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the red-blue divide is perhaps less illuminating than the gap between engaged and disengaged Americans, in which an exhausted majority encounters the highly polarized activist wings of both parties and shrinks back from the fray

The wings aren’t changing each other’s minds — hard-core Democrats aren’t going to persuade hard-core Republicans — but they’re also not reaching sufficient numbers of persuadable voters to break America’s partisan deadlock.

In 2020, when I was doing research for my book about the growing danger of partisan division, I began to learn more about what extreme partisanship does not only to our hearts but also to our minds.

It can deeply and profoundly distort the way we view the world. We become so emotionally and spiritually invested in the outcome of a political contest that we can inadvertently become disconnected from reality.

Our heart connects with our mind in such a way that the heart demands that the mind conform to its deepest desires

When a partisan encounters negative information, it can often trigger the emotional equivalent of a fight-or-flight response. This applies not just to negative arguments but also to negative facts. To deal with the emotional response, we seek different arguments and alternative facts.

If you are a true partisan, you essentially become an unpaid lawyer for your side. Every “good” fact that bolsters your argument is magnified. Every “bad” fact is minimized or rationalized.

When partisanship reaches its worst point, every positive claim about your side is automatically believed, and every negative allegation is automatically disbelieved.

allegations of wrongdoing directed at your side are treated as acts of aggression — proof that “they” are trying to destroy “us.”

You see this reality most plainly in the daily Republican theatrics surrounding Trump’s criminal indictments. Rather than wrestle seriously with the profoundly troubling claims against him, they treat the criminal cases as proof of Democratic perfidy. They believe every claim against Hunter and Joe Biden and not a single claim against Trump.

ask why people are checking out, and one reason is that partisans make it so very difficult to engage.

The problem is most pronounced (and often overtly threatening) on the MAGA right, but it’s endemic to our partisan wings

as partisanship deepens, partisan subcultures can get increasingly weird. They become so convinced of the us-versus-them dynamic that they’ll eventually believe virtually anything, as long as it’s a claim against the other side.

If decades of partisanship have persuaded you that your opponents are evil, have no morals and want to destroy the country, then why wouldn’t they hack voting machines or recruit a pop star as a government asset?

I have some rules to help temper my worst partisan impulses.

Expose yourself to the best of the other side’s point of view — including the best essays, podcasts and books.

when you encounter a new idea, learn about it from its proponents before you read its opponents.

when you encounter bad news about a cause that you hold dear — whether it’s a presidential campaign, an international conflict or even a claim against a person you admire, take a close and careful look at the evidence

On one end is doubling down on technology

On the other end is to focus on strengthening the real-world human communities and neighborhoods we live in. Seth advocates for the latter and provides us with a roadmap to get there.

A prototypical community consists of most or all of the following:

We note that the first generation to move its social life onto social media platforms immediately became the loneliest generation on record. There is a spectrum of approaches that we as a society can take to address the crushing loneliness of Gen Z and Gen Alpha

A set of shared values, norms, and goals—a common culture that unifies and constrains;

A common identity, ideally based on a common history and narrative and recognition of mutual interdependence

Shared rituals that celebrate the group, its past, and future;

High levels of trust;

High levels of commitment, with limited options for (or high costs to) exit;

Recognition of and respect for common authority figures who guide the group’s decision-making;

More affluent children had many of their activities organized for them by their parents, putting them in a variety of highly structured functional groups with different kids rather than repeatedly playing freely with their neighbors.

A diverse range of skills and personalities that can contribute complementary things of value (e.g., money, time, expertise) to the group;

Role models who exhibit the cultural behaviors that the group should ideally replicate or at least aspire to;

Exhibiting a high degree of inclusiveness by actively seeking to encompass every member who shares the same identity or location;

Capacity to strongly encourage through moral suasion certain norms of conduct and, if necessary, sanction misconduct.

As we can see from this list, a community requires a commitment to a certain social order—and usually to a place—that, by definition, must constrain some choices. In return for security, support, and belonging, members surrender some of their freedom.

This explains why creating community in America today is so difficult—few want to compromise their ability to make choices.

This is especially true among those with the resources and/or capacity to relocate as soon as a better opportunity beckons—the very people whose leadership and role-modeling communities can ill afford to lose.

Why Kids Need Real-World Community

Much of a child’s learning and formation is absorbed from the environment rather than directly taught by adults; behavior is better shaped by modeling than by lecturing.

The institutions (e.g., schools, churches, and parents’ groups) and norms (e.g., regular family dinners, neighborhood play dates, and the expectation that adults will monitor streets) around us shape our kids' lives in ways we sometimes fail to consider because they are subtle

Keystone actors and institutions that bridge and bond different members together;

As I documented in a previous essay at After Babel, unsupervised, child-directed play was in decline long before kids had smartphones. Why? Because place-based institutions and the communities they support were in decline

This oversupervision or “coddling”—the subject of the 2018 book co-authored by Greg Lukianoff and Jon—made the attractions of smartphones and social media even more appealing.

Many praise the myriad benefits that smartphones and social media are said to bring; online connection can give a person a sense of “community,” we are told.  We can find new friends, discover just about any idea imaginable, network, and even date through our phones. We can video chat with hundreds of people simultaneously from far-flung locations. We can pursue learning largely untethered from any physical space. Based on all of this, it would be easy to assume that place doesn’t matter.

I disagree. Physical place actually matters far more than we realize, especially as our lives become ever more placeless.

As Jon writes in The Anxious Generation, only real-world (place-based) social relationships and interactions have the four features that have characterized human interactions for millions of years. Such interactions are embodied, they are  synchronous, they involve one-to-one or one-to-several communications, and they have a high bar for entry and exit.

The challenge today is that smartphones and other digital devices bring so many interesting experiences to children and adolescents that they cause a serious problem: They reduce interest in all non-screen-based forms of experience.

today, the term “community” is often used in ways that are aspirational and limitless (e.g., many online advertisements for new social networks)—quite different from the original meaning of the term.

Why? Perhaps fewer individuals have any experience of what community really means. Young people are marketed to and formed by the twin pursuits of convenience and choice while simultaneously being told that a person’s chief purpose is to express themselves (usually through consumption)

First, you can select a place to live based on its social wealth.

Community differs significantly from friendships, social networks, or what is experienced online. Whereas communities offer mutual support in times of good and bad and are bolstered by robust institutions and norms encouraging frequent, positive interactions, care and concern for one another, and ample opportunities to work together towards common goals, the alternatives typically fall short on these elements. 

they fall far short of actually producing community, which requires overlapping institutions and activities, things that are very hard to achieve if you don’t share a physical place with one another. 

online communities are also voluntary, with many being platforms built for expression or personal advancement. Few provide the diversity of personalities, experiences, income levels, and outlooks that were common in most neighborhoods a few decades ago

This vision of the good life is part of the next generation’s socialization. It feels “natural” to them, and yet it does little to prepare them for the demands and delights of membership in a community.   

If you are a parent and want to join or build a community to enmesh your kids in, what can you do? Here are a few ideas to get started.

Few provide the incentives to earn recognition through the force of character rather than a performative act about oneself. Few provide multifaceted psychological and practical support when needed for members who feel vulnerable or fall into practical difficulties. 

we visited, stayed overnight, met lots of people, and asked lots of questions. In the end, we chose the D.C. suburb where I live now—a warm, welcoming, and institutionally rich place.

Second, consider how you can befriend neighbors and other parents in your immediate vicinity

Try the 8 Front Door Challenge, which helps you plan and host a Get-Together with neighbors closest to you

Participate in organizations or activities in your neighborhood. Spend time in places where people congregate locally

Organize a block party or play street. Create a neighborly block. 

Third, leverage local institutions to build neighborhood community. Schools are best placed for this because of their direct ties to local families and kids, but libraries, local businesses, houses of worship, and any other entity with strong ties to your locale can play an important role

Working with the local library to organize activities in or geared towards your specific neighborhood would create an opportunity for residents to meet one another.

In general, it’s always easier if you find allies among your neighbors, build partnerships with existing institutions, and leverage the assets (cultural, environmental, educational, economic, etc.) you already have locally. Think incrementally, building momentum step by step rather than thinking there is a magic bullet.

Their reasoning is straightforward: These companies have decided that the best way to make generative AI better is to build bigger AI models. And that is really, really expensive, requiring resources on the scale of moon missions and the interstate-highway system to fund the data centers and related infrastructure that generative AI depends on

“If we’re going to justify a trillion or more dollars of investment, [AI] needs to solve complex problems and enable us to do things we haven’t been able to do before.” Today’s flagship AI models, he said, largely cannot.

Now a number of voices in the finance world are beginning to ask whether all of this investment can pay off. OpenAI, for its part, may lose up to $5 billion this year, almost 10 times more than what the company lost in 2022,

Over the past few weeks, analysts and investors at some of the world’s most influential financial institutions—including Goldman Sachs, Sequoia Capital, Moody’s, and Barclays—have issued reports that raise doubts about whether the enormous investments in generative AI will be profitable.

Dario Amodei, the CEO of the rival start-up Anthropic, has predicted that a single AI model (such as, say, GPT-6) could cost $100 billion to train by 2027. The global data-center buildup over the next few years could require trillions of dollars from tech companies, utilities, and other industries, according to a July report from Moody’s Ratings.

generative AI has already done extraordinary things, of course—advancing drug development, solving challenging math problems, generating stunning video clips. But exactly what uses of the technology can actually make money remains unclear

At present, AI is generally good at doing existing tasks—writing blog posts, coding, translating—faster and cheaper than humans can. But efficiency gains can provide only so much value, boosting the current economy but not creating a new one.

Right now, Silicon Valley might just functionally be replacing some jobs, such as customer service and form-processing work, with historically expensive software, which is not a recipe for widespread economic transformation.

McKinsey has estimated that generative AI could eventually add almost $8 trillion to the global economy every year

“Here, we can manufacture intelligence.”

Tony Kim, the head of technology investment at BlackRock, the world’s largest money manager, told me he believes that AI will trigger one of the most significant technological upheavals ever. “Prior industrial revolutions were never about intelligence,”

this future is not guaranteed. Many of the productivity gains expected from AI could be both greatly overestimated and very premature, Daron Acemoglu, an economist at MIT, has found

AI products’ key flaws, such as a tendency to invent false information, could make them unusable, or deployable only under strict human oversight, in certain settings—courts, hospitals, government agencies, schools

AI as a truly epoch-shifting technology, it may well be more akin to blockchain, a very expensive tool destined to fall short of promises to fundamentally transform society and the economy.

Researchers at Barclays recently calculated that tech companies are collectively paying for enough AI-computing infrastructure to eventually power 12,000 different ChatGPTs. Silicon Valley could very well produce a whole host of hit generative-AI products like ChatGPT, “but probably not 12,000 of them,

even if it did, there would be nowhere enough demand to use all those apps and actually turn a profit.

Some of the largest tech companies’ current spending on AI data centers will require roughly $600 billion of annual revenue to break even, of which they are currently about $500 billion short.

Tech proponents have responded to the criticism that the industry is spending too much, too fast, with something like religious dogma. “I don’t care” how much we spend, Altman has said. “I genuinely don’t.

the industry is asking the world to engage in something like a trillion-dollar tautology: AI’s world-transformative potential justifies spending any amount of resources, because its evangelists will spend any amount to make AI transform the world.

in the AI era in particular, a lack of clear evidence for a healthy return on investment may not even matter. Unlike the companies that went bust in the dot-com bubble in the early 2000s, Big Tech can spend exorbitant sums of money and be largely fine

perhaps even more important in Silicon Valley than a messianic belief in AI is a terrible fear of missing out. “In the tech industry, what drives part of this is nobody wants to be left behind. Nobody wants to be seen as lagging,

Go all in on AI, the thinking goes, or someone else will. Their actions evince “a sense of desperation,” Cahn writes. “If you do not move now, you will never get another chance.” Enormous sums of money are likely to continue flowing into AI for the foreseeable future, driven by a mix of unshakable confidence and all-consuming fear.

The trend is an offshoot of “de-influencing,” which involves creators sharing negative experiences with trendy products and telling viewers not to buy them.

“We need to make a shift in who we’re following,” Ms. Pexton said. “We are in control of our algorithm.”

TikTok users pointed to several reasons for turning their backs on influencer recommendations. Many said it wasn’t relatable or realistic to live like the influencers they saw, while others cited economic hardships or wanting to live more sustainably.

this latest movement can be seen simply as part of a broader pattern of consumer spending that dates back 50 years

After a major economic downturn, usually about every decade or so, a similar back-to-basics trend follows, Mr. House said. Take the 2008 financial crisis, for example, when a “new intensity around artisan goods and experiences” arose in opposition to mass-produced products from big brands, he said. We couldn’t stop drinking from Mason jars then, as many are doing again now.

This recent cycle may have begun in the wake of post-lockdown “revenge spending,” when shoppers bought large amounts of goods to make up for time lost to the Covid-19 pandemic. As that boundless period gave way to the “vibecession,” a term for consumers’ general feelings of anxiety about the economy, many people responded by tightening their budgets, which has brought us to the era of “underconsumption core,”

Mr. House said that people should think about the downward shift as appropriate consumption rather than underconsumption.

“There’s little new here beyond the names we’re giving macroeconomically induced changes in consumer behavior and the pace at which we’re casting one meme off for the next,”

Ms. Wiebe, 30, a communications manager for a legal nonprofit in Ohio, began to notice her own spending habits late last year. Now she considers herself a “de-influencer” and creates videos that call out unnecessary and wasteful products.

“It’s pretty rough out there,” she said. “I think people are just enjoying a slower-paced life, and they’re not looking for stuff to fulfill them, in a way. They’re being more creative.”

They’re also wanting to stand out, Siegel said.“We’re tired of looking like everyone else,” she said. “Having that all-white house that’s soulless and boring — we want color and patterns and more character.”

Between increased anxiety around climate change and the cost of living, “Flagrant displays of wealth that were once aspirational are now insensitive, out-of-touch,” Jade Taylor, a TikTok creator who posts about sustainable fashion, wrote in an email.

All the old deficiencies and blind spots of male socialization are still in circulation — the same mass failure to teach boys relational skills and emotional intelligence, the same rigid masculinity norms and social prohibitions that push them away from intimacy and emotionality.

in many ways this environment has apparently had the opposite effect — it has shut them down even further.

The micro-generation that was just hitting puberty as the #MeToo movement exploded in 2017 is now of college (and voting) age. They have lived their whole adolescence not just in the digital era, with a glorious array of virtual options to avoid the angst of real-world socializing, but also in the shadow of a wider cultural reckoning around toxic masculinity.

We have spent the past half-decade wrestling with ideas of gender and privilege, attempting to challenge the old stereotypes and power structures. These conversations should have been an opportunity to throw out the old pressures and norms of manhood, and to help boys and men be more emotionally open and engaged.

in screen-addicted, culture war-torn America, we have also added new ones.

For many progressives, weary from a pileup of male misconduct, the refusal to engage with men’s feelings has now become almost a point of principle

For every right-wing tough guy urging his crying son to “man up,” there’s a voice from the left telling him that to express his concerns is to take airtime away from a woman or someone more marginalized

In many cases, the same people who are urging boys and men to become more emotionally expressive are also taking a moral stand against hearing how they actually feel

For many boys, it can seem as though their emotions get dismissed by both sides. This political isolation has combined with existing masculine norms to push a worrying number of boys into a kind of resentful, semi-politicized reclusion.

Over a quarter of men under 30 say they have no close friends

Teenage boys now spend two hours less a week socializing than girls and they also spend about seven hours more per week than their female peers on screens.

my own research has fed my fears.

the same theme came up over and over for boys who on the face of it had little else in common. They were lonely.

almost all of them had the nagging sense that something important was missing in those friendships. They found it almost impossible to talk to their male peers about anything intimate or express vulnerability.

One teenager described his social circle, a group of boys who had been best friends since kindergarten, as a “very unsupportive support system.” Another revealed that he could recall only one emotionally open conversation with a male friend in his life, and that even his twin brother had not seen him cry in years

they felt unable to articulate this pain or seek help, because of a fear that, because they were boys, no one would listen.

As one 20-year-old put it, “If a man voices any concern, they get deflected with all of their so-called privileges.” He added: “They’d be like, ‘Whatever. Women have suffered more than you, so you have no right to complain.’”

Almost without exception, the boys I talked to craved closer, more emotionally open relationships, but had neither the skills nor the social permission to change the story.

Perhaps it’s not surprising that boys don’t know how to listen and engage with their friends’ emotions on any deeper level; after all, no one really engages with theirs.

in a sexist society, male opinions hold outsized value. But the world — including their own parents — has less time for their feelings.

One study from 2014 showed that parents were more likely to use emotional words when talking with their 4-year-old daughters than those speaking to their 4-year-old sons.

A more recent study comparing fathers of boys with fathers of girls found that fathers of boys were less attentively engaged with their boys, spent less time talking about their son’s sad feelings and instead were more likely to roughhouse with them. They even used subtly different vocabularies when talking with boys, with fewer feelings-centered words, and more competition and winning-focused language.

Spend any time in the manosphere, and it’s easy to start to hate men and boys. The extreme misogyny, the gleeful hate speech, the violent threats and thrum of menace make it hard to summon much sympathy for male concerns, and easy to forget the ways that patriarchy harms them, too.

in the grip of the culture wars, caring about boys has become subtly coded as a right-wing cause,

Men have had way more than their fair share of our concern already, the reasoning goes, and now it’s time for them to pipe down

But for boys, privilege and harm intertwine in complex ways — male socialization is a strangely destructive blend of indulgence and neglect. Under patriarchy, boys and men get everything, except the thing that’s most worth having: human connection.

The prescription for creating a generation of healthier, more socially and emotionally competent men is the same in the wider political discourse as it is in our own homes — to approach boys generously rather than punitively

We need to acknowledge boys’ feelings, to talk with our sons in the same way we do our daughters, to hear them and empathize rather than dismiss or minimize, and engage with them as fully emotional beings.

That willingness is not reassuring. For example, it is not far-fetched to imagine insurers wanting to get their hands on this type of medical information in order to hike premiums. Data brokers of all kinds will be similarly keen to obtain people’s real-time health-chat records. Altman made a point to say that this theoretical product would not trick people into sharing information.

. Neither Altman nor Huffington had an answer to my most basic question—What would the product actually look like? Would it be a smartwatch app, a chatbot? A Siri-like audio assistant?—but Huffington suggested that Thrive’s AI platform would be “available through every possible mode,” that “it could be through your workplace, like Microsoft Teams or Slack.

This led me to propose a hypothetical scenario in which a company collects this information and stores it inappropriately or uses it against employees. What safeguards might the company apply then? Altman’s rebuttal was philosophical. “Maybe society will decide there’s some version of AI privilege,” he said. “When you talk to a doctor or a lawyer, there’s medical privileges, legal privileges. There’s no current concept of that when you talk to an AI, but maybe there should be.”

So much seems to come down to: How much do you want to believe in a future mediated by intelligent machines that act like humans? And: Do you trust these people?

A fundamental question has loomed over the world of AI since the concept cohered in the 1950s: How do you talk about a technology whose most consequential effects are always just on the horizon, never in the present? Whatever is built today is judged partially on its own merits, but also—perhaps even more important—on what it might presage about what is coming next.

the models “just want to learn”—a quote attributed to the OpenAI co-founder Ilya Sutskever that means, essentially, that if you throw enough money, computing power, and raw data into these networks, the models will become capable of making ever more impressive inferences. True believers argue that this is a path toward creating actual intelligence (many others strongly disagree). In this framework, the AI people become something like evangelists for a technology rooted in faith: Judge us not by what you see, but by what we imagine.

I found it outlandish to invoke America’s expensive, inequitable, and inarguably broken health-care infrastructure when hyping a for-profit product that is so nonexistent that its founders could not tell me whether it would be an app or not.

Thrive AI Health is profoundly emblematic of this AI moment precisely because it is nothing, yet it demands that we entertain it as something profound.

you don’t have to get apocalyptic to see the way that AI’s potential is always muddying people’s ability to evaluate its present. For the past two years, shortcomings in generative-AI products—hallucinations; slow, wonky interfaces; stilted prose; images that showed too many teeth or couldn’t render fingers; chatbots going rogue—have been dismissed by AI companies as kinks that will eventually be worked out

Faith is not a bad thing. We need faith as a powerful motivating force for progress and a way to expand our vision of what is possible. But faith, in the wrong context, is dangerous, especially when it is blind. An industry powered by blind faith seems particularly troubling.

The greatest trick of a faith-based industry is that it effortlessly and constantly moves the goal posts, resisting evaluation and sidestepping criticism. The promise of something glorious, just out of reach, continues to string unwitting people along. All while half-baked visions promise salvation that may never come.

MAGA has replaced Reaganism as the chief operating system of the Republican Party.

If Democrats hope to win in the near future they have to take the MAGA worldview seriously, and respectfully make the case, especially to working-class voters, for something better.

In a volatile world, MAGA offers people security. It promises secure borders and secure neighborhoods. It offers protection from globalization, from the creative destruction of modern capitalism. It offers protection from an educated class that looks down on you and indoctrinates your children in school. It offers you protection from corporate predators.

the problem with MAGA — and here is where the Democratic opportunity lies — is that it emerges from a mode of consciousness that is very different from the traditional American consciousness.

we saw ourselves, as the dynamic nation par excellence. We didn’t have a common past, but we dreamed of a common futur

“the Spirit of America is best known in Europe by one of its qualities — energy.”

Americans have a zeal for continual self-improvement, a “need tirelessly to tinker, improve everything and everybody, never leave anything alone.”

Americans can’t be secure if the world is in flames. That’s why America has to be active abroad in places like Ukraine, keeping wolves like Vladimir Putin at bay.

Through most of our history, we were not known for our profundity or culture but for living at full throttle.

MAGA, on the other hand, emerges from a scarcity consciousness, a zero-sum mentality: If we let in tons of immigrants they will take all our jobs; if America gets browner, “they” will replace “us.”

MAGA is based on a series of victim stories: The elites are out to screw us. Our allies are freeloading off us. Secular America is oppressing Christian America.

MAGA looks less like an American brand of conservatism and more like a European brand of conservatism. It resembles all those generations of Russian chauvinists who argued that the Russian masses embody all that is good but they are threatened by aliens from the outside

MAGA looks like a kind of right-wing Marxism, which assumes that class struggle is the permanent defining feature of politics.

The American consciousness has traditionally been an abundance consciousness.

If Democrats are to thrive, they need to tap into America’s dynamic cultural roots and show how they can be applied to the 21st century

My favorite definition of dynamism is adapted from the psychologist John Bowlby: All of life is a series of daring explorations from a secure base. If Democrats are to thrive, they need to offer people a vision both of the secure base and of the daring explorations.

MAGA is a fortress mentality, but America has traditionally been defined by a pioneering mentality. MAGA offers a strong shell, but not much in the way of wings needed to soar.

Americans can’t be secure if the border is in chaos. Popular support for continued immigration depends on a sense that the government has things under control.

Americans can’t be secure if a single setback will send people to the depths of crushing poverty. That’s why the social insurance programs that Democrats largely built are so important.

offer people a vision of the daring explorations that await them. That’s where the pessimistic post-Reagan Republicans can’t compete

champion the abundance agenda that people like Derek Thompson and my colleague Ezra Klein have been writing about. We need to build things. Lots of new homes. Supersonic airplanes and high-speed trains.

If Republicans are going to double down on class war rhetoric — elites versus masses — Democrats need to get out of that business

They need to stand up to protectionism, not join the stampede.

Democrats need to take on their teachers’ unions and commit to dynamism in the field of education.

Democrats need to throttle back the regulators who have been given such free rein that they’ve stifled innovation.

tap back into the more traditional American aspiration: We are not sentenced to a permanent class-riven future but can create a fluid, mobile society.

The economist Michael Strain of the American Enterprise Institute has offered a telling psychic critique of MAGA economic thinking: “The economics of grievance is ineffective, counterproductive and corrosive, eroding the foundations of prosperity. Messages matter. Tell people that the system is rigged, and they will aspire to less

Champion personal responsibility, and they will lift their aspirations. Promoting an optimistic vision of economic life can increase risk tolerance, ambition, effort and dynamism.”

t aspiration is not like a brick that just sits there. Aspiration is more like a flame that can be fed or dampened

“The problem is desire. We need to *want* these things. The problem is inertia. We need to want these things more than we want to prevent these things.”

“The effects of seismicity have been speculated by past scholars, but no factual evidence has been reported before our study,” Dr. Sparice said, adding that the finding was “very exciting.”

The team focused on the Insula of the Chaste Lovers. This area encompasses several buildings, including a bakery and a house where painters were evidently interrupted by the eruption, leaving their frescoes uncolored. After excavation and careful analysis, the researchers concluded that walls in the insula had collapsed because of an earthquake.

First, they ruled out hazards such as falling debris as a primary cause of the destruction — a deposit of stones under the wall fragments in the insula suggested it did not crumble during the eruption’s initial stage. Then they compared the damage to known effects of seismic destruction — for example, on historical buildings.

The excavation also revealed a pair of skeletons covered with wall fragments in the insula. One skeleton even showed signs of having attempted to take cover. According to the researchers, bone fracture patterns and crushing injuries observed in modern earthquake victims are evidence that these unfortunate Romans were killed by a building collapse.

The end result is an updated timeline of Pompeii’s epic demise: First, volcanic lapilli (small stones) rained down for 18 hours, causing many roofs to collapse and killing people who sought shelter. Then, an earthquake triggered by the eruption violently rocked the city, killing even more residents. Finally, massive flows of ash and debris streamed through the city streets, sealing Pompeii’s fate for eternity.

“The evidence is always there — it just takes new questions, and new eyes, to look for it,” he said. “Archaeology shouldn’t be an entirely insular profession.”

Dr. Dicus pointed to how archaeologists are bringing in experts from the fields of architecture, data science and forensic anthropology to answer questions about the lives of average people in Pompeii, and not just their deaths.

And why was the surge in illegal border crossings so troubling, even for voters who live far from the southern border? Not because they believe Mr. Trump’s florid demagogy about criminals, rapists and residents of mental hospitals pouring in but because they see a country unable to control its borders as a country unable to control its destiny

and as a country that treats strangers better than some of its citizens.

they are part of the same political project. Economic arrangements not only decide the distribution of income and wealth; they also determine the allocation of social recognition and esteem.

Democrats need to acknowledge that the neoliberal globalization project they and mainstream Republicans pursued in recent decades brought huge gains for those at the top but job loss and stagnant wages for most working people

The winners used their windfall to buy influence in high places. Government stopped trying to check concentrated economic power. The two parties joined forces to deregulate Wall Street. And when the financial crisis of 2008 pushed the system to the brink, they spent billions of dollars to bail out the banks but left ordinary homeowners mostly to fend for themselves.

Rather than contend directly with the damage they had done, both political parties told workers to improve themselves by getting college degrees.

The elites who offered this advice missed the implicit insult it contained: If you’re struggling in the new economy, it’s your fault.

as president, despite his centrist career, Mr. Biden turned away from the policies that had prompted populist backlash and empowered Mr. Trump.

Mr. Biden’s ambitious public investments in infrastructure, manufacturing, jobs and clean energy recalled the muscular role of government during the New Deal. So did his support for collective bargaining and the revival of antitrust law. It made him one of the most consequential presidents of modern times.

Still, he remained unpopular. Mr. Biden and his team thought the problem was one of timing: Public investments take time to produce jobs and tangible benefits.

But the real problem was more fundamental. Mr. Biden never really offered a broad governing vision, never explained how the policies he enacted added up to a new democratic project.

Mr. Biden offered no comparable story.When he broke with the era of neoliberal globalization, reasserting government’s role in regulating markets for the common good, he did so with little fanfare or explanation. He did not acknowledge that his own party had been complicit in the policies that had deepened the divide between winners and losers

in the end, it all made for impressive policy but themeless politics. His presidency was a legislative triumph but an evocative failure.

This made him a weak match for Mr. Trump, a candidate with little policy success but whose MAGA movement spoke to the anger of the age.

what does all of this mean for the Harris campaign?

Defeating Mr. Trump means taking seriously the divide between winners and losers that polarizes the country. It means acknowledging the resentment of working people who feel that the work they do is not respected, that elites look down on them, that they have little say in shaping the forces that govern their lives.

To do so, Ms. Harris should highlight a theme that has long been implicit but underdeveloped in Mr. Biden’s presidency: the dignity of work.

The Harris campaign should not only defend these achievements but also embark on something more ambitious: a project of democratic renewal that goes beyond merely saving democracy from Mr. Trump

democracy in its fullest sense is about citizens deliberating together about justice and the common good. The dignity of work is important to a healthy democracy because it enables everyone to contribute to the common good and to win honor and recognition for doing so.

For Ms. Harris, offering concrete proposals to honor work — and to reward it fairly — could force Mr. Trump and Mr. Vance to choose between the working-class party they hope to become and the corporate Republican Party they continue to be.

She should be asking questions that would invigorate progressive politics for the 21st century: If we really believe in the dignity of work, why do we tax income from labor at a higher rate than income from dividends and capital gains? Shouldn’t the federal minimum hourly wage be higher than $7.25?

Mr. Trump has proposed exempting tips from taxes. Well, here’s a bolder suggestion: Why not reduce or eliminate the payroll taxes employees pay and make up the revenue with a tax on financial transactions?

Beyond tax measures: What about public investment in universal child care not only to support those who work outside the home but also to improve the pay and working conditions of caregivers?

Democrats could promote sectoral bargaining so that fast food workers can negotiate wages and working conditions across their industry rather than company by company. Democrats could require companies to give employees seats on corporate boards and classify gig workers as employees

On climate change, rather than imposing top-down, technocratic solutions, what if we tried listening to those who fear their livelihoods will be upended — creating local forums that give workers in the fossil fuel industry and agriculture a chance to collaborate with community leaders, scientists and public officials in shaping the transition to a green economy?

The election season is too short, they might argue, and the stakes are too high; elevating the terms of public discourse is a project for another day.

But this would be a political mistake and a historic missed opportunity. Taunting Mr. Trump as a felon would rally the base but reinforce the divide. Offering Americans a more inspiring democratic project could change some minds, win over some voters and offer some hope for a less rancorous public life.

But what kind of men were featured? They’re all rich and powerful, and as a longtime fan of professional wrestling, I loved watching Hogan as a kid, but none of them are the kind of man I’d want my son to be. White was caught on video slapping his wife. Kid Rock has his own checkered past, including a sex tape and an assault charge related to a fight in a Nashville strip club. Hogan faced his own sex scandal after he had a bizarre sexual relationship with a woman who was married to one of his close friends, a radio host who goes by “Bubba the Love Sponge.”

We know all about Trump, but it’s worth remembering some of his worst moments — including a jury finding that he was liable for sexual abuse, his defamation of his sex-abuse victim, the “Access Hollywood” tape and the countless examples of his cruelly insulting the women he so plainly hates.

I highlight McRaven for a reason; he has perfectly articulated how to attack MAGA masculinity. Ten years ago, he gave one of the most powerful commencement speeches in recent American history. He addressed the graduates of the University of Texas, Austin, and three YouTube versions have racked up more than 70 million views combined.

It’s known — oddly enough — as the “Make Your Bed” speech. While it wasn’t aimed only at men, every person who forwarded it to me was a man. It appealed to universal values, but it connected with men I know at a deep and profound level.

McRaven draws on his SEAL training to teach students how to change the world. It begins with the small things, like accomplishing that tiny first task of making your bed, because “if you can’t do the little things right, you’ll never be able to do the big things right.”

Each new principle is rooted in his experience, including “If you want to change the world, measure a person by the size of their heart, not by the size of their flippers.” Here’s one that’s particularly salient in the face of Trumpist bullying: “If you want to change the world, don’t back down from the sharks.”

The address builds to a conclusion that is alien to Trumpist masculinity: “Start each day with a task completed. Find someone to help you through life. Respect everyone. Know that life is not fair and that you will fail often. But if you take some risks, step up when the times are the toughest, face down the bullies, lift up the downtrodden and never ever give up — if you do these things, the next generation and the generations that follow will live in a world far better than the one we have today.”

Trumpist masculinity is rooted in grievance and anger. McRaven’s message centers on honor and courage.

When you center masculinity on grievance and anger rather than honor and courage, you attract men like Hogan and Kid Rock and White. Worse, that is how you mold the men in your movement, including men like Vance.

Many conservatives rightly decry the way in which parts of the far left tend to use the words “straight white male” as a virtual epithet, as if there were something inherently suspect in the identities of tens of millions of men and boy

if men feel that Democrats are hostile to them, they’ll go where they feel wanted, the gender gap will become a gender canyon, and more men will embrace Trumpism because that’s just what men do.

We aren’t simply electing women and men; we’re electing role models, and Trump has unquestionably been a role model for countless men. He has molded not just the policies but also the ethos of the Republican Party. But America’s men need different role models and a different ethos.

let’s return for the moment to the Navy SEAL who served his country for decades, who helped kill one of America’s deadliest foes and who declared to American college graduates, “You must have compassion. You must ache for the poor and disenfranchised. You must fear for the vulnerable. You must weep for the ill and infirm. You must pray for those who are without hope. You must be kind to the less fortunate.”

I wonder if Democrats should answer the Republican men’s night with a men’s night of their own — a night that features heroes instead of bullies and showmen, a night that answers the Republican appeal to men’s basest instincts with an appeal to their highest ideals.

there’s a better way for men — for all of us. It’s rooted in honor, courage and love. Or as McRaven put it, “For what hero gives so much of themselves without caring for those they are trying to save?