly of agriculture, but not of agriculturalists.”6 The life of the average peasant was one of much toil and little joy. Organized into villages that were largely self-governing, the peasants were obliged to render a substantial portion of their farming yields—on average, perhaps 50 percent or more—to the samurai, who provided few services in return. The resentment of peasants toward samurai grew steadily throughout the Tokugawa period and was manifested in countless peasant rebellions

Although in the long run the seclusion policy undeniably limited the economic growth of Tokugawa Japan by its severe restrictions both on foreign trade and on the inflow of technology from overseas, it also ensured a lasting peace that made possible a great upsurge in the domestic economy, especially during the first century of shogunate rule.

Both samurai and peasants were dependent almost solely on income from agriculture and constantly suffered declines in real income as the result of endemic inflation; only the townsmen, who as commercialists could adjust to price fluctuations, were in a position to profit significantly from the economic growth of the age.

We should not be surprised, therefore, to find this class giving rise to a lively and exuberant culture that reached its finest flowering in the Genroku epoch at the end of the seventeenth and the beginning of the eighteenth centuries. The mainstays of Genroku culture were the theatre, painting (chiefly in the form of the woodblock print), and prose fiction,

The Japanese had, of course, absorbed Confucian thinking from the earliest centuries of contact with China, but for more than a millennium Buddhism had drawn most of their intellectual attention. Not until the Tokugawa period did they come to study Confucianism with any great zeal.

One of the most conspicuous features of the transition from medieval to early modern times in Japan was the precipitous decline in the vigor of Buddhism and the rise of a secular spirit.

The military potential and much of the remaining landed wealth of the medieval Buddhist sects had been destroyed during the advance toward unification in the late sixteenth century. And although Buddhism remained very much part of the daily lives of the people, it not only ceased to hold appeal for many Japanese intellectuals but indeed even drew the outright scorn and enmity of some.

it was the Buddhist church—and especially the Zen sect—that paved the way for the upsurge in Confucian studies during Tokugawa times. Japanese Zen priests had from at least the fourteenth century on assiduously investigated the tenets of Sung Neo-Confucianism, and in ensuing centuries had produced a corpus of research upon which the Neo-Confucian scholarship of the Tokugawa period was ultimately built.

Yamaga Sokō is generally credited as the formulator of the code of bushidō, or the “way of the warrior.”4 Certainly he was a pioneer in analyzing the role of the samurai as a member of a true ruling elite and not simply as a rough, and frequently illiterate, participant in the endless civil struggles of the medieval age.

The fundamental purpose of Neo-Confucian practice is to calm one’s turbid ki to allow one’s nature (ri) to shine forth. The person who achieves this purpose becomes a sage, his ri seen as one with the universal principle, known as the “supreme ultimate” (taikyoku), that governs all things.

Neo-Confucianism proposed two main courses to clarify ri, one objective and the other subjective.7 The objective course was through the acquisition of knowledge by means of the “investigation of things,” a phrase taken by Chu Hsi from the Chinese classic The Great Learning (Ta hsüeh). At the heart of things to investigate was history,

Quite apart from any practical guidance to good rulership it may have provided, this Neo-Confucian stress on historical research proved to be a tremendous spur to scholarship and learning in general during the Tokugawa period;8 and, as we will see in the next chapter, it also facilitated the development of other, heterodox lines of intellectual inquiry.

the subjective course appeared to have been taken almost directly from Buddhism, and in particular Zen. It was the course of “preserving one’s heart by holding fast to seriousness,” which called for the clarification of ri by means remarkably similar to Zen meditation.

The calendrical era of Genro ku lasted from 1688 until 1703, but the Genroku cultural epoch is usually taken to mean the span of approximately a half-century from, say, 1675 until 1725. Setting the stage for this rise of a townsman-oriented culture was nearly a century of peace and steady commercial growth.

places of diversion and assignation, these quarters were the famous “floating worlds” (ukiyo) of Tokugawa fact and legend. Ukiyo, although used specifically from about this time to designate such demimondes, meant in the broadest sense the insubstantial and ever-changing existence in which man is enmeshed.

ukiyo15 always carried the connotation that life is fundamentally sad; but, in Genroku times, the term was more commonly taken to mean a world that was pleasurable precisely because it was constantly changing, exciting, and up-to-date.

the Tokugawa period was not at all like the humanism that emerged in the West from the Renaissance on. Whereas modern Western humanism became absorbed with people as individuals, with all their personal peculiarities, feelings, and ways, Japanese humanism of the Tokugawa period scarcely conceived of the existence of true individuals at all; rather, it focused on “the people” and regarded them as comprising essentially types, such as samurai, farmers, and courtesans.

there is little in the literature as a whole of that quality—character development—that is probably the single most important feature of the modern Western novel.

Although shogunate authorities and Tokugawa-period intellectuals in general had relatively little interest in the purely metaphysical side of Chu Hsi’s teachings, they found his philosophy to be enormously useful in justifying or ideologically legitimizing the feudal structure of state and society that had emerged in Japan by the seventeenth century.

With its radical advocacy of violent irrationality—to the point of psychosis—Hagakure has shocked many people. But during Japan’s militarist years of the 1930s and World War II, soldiers and others hailed it as something of a bible of samurai behavior, and the postwar nationalist writer Mishima Yukio was even inspired to write a book in praise of its values.

It is significant that many of the leading prose writers, poets, and critics of the most prominent journal of Japanese romanticism, Bungakukai (The Literary World, published from 1893 until 1898), were either converts to or strongly influenced by Protestant Christianity, the only creed in late Meiji Japan that gave primacy to the freedom and spiritual independence of the individual. The absolutism embodied in the Meiji Constitution demanded strict subordination of the interests of the individual to those of the state;

The feeling of frustration engendered by a society that placed such preponderant stress upon obedience to the group, especially in the form of filial piety toward one’s parents and loyalty to the state, no doubt accounts for much of the sense of alienation observable in the works of so many modern Japanese writers.

These writers have been absorbed to an unusual degree with the individual, the world of his personal psychology, and his essential loneliness. In line with this preoccupation, novelists have perennially turned to the diary-like, confessional tale—the so-called I-novel—as their preferred medium of expression.

In intellectual and emotional terms, the military came increasingly to be viewed as the highest repository of the traditional Japanese spirit that was the sole hope for unifying the nation to act in a time of dire emergency.

The enemy that had led the people astray was identified as those sociopolitical doctrines and ideologies that had been introduced to Japan from the West during the preceding half-century or so along with the material tools of modernization.

If there is a central theme to this book, it is that the Japanese, within the context of a history of abundant cultural borrowing from China in premodern times and the West in the modern age, have nevertheless retained a hard core of native social, ethical, and cultural values by means of which they have almost invariably molded and adapted foreign borrowing to suit their own tastes and purposes.

economists are reassessing their belief that technological progress lifts all boats, and are beginning to worry about the new configuration of work.

“We automate the pieces that can be automated,” said Paul Hart, a senior vice president running the radio-frequency power business at NXP’s plant in Chandler. “The work force grows but we need A.I. and automation to increase the throughput.”

“The view that we should not worry about any of these things and follow technology to wherever it will go is insane,”

But the industry doesn’t generate that many jobs

Because it pushes workers to the less productive parts of the economy, automation also helps explain one of the economy’s thorniest paradoxes: Despite the spread of information technology, robots and artificial intelligence breakthroughs, overall productivity growth remains sluggish.

Employment in the 58 industries with the lowest productivity, where it tops out at $65,000 per worker, grew 10 times as much over the period, to 673,000.

The same is true across the high-tech landscape. Aircraft manufacturing employed 4,234 people in 2017, compared to 4,028 in 2010. Computer systems design services employed 11,000 people in 2017, up from 7,000 in 2010.

To find the bulk of jobs in Phoenix, you have to look on the other side of the economy: where productivity is low. Building services, like janitors and gardeners, employed nearly 35,000 people in the area in 2017, and health care and social services accounted for 254,000 workers. Restaurants and other eateries employed 136,000 workers, 24,000 more than at the trough of the recession in 2010. They made less than $450 a week.

While Banner invests heavily in technology, the machines do not generally reduce demand for workers. “There are not huge opportunities to increase productivity, but technology has a significant impact on quality,” said Banner’s chief operating officer, Becky Kuhn

The 58 most productive industries in Phoenix — where productivity ranges from $210,000 to $30 million per worker, according to Mr. Muro’s and Mr. Whiton’s analysis — employed only 162,000 people in 2017, 14,000 more than in 2010

Axon, which makes the Taser as well as body cameras used by police forces, is also automating whatever it can. Today, robots make four times as many Taser cartridges as 80 workers once did less than 10 years ago

The same is true across the national economy. Jobs grow in health care, social assistance, accommodation, food services, building administration and waste services

On the other end of the spectrum, the employment footprint of highly productive industries, like finance, manufacturing, information services and wholesale trade, has shrunk over the last 30 years

“In the standard economic canon, the proposition that you can increase productivity and harm labor is bunkum,” Mr. Acemoglu said

By reducing prices and improving quality, technology was expected to raise demand, which would require more jobs. What’s more, economists thought, more productive workers would have higher incomes. This would create demand for new, unheard-of things that somebody would have to make

To prove their case, economists pointed confidently to one of the greatest technological leaps of the last few hundred years, when the rural economy gave way to the industrial era.

In 1900, agriculture employed 12 million Americans. By 2014, tractors, combines and other equipment had flushed 10 million people out of the sector. But as farm labor declined, the industrial economy added jobs even faster. What happened? As the new farm machines boosted food production and made produce cheaper, demand for agricultural products grew. And farmers used their higher incomes to purchase newfangled industrial goods.

The new industries were highly productive and also subject to furious technological advancement. Weavers lost their jobs to automated looms; secretaries lost their jobs to Microsoft Windows. But each new spin of the technological wheel, from plastic toys to televisions to computers, yielded higher incomes for workers and more sophisticated products and services for them to buy.

In a new study, David Autor of the Massachusetts Institute of Technology and Anna Salomons of Utrecht University found that over the last 40 years, jobs have fallen in every single industry that introduced technologies to enhance productivity.

The only reason employment didn’t fall across the entire economy is that other industries, with less productivity growth, picked up the slack. “The challenge is not the quantity of jobs,” they wrote. “The challenge is the quality of jobs available to low- and medium-skill workers.”

the economy today resembles what would have happened if farmers had spent their extra income from the use of tractors and combines on domestic servants. Productivity in domestic work doesn’t grow quickly. As more and more workers were bumped out of agriculture into servitude, productivity growth across the economy would have stagnated.

The growing awareness of robots’ impact on the working class raises anew a very old question: Could automation go too far? Mr. Acemoglu and Pascual Restrepo of Boston University argue that businesses are not even reaping large rewards for the money they are spending to replace their workers with machines.

the cost of automation to workers and society could be substantial. “It may well be that,” Mr. Summers said, “some categories of labor will not be able to earn a subsistence income.” And this could exacerbate social ills, from workers dropping out of jobs and getting hooked on painkillers, to mass incarceration and families falling apart.

Silicon Valley’s dream of an economy without workers may be implausible. But an economy where most people toil exclusively in the lowliest of jobs might be little better.

because it has no canon, liberalism perpetually redefines and renews itself

mankind is fallible; our saving grace is that our errors are “corrigible.” We acknowledge our fallibility by listening to those with whom we disagree, and testing our ideas against the strongest possible counter-argument

In our own world, after all, free speech abounds while the intellectual habits that make free speech actually matter degenerate.

How can the quintessentially rationalist faith of liberalism flourish in an age that systematically demeans rationality?

all early liberals would have accepted Adam Smith’s proposition that prosperity will be best served if men are given free rein to pursue their self-interest

In 1909, Herbert Croly published The Promise of American Life, an immensely influential book that argued that Jeffersonian individualism no longer offered a real guarantee of freedom. “The democratic principle requires an equal start in the race,” Croly wrote, but so long as private property was sacred, equal rights could not guarantee equal opportunity to citizens not born to privilege.

The trunk of liberalism now separated into two boughs. One revived the free-market tradition, arguing that political freedom could not flourish absent full economic freedom.

The other liberalism was buoyed up by FDR’s New Deal and then sustained as the bulwark against totalitarianism by mid-century thinkers like Popper, Isaiah Berlin and George Orwell. This was the moderately interventionist, secular, empirical, pragmatic doctrine that became something like a civic religion in the United States after World War II

The “vital center,” as Arthur Schlesinger called it, occupied a spot midway between the strict individualism of 19th-century England and the collectivist social democracy of post-war Europe.

by the 1960s it was not white middle-class American who needed state intervention, but minorities, above all African Americans, who had been left behind as American became a broadly prosperous nation. This moral commitment carried obvious political dangers, for liberals were now asking Americans to make sacrifices for others.

By the end of the decade, liberalism had begun to lose its hold on the white working-class, once the prime beneficiary of government programs. Liberalism has never regained its appeal for those voters

“Neoliberals” or advocates of a “Third Way” like Bill Clinton (or Tony Blair and Gerhard Schroeder in Europe) endorsed the conservative emphasis on economic growth but applied liberal principles of social justice to public investment and the distribution of wealth; they aspired to forge a liberalism of the middle class.

The right-liberal and left-liberal parties traded power; each appeared to have almost exactly half the country on its side. Then, in 2016, the seesaw stopped: Both parties were rejected in favor of a candidate who simultaneously attacked Wall Street and the welfare state

Liberals have a problem of a different order; they need to reconstruct their faith as they did in 1912 and 1964 and 1992, when they learned or relearned how to speak to the broad middle of the country.

rather, liberals need to decide whether that is their goal. Can they, should they, seek to address the deep sense of grievance that the election exposed?

In The Once and Future Liberal, Mark Lilla argues that the growing obsession with identity politics has stripped liberals of the civic language they long used to address the American people collectively.

One way of thinking about the choice liberals face is this: At a moment of intense polarization, they must either return to the old “we” or deploy their own version of “us and them.”

liberalism simply cannot survive the violent division that now afflicts our culture. Intellectual polarization follows, and reinforces, social polarization. It is in the interest of liberals to take seriously the dictum of Lincoln that a house divided cannot stand.

What would it mean to address the sense of grievance that cost Hillary Clinton the election? Doing so requires liberals to find ways of buffering the effects of the globalization of jobs and products and people, without surrendering to Trump’s xenophobia and isolationism.

And it requires addressing the issue of inequality

But the inequality that makes Trump voters seethe is not the same one that enrages voters on the left; not the “1 percent,” but liberals themselves

The meritocracy of professionals and academics and upper-white-collar workers has ossified in recent years into something that looks to people on the outside more like an oligarchy. In The Retreat of Western Liberalism, Edward Luce dubs this phenomenon “hereditary meritocracy.

about a quarter of American children from the top 1 percent of the income scale attend an elite university, while only 0.5 percent of those from the bottom fifth do

Patrick Deneen, the author of Why Liberalism Died, has a word for this class: the “liberalocracy.” While the aristocratic family perpetuated itself through the landed estate, Deneen writes, the liberalocratic family rests upon the legacy of liberal individualism “loose generational ties, portable credentials, the inheritance of fungible wealth, and the promise of mobility.”

, standing apart from his fellow man, his past and his place. Liberty, in this formulation, means freedom from coercion, freedom to do as you wish—“negative liberty,” as Isaiah Berlin called it

Deneen reminds us of an older tradition, reaching back to Plato, which argues that citizens must gain self-mastery in order to be capable of exercising self-government. Liberty of this sort presupposes an “education in virtue”

Deneen is a Catholic conservative who offers an alternative reading of history that will be appealing to other Catholic conservatives, though perhaps only very reactionary ones.

In The Promise of American Life, Herbert Croly writes that in a free society, men of talent will naturally rise to the top. But that privileged position begins to corrode social bonds when it threatens to become permanent, whether through inheritance or through the exploitation of privilege. “The essential wholeness of the community,” he writes, “depends absolutely on the ceaseless creation of a political, economic, and social aristocracy and their equally incessant replacement.”

Croly hoped to preserve the “essential wholeness of the community” in part through a steeply progressive estate tax. Teddy Roosevelt, his great patron, agreed

There is, in fact, no sharper difference between left-liberalism and right-liberalism than the estate tax, with its implicit principle that privilege ought not be transmitted generationally

No less important, the willingness of the left, unlike the right, to gore its own ox might demonstrate to hard-pressed Americans that the liberal elite understands, as it once understood, the meaning of sacrifice.

But do liberals understand sacrifice? Liberalism did grave damage to its reputation in the 1960s by demanding real sacrifices from ordinary people and very little from elites, whose children were not the ones being bused to inner-city schools, nor drafted and sent off to fight in Vietnam. Has anything changed today?

So many of the things liberals favor—globalization, a generous immigration policy, an increase in the minimum wage, affirmative action—do them real good and little harm, while impinging, or at least seeming to impinge, on Americans a few steps down the ladder.

What do liberals favor that’s good for America broadly but not good for them?

liberals fancy themselves idealists. They need to prove it by pulling themselves off their perch. What about mandatory national service?

National service and even the estate tax are essentially emblems; perhaps sacrifice itself is a kind of emblem. But it is a language that Americans understand, and appreciate. If liberals are to find a way to speak to Americans who have been trained to regard them as the spawn of Satan, it will not be enough, as Hillary Clinton amply demonstrated, to have the best policies.

When James returned from Ireland in the summer of 1690 he was intent on preparing an invasion of England across the Channel from Normandy. Energetically supported by the leading Jacobites in exile, his negotiations with Louis XIV resulted in the major Franco-Jacobite invasion attempt of June 1692

James calculated, correctly, that these three ingredients would stimulate loyalty and attract visitors to his Court – whether Jacobites already in exile, others impatiently awaiting his return to England, or the many French courtiers who, like Louis XIV himself, regularly made the short journey from Versailles to Saint-Germain

James’s optimism remained with him throughout the period 1690-92, particularly when his able and devoted Secretary of State, the Earl of Melfort, rejoined him from a lengthy embassy to Rome at the end of 1691

He wrote to Louis XIV, blaming himself for bringing bad luck to the French fleet and offering to leave France, so that Louis’ military and naval successes could be resumed. The King of France kindly rejected his offer

Religious nonconformity had been illegal in France since the revocation of the Edict of Nantes in 1685, so James had to be cautious. He knew perfectly well that Louis had strong feelings on the subject, and that he had refused to allow Anglican and other Protestant services to be held openly, even within the Château de Saint-Germain

The disappointment which James  had experienced in 1692 was repeated in 1696. At the end of February, James left Saint-Germain and travelled to Calais, where an army had been assembled to invade England

The abortive Assassination Plot, an unauthorised attempt by certain Jacobites to break the deadlock by killing William III, resulted in the cancellation of the planned invasion and James’s return (his third) to Saint-Germain

William III used Louis’ recognition of James III as de jure king of England to renew his war with France, but it was no more than a pretext. All English kings, including William himself, claimed to be the de jure kings of France. During the 1690s, James II had been admitted as a Canon of Tours Cathedral because that was a privilege claimed by the English kings as de jure Counts of Anjou

James II decided to establish in the Chapel Royal at Saint-Germain the devotion known as Bona Morte, a confraternity of people who would meet together to contemplate the Passion of Christ

These medals were intended to remind people that his son was the de jure Prince of Wales, and that one day he would unavoidably become King James III

James wanted to be absolutely sure that Louis XIV would recognise his son as James III when he was dead. He need not have worried. Recognition was in no sense contrary to the Treaty of Ryswick, and Louis already knew that it was his religious duty to recognise the legitimate succession

Louis would become the guardian of both of James’s children, and would recognise his son as James III so long as he remained a Catholic. James II recorded Louis’ side of the agreement in a codicil to his will, dated March 5th

In this way it was already settled that Louis would eventually give the same treatment to James III as he was already giving to James II, not in September 1701 – an important point which all historians seem to have overlooked

At the end of the year he was distressed to discover that Louis XIV intended to lay off even more Irish troops and wrote unsuccessfully to dissuade him

The letter contained some confidential comments, as one might expect between two brothers, about the Jacobite sympathies of various Scottish noblemen and the chances of persuading France to resume its support for James II’s claims to the British thrones

All that remained was to remind the prince repeatedly that he must continue to be a Catholic if he was to retain and deserve the support of Louis XIV. James finally died on September 16th. Louis’ recognition of James III, as we have seen, had been arranged long before it finally came into effect

It is extraordinary that the last years of any British king, and particularly one whose life is quite well documented, should have received such little attention from generations of British historians

When England terminated the Treaty of Ryswick by declaring war on France in 1702, Louis XIV was able to resume the support of the Stuarts which he could not do while the Treaty remained in force

The circumstances of his death make James II an ideal subject for the study of royal DNA. His remains are more accessible than those of any other British monarch, and thus allow us to determine definitely, one way or the other, if the porphyria gene which was passed down by Mary, Queen of Scots through James I to his daughter Elizabeth, the ‘Winter Queen’ (and from her to the Hanoverians and their descendants today) was also transmitted by Charles I to the later Stuarts, including James III and Bonnie Prince Charlie.

There has been a sharp decline in the number of new onshore windfarms since the block was put in place by David Cameron in 2016. The rollout of new onshore wind capacity fell to its lowest level since 2015 last year, prompting warnings that the UK risked missing its climate targets.

The chief executive of Scottish Power, Keith Anderson, said the decision to back onshore wind was “one of the first clear signs that the government really means business” on reaching its climate targets.

Fatih Birol, the head of the International Energy Agency, said governments “should not allow today’s crisis to compromise the clean energy transition”.

the mortality rate here is (at time of writing) 7.17% compared with 0.05% in Sweden and 0.2% in Germany

Nor do we understand why the contagion has spread so fast in Italy: the cases per million of the population is, at 250, far higher than anywhere else in the world: Iran stands at 120, China at 56.

Even as this slow-motion, medical tsunami was moving towards the UK, the prime minister, Boris Johnson, was sneering at the need for “draconian” measures. We watched in disbelief as thousands of people travelled to watch horse racing in Cheltenham and 3,500 gathered in Paris dressed as smurfs just to break a world record.

From our lockdown in Italy, it seemed at that time as if the world’s addiction to sport, partying and frivolity was blinding it to the most serious pandemic in our lifetimes.

Because actually Italians are very well-informed (some might even say obsessive) about personal health. They learn about plague and contagion at school because two of the classics of Italy’s literary canon – Alessandro Manzoni’s The Betrothed and Giovanni Boccaccio’s The Decameron, deal with precisely those themes. Italians, on the whole, know far more about hygiene and medicine than their European counterparts

The Chicago DSA branch is overwhelmingly white,” he concedes. “But if you look at the leadership, it’s overwhelmingly people of color. And if you look towards the work we’re doing it’s very intentionally geared towards issues that directly impact people of color and where the solution or the movement is led by people of color.”

“They asked me: ‘How could you work with DSA?’ And I said, ‘I’m tired of people who advocate for me and my voice is not at the table.’ We don’t need any more spokespeople. We need people to walk with us.”

“I think Trump is going to be a one-term president,” she says. “I don’t think he’s going to win at all. Unless, the Democratic party fucks up and gets this nomination wrong. Which they could.”

The risk of Covid-19 death for people from Chinese and mixed ethnic groups was found to be similar to that for white people.

Guardian research last month confirmed suspicions that minority groups faced the greatest risk from the coronavirus and showed that areas with high ethnic minority populations in England and Wales tended to have higher mortality rates in the pandemic.

“We cannot ignore how important racial discrimination and racial inequalities, for example, in housing, are, even among poorer socio-economic groups,” she said. “These factors are important but are not taken into account in most statistical modelling of Covid-19 risk factors.”

These groups are more likely to work in frontline roles in the NHS in England: nearly 21% of staff are from ethnic minorities, compared with about 14% of the population of England and Wales. Black, Bangladeshi and Pakistani populations have been shown to face higher levels of unemployment and child poverty than white groups.

The authors called for further research on the contribution of occupational risk and whether people from BAME backgrounds were placed at increased risk of exposure and infection.

To try to understand how much of the difference in Covid-19 morbidity was to do purely with ethnicity, the statisticians adjusted for age as well as region, rural and urban classification, area deprivation, household composition, socio-economic position, highest qualification held, household tenure, and health or disability as recorded in the 2011 census.

After all these factors were accounted for, Indian men and women were less likely than people from Bangladeshi and Pakistani background to die from Covid-19, but were still 1.3 times and 1.4 times more vulnerable than white people.

The ONS also checked to see if, within ethnic groups, socio-economic class made a difference. They found that the differences in risk of Covid-19-related death across ethnic groups were of similar magnitudes within all three socio-economic classes.

Some groups may be over-represented in public-facing occupations and could be more likely to be infected by Covid-19 . About 12.8% of workers from Bangladeshi and Pakistani backgrounds work in public-facing transport jobs such as bus, coach and taxi driving, compared with 3.5% of white people. The ONS said it plans to conduct further work to identify occupations that are particularly at risk.

Like the ONS data, the study found that people of black and Asian backgrounds were at higher risk of death, and it ruled out the idea that this was largely due to higher rates of underlying medical problems in these groups.

“It doesn’t have to be like this. As a society that prides itself on justice and compassion, we can and must do better.”

The study, which has not yet been peer-reviewed, found that people from deprived social backgrounds were also at a higher risk, and again this finding could not be explained by other risk factors.

The research accounts for health problems reported by people who filled in the 2011 census, but Hanif said differences in the extent of other underlying diseases in different ethnic groups in Britain – so-called co-morbidities – which have not been accounted for by the ONS, may be significant. For example, in the UK people of Pakistani and Bangladeshi descent are

“We have commissioned Public Health England to better understand the different factors, such as ethnicity, obesity and geographical location that may influence the effects of the virus.”

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.

Previously, the official narrative was an essay written by Aleksandr Solzhenitsyn, in which he argued that deep distrust between the court and the educated elite along with German meddling brought about catastrophe.

The latter fits the Kremlin narrative that Russia has long been besieged by foreign aggressors and that the West strives to implant friendly regimes everywhere by sponsoring “color revolutions.” Columnists have been lumping 1917 among more recent color revolutions in places like Georgia and Ukraine, naturally listing the United States among the suspected agitators.

There is also a damning lack of heroic figures in the revolution. Czar Nicholas II was deposed and thus weak. Alexander F. Kerensky, the central figure in the provisional government, proved ineffective. Lenin fomented appalling bloodshed and destroyed the Russian Orthodox Church, a pillar of Mr. Putin’s support.

“Vladimir Putin cannot compare himself to Nicholas II, nor to Lenin nor to Kerensky, because that is not Russian history to be proud of,” said Mikhail Zygar, a Russian journalist and the author of a best-selling book, “All the Kremlin’s Men,” which details the inner workings of the Putin regime. “In terms of 1917, nothing can be used as a propaganda tool.”

Mr. Putin’s critiques of the revolution contrast markedly with his usual glowing tributes to Russian history. Advertisement Continue reading the main story “We know well the consequences that these great upheavals can bring,” he said in his state of the federation speech in December. “Unfortunately, our country went through many such upheavals and their consequences in the 20th century.”At an earlier public forum, after disparaging Lenin, he said, “We didn’t need the world revolution.”

At one recent forum, Vladimir R. Medinsky, the conservative minister of culture, said the revolution underscored the dangers of letting liberals rule, because they always put self-interest above Russia.

Metropolitan Hilarion of the Russian Orthodox Church, speaking at the same event, lambasted those who destroyed the czarist state rather than seeking compromise.

Liberals retort that a repressive government ignoring vast income disparity and curbing basic rights should be worried about history repeating itself.

“The authorities cannot celebrate 1917,” said Nikita Sokolov, a historian. “Whatever might have happened, the impulse of the revolution was social justice. A country with such inequality can’t celebrate this. Also, the authorities think that any revolution is a color revolution.”

At a recent forum, Leonid Reshetnikov, a historian and retired lieutenant general in Russia’s foreign intelligence service, described trying to explain to his granddaughter why the city of Yekaterinburg had a church dedicated to the czar and his family, who were canonized by the church, as well as a monument to Lenin, the man who ordered them shot there.

“We live in historical schizophrenia, with these monuments to Lenin, to all of them,” he said, going on to denounce any street protesters as potential revolutionaries.

Extensive survey data show that Republicans are much more right-leaning than they were twenty years ago, Democrats much more left-leaning, and both sides much more likely to see the other as a mortal threat to the nation’s welfare.

The polarization is personal: Fully 50 percent of Republicans would not want their child to marry a Democrat, and nearly a third of Democrats return the sentiment. Interparty marriage has taken the place of interracial marriage as a family taboo.

Finally the polarization is electronic and digital, as Americans increasingly inhabit the filter bubbles of news and social media that correspond to their ideological affinities. We no longer just have our own opinions. We also have our separate “facts,” often the result of what different media outlets consider newsworthy

the more we do it, the worse we’re at it. Our disagreements may frequently hoarsen our voices, but they rarely sharpen our thinking, much less change our minds.

“The Closing of the American Mind.” Advertisement Continue reading the main story

Most importantly, they are never based on a misunderstanding. On the contrary, the disagreements arise from perfect comprehension; from having chewed over the ideas of your intellectual opponent so thoroughly that you can properly spit them out.

What was it that one learned through a great books curriculum?

As I think about it, I’m not sure we were taught anything at all. What we did was read books that raised serious questions about the human condition, and which invited us to attempt to ask serious questions of our own. Education, in this sense, wasn’t a “teaching” with any fixed lesson. It was an exercise in interrogation.

To listen and understand; to question and disagree; to treat no proposition as sacred and no objection as impious; to be willing to entertain unpopular ideas and cultivate the habits of an open mind — this is what I was encouraged to do by my teachers at the University of Chicago.

It’s what used to be called a liberal education.

The University of Chicago showed us something else: that every great idea is really just a spectacular disagreement with some other great idea.

These quarrels are never personal. Nor are they particularly political, at least in the ordinary sense of politics. Sometimes they take place over the distance of decades, even centuries.

I got the gist — and the gist was that I’d better enroll in the University of Chicago and read the great books. That is what I did.

In other words, to disagree well you must first understand well. You have to read deeply, listen carefully, watch closely. You need to grant your adversary moral respect; give him the intellectual benefit of doubt; have sympathy for his motives and participate empathically with his line of reasoning. And you need to allow for the possibility that you might yet be persuaded of what he has to say.

Since the 1960s it had been the vogue in American universities to treat the so-called “Dead White European Males” of the Western canon as agents of social and political oppression. Allan Bloom insisted that, to the contrary, they were the best possible instruments of spiritual liberation.

He also insisted that to sustain liberal democracy you needed liberally educated people.

According to a new survey from the Brookings Institution, a plurality of college students today — fully 44 percent — do not believe the First Amendment to the U.S. Constitution protects so-called “hate speech,” when of course it absolutely does.

What’s clear is that the mis-education begins early. I was raised on the old-fashioned view that sticks and stones could break my bones but words would never hurt me. But today there’s a belief that since words can cause stress, and stress can have physiological effects, stressful words are tantamount to a form of violence. This is the age of protected feelings purchased at the cost of permanent infantilization.

Then we get to college, where the dominant mode of politics is identity politics, and in which the primary test of an argument isn’t the quality of the thinking but the cultural, racial, or sexual standing of the person making it.

In recent years, identity politics have become the moated castles from which we safeguard our feelings from hurt and our opinions from challenge. It is our “safe space.” But it is a safe space of a uniquely pernicious kind — a safe space from thought, rather than a safe space for thought, to borrow a line I recently heard from Salman Rushdie.

Another consequence of identity politics is that it has made the distance between making an argument and causing offense terrifyingly short. Any argument that can be cast as insensitive or offensive to a given group of people isn’t treated as being merely wrong. Instead it is seen as immoral, and therefore unworthy of discussion or rebuttal.

The result is that the disagreements we need to have — and to have vigorously — are banished from the public square before they’re settled.

One final point about identity politics: It’s a game at which two can play.

One of the more dismaying features of last year’s election was the extent to which “white working class” became a catchall identity for people whose travails we were supposed to pity but whose habits or beliefs we were not supposed to criticize. The result was to give the Trump base a moral pass it did little to earn.

So here’s where we stand: Intelligent disagreement is the lifeblood of any thriving society. Yet we in the United States are raising a younger generation who have never been taught either the how or the why of disagreement, and who seem to think that free speech is a one-way right: Namely, their right to disinvite, shout down or abuse anyone they dislike, lest they run the risk of listening to that person — or even allowing someone else to listen. The results are evident in the parlous state of our universities, and the frayed edges of our democracies.

Yes, we disagree constantly. But what makes our disagreements so toxic is that we refuse to make eye contact with our opponents, or try to see things as they might, or find some middle ground.

Instead, we fight each other from the safe distance of our separate islands of ideology and identity and listen intently to echoes of ourselves

The crucial prerequisite of intelligent disagreement — namely: shut up; listen up; pause and reconsider; and only then speak — is absent.

Perhaps the reason for this is that we have few obvious models for disagreeing well, and those we do have — such as the Intelligence Squared debates in New York and London or Fareed Zakaria’s show on CNN — cater to a sliver of elite tastes, like classical music.

Fox News and other partisan networks have demonstrated that the quickest route to huge profitability is to serve up a steady diet of high-carb, low-protein populist pap. Reasoned disagreement of the kind that could serve democracy well fails the market test

I do think there’s such a thing as private ownership in the public interest, and of fiduciary duties not only to shareholders but also to citizens

Journalism is not just any other business, like trucking or food services. Nations can have lousy food and exemplary government, as Great Britain demonstrated for most of the last century. They can also have great food and lousy government, as France has always demonstrated.

But no country can have good government, or a healthy public square, without high-quality journalism — journalism that can distinguish a fact from a belief and again from an opinion; that understands that the purpose of opinion isn’t to depart from facts but to use them as a bridge to a larger idea called “truth”; and that appreciates that truth is a large enough destination that, like Manhattan, it can be reached by many bridges of radically different designs.

In other words, journalism that is grounded in facts while abounding in disagreements.

that requires proprietors and publishers who understand that their role ought not to be to push a party line, or be a slave to Google hits and Facebook ads, or provide a titillating kind of news entertainment, or help out a president or prime minister who they favor or who’s in trouble.

Their role is to clarify the terms of debate by championing aggressive and objective news reporting, and improve the quality of debate with commentary that opens minds and challenges assumptions rather than merely confirming them.

This is journalism in defense of liberalism

A majority of the latest cases reported came from the Bac Ninh and Bac Giang provinces, both of which have a large industrial presence. Hundreds of thousands of people work there to manufacture goods for big tech companies including Samsung, Canon and Apple.

Early on in the pandemic, Vietnam was praised for low case numbers and deaths. The country's aggressive social distancing policies and experience with prior epidemics were seen as effective measures in stopping the spread.

But since cases as increasing again, restrictions have been put in place again.

Most telling of all is the war in Afghanistan, now approaching its final stages. Documents pried loose in a three-year legal battle showed how this longest war on foreign soil in U.S. history reprises the major themes of the Pentagon Papers.

“Senior U.S. officials,” The Washington Post reported, “failed to tell the truth about the war in Afghanistan throughout the 18-year campaign, making rosy pronouncements they knew to be false and hiding unmistakable evidence the war had become unwinnable.”

To some, it might sound harmless, even amusing. But it made me deeply uneasy. Although the #MeToo movement has helped to raise awareness of the lack of diversity in publishing, biography is a genre in which the voices of women and people of color are still starkly underrepresented. According to a study done by Slate in 2015, 71.7 percent of the biographies the magazine surveyed that year were written about a male subject, and 87 percent of those were by male authors. The study did not consider race, but in the last 20 years, only two books with a person of color as both author and subject have won the Pulitzer Prize for biography.

The question of access — to materials, to family members and sometimes to the subject — has major repercussions for the work of scholars. Authorized biographers tend to be fiercely protective of their privileged status, which is often the basis for a book contract. Norman Sherry, Graham Greene’s authorized biographer, argued that a comma in his agreement with Greene allowed him sole access to Greene’s papers for more than a decade while he labored over his three-volume biography, delaying other researchers’ work in the process.

As critics pointed out even before the allegations surfaced, the biography’s accounts of some of Mr. Roth’s relationships contain biases and sexist characterizations that appear to parrot Mr. Roth’s opinions, including an uncomplimentary description of one woman’s genitalia. (Nearly five years ago, Mr. Bailey wrote a review of my own biography of Shirley Jackson that was perceived by many, including myself, as sexist.)

Critics like to speak of biographies as “definitive,” but in reality there’s no such thing. Biographers aren’t stenographers; we’re more akin to novelists, constructing a narrative of a person’s life and making editorial choices at every turn. An anecdote whose importance I might overlook could be seized on by someone else as a revealing detail.

Publishers should explicitly encourage a diversity of perspectives on a person worthy of biography, and biographers who care about improving representation would do well to rethink their own roles in the system. They might begin by pledging to keep the papers of subjects where they belong: in public archives, open to any scholar prepared to devote the time and energy to working with them.

The result would bring an infusion of new perspectives on literary giants, giving renewed relevance to an often conservative industry. It would also help to generate a more inclusive roster of authors considered worthy of chronicling, remaking and expanding the American literary canon.

he displayed a talent for languages and could speak Latin and understand Greek, among other languages.

After Pepin’s death in 768, the Frankish kingdom was divided between Charlemagne and his younger brother Carloman (751-771).

In order to carry out this mission, he spent the majority of his reign engaged in military campaigns.

Charlemagne waged a bloody, three-decades-long series of battles against the Saxons, a Germanic tribe of pagan worshippers, and earned a reputation for ruthlessness.

Charlemagne had multiple wives and mistresses and perhaps as many as 18 children. He was reportedly a devoted father, who encouraged his children’s education.

He promoted education and encouraged the Carolingian Renaissance, a period of renewed emphasis on scholarship and culture.

He instituted economic and religious reforms, and was a driving force behind the Carolingian miniscule, a standardized form of writing that later became a basis for modern European printed alphabets.

Charlemagne was interested in athletic pursuits.

he enjoyed hunting, horseback riding and swimming

Louis became sole emperor when Charlemagne died in January 814, ending his reign of more than four decades. At the time of his death, his empire encompassed much of Western Europe.

Charlemagne was canonized for political reasons; however, the church today does not recognize his sainthood.

Nobody knew exactly how that belief would manifest itself; I certainly never expected to see platoons of insurrectionists scaling the walls of the U.S. Capitol and sacking the place in broad daylight. Still, shocking as this was, it wasn’t a bit surprising. The attempted coup d'état had been unfolding in slow motion over the previous nine weeks. Anyone who couldn’t see this coming chose not to see it coming. And that goes for much of the Republican Party.

there’s one conclusion of which I’m certain: The “fringe” of our politics no longer exists. Between the democratization of information and the diminished confidence in establishment politicians and institutions ranging from the media to corporate America, particularly on the right, there is no longer any buffer between mainstream thought and the extreme elements of our politics.

The president’s former national security adviser, Michael Flynn, urged him to invoke martial law. The Texas Republican Party suggested seceding from the union. The Arizona Republican Party endorsed martyrdom. Eric Metaxas, the pseudo-evangelical leader with a devoted following on the right, followed suit. “I’d be happy to die in this fight,” he told the president during a radio interview. “This is a fight for everything. God is with us.”

All of that was before the president alleged the greatest conspiracy in American history.

More than a few told me I was being “hysterical,” at which point things got heated, as I would plead with them to consider the consequences if even a fractional number of the president’s most fervent supporters took his allegations, and his calls to action, at face value. When I submitted that violence was a real possibility, they would snicker. Riots? Looting? That’s what Democrats do!

So convinced were the president’s allies that his rhetoric was harmless that many not only rationalized it, but actually dialed it up. Lindsey Graham, the South Carolina senator who once skewered Trump’s dishonesty, promised “earth-shattering” evidence to support his former rival’s claims of a rigged election. House Minority Leader Kevin McCarthy insisted that “President Trump won this election,” told of a plot to cheat him and alerted the viewers watching him on Fox News, “We cannot allow this to happen before our very eyes.” Texas Senator Ted Cruz, who famously called Trump “a pathological liar,” himself lied so frequently and so shamelessly it became difficult to keep up. Dozens of other congressional Republicans leveled sweeping, unsubstantiated allegations of mass voter fraud, some of them promoting the #stopthesteal campaign online.

Meanwhile, Newt Gingrich floated the arrest of election workers. Mark Levin, the right-wing radio host, urged Republican-controlled legislatures to ignore the results of their state elections and send pro-Trump slates to the Electoral College. Right-wing propaganda outlets like The Federalist and One America News churned out deceptive content framing the election as inherently and obviously corrupt. The RNC hosted disgraced lawyer Sidney Powell for a sanctioned news conference that bordered on clinically insane, parts of which were tweeted by the @GOP account. The president’s lawyers and surrogates screamed about hacked voting machines and international treachery and Biden-logoed vans full of ballots. One conservative group paid a former police captain a quarter-million dollars to investigate voter fraud; he performed an armed hijacking of an air-conditioning repair truck, only to discover there were no fake ballots inside.

As the Electoral College meeting drew closer, hundreds of Republican members of Congress signed on to a publicity-stunt lawsuit aimed at invalidating tens of millions of votes for Biden. When it failed, the legislatures in several states closed public proceedings in response to actionable threats

The first time I heard someone casually suggest an “imminent civil war,” on a reporting trip in January 2020, I shrugged it off. But then I heard it again. And again. Before long, it was perfectly routine. Everywhere I went, I heard people talk about stocking up on artillery. I heard people talk about hunting down cabals of politically connected pedophiles. I heard people talk about the irreconcilable differences that now divide this country. I heard people talk about the president, their president, being sabotaged by a “deep state” of evil Beltway bureaucrats who want to end their way of life. I heard people talk about a time approaching when they would need to take matters into their own hands.

Despite all of these arrows pointing toward disaster — and despite Trump encouraging his followers to descend on Washington come January 6, to agitate against certification of Biden’s victory — not a single Republican I’d spoken with in recent weeks sounded anxious

the point remains: They were conned into coming to D.C. in the first place, not just by Trump with his compulsive lying, but by the legions of Republicans who refused to counter those lies, believing it couldn’t hurt to humor the president and stoke the fires of his base.

it has long been canon on the right that leftists — and only leftists — cause mayhem and destruction. Democrats are the party of charred cities and Defund the Police; Republicans are the party of law and order and Back the Blue. As Republicans have reminded us a million times, the Tea Party never held a rally without picking up its trash and leaving the area cleaner than they found it.

And yet, the right has changed dramatically over the past decade. It has radicalized from the ground up, in substance and in style. It has grown noticeably militant.

Trump once told me, “The Tea Party still exists — except now it’s called Make America Great Again.” But that’s not quite accurate. The core of the Tea Party was senior citizens in lawn chairs waving miniature flags and handing out literature; the only people in costumes wore ruffled shirts and tri-corner hats. The core of the MAGA movement is edgier, more aggressive and less friendly; its adherents would rather cosplay the Sons of Anarchy than the Sons of Liberty.

There is one thing that connects these movements: Both were born out of deception

Republican leaders convinced the grassroots of 2009 and 2010 that they could freeze government spending and reform entitlement programs and repeal Obamacare

Trump convinced the grassroots of 2015 and 2016 that he, too, could repeal Obamacare, while also making Mexico pay for a border wall and overhauling the nation’s infrastructure

The key difference is that the Tea Party slowly faded into obscurity as voters realized these promises politicians made were a scam, whereas the MAGA movement has only grown more intensely committed with each new con dangled in front of them.

Make no mistake: Plenty of the people who stormed the U.S. Capitol complex on Wednesday really, truly believed that Trump had been cheated out of four more years; that Vice President Mike Pence had unilateral power to revise the election results; that their takeover of the building could change the course of history

The notion of real troublemaking simply didn’t compute. Many of these Republicans have kept so blissfully ensconced in the MAGA embrace that they’ve chosen not to see its ugly side.

For the past nine weeks, I’ve had a lot of highly unusual conversations with administration officials, Republican lawmakers and conservative media figures.

Based on my reporting, it seemed obvious the president was leading the country down a dangerous and uncharted road. I hoped they could see that. I hoped they would do something — anything.

From party headquarters, the Republican National Committee’s chairwoman flung reckless insinuations left and right as her top staffers peddled a catalogue of factually inaccurate claims. The two Republican senators from Georgia, desperate to keep in Trump’s good graces ahead of their runoff elections, demanded the resignation of the Republican secretary of state for no reason other than the president’s broad assertions of corruption, none of which stood up to multiple recounts and investigations by GOP officials statewide

Local lawmakers in states like Michigan and Wisconsin told Republicans they’d been cheated, citing the suspicious late-night counting of mail ballots, when they were the ones who had refused to allow those ballots to be counted earlier,

“The only way we’re going to lose this election is if the election is rigged,” Trump told the crowd at a rally in Oshkosh, Wisconsin, in August.

The changes to voting habits have made it easier for Trump to level baseless accusations of fraud

As some election experts have pointed out, the US could find itself in an election week, not night.

An academic study has shown how “overtime votes” – votes counted in the days after an election – have in the last 20 years shifted in favour of the Democratic candidate.

The potential for confusion, which Trump could potentially exploit, is exacerbated by laws that prevent early processing of ballots.

The president has urged his supporters to go to the polls, and in September a group of Trump backers supporters intimidated early voters at a polling location in Fairfax, Virginia

“It’s hard to not confuse election mistakes with deliberate election irregularities.”

“If, by reason of death, resignation, removal from office, inability, or failure to qualify, there is neither a President nor Vice President to discharge the powers and duties of the office of President, then the Speaker of the House of Representatives shall, upon his resignation as Speaker and as Representative in Congress, act as President.”