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Charles's political awakening began in 1786, when an indebted France struggled to implement fiscal reform

In January 1814, Charles traveled to southern France to join the pro-monarchy coalition force.

with Charles as his regent

Charles remained staunchly conservative

Louis XVIII died in September 1824, and his brother succeeded him to the throne as King Charles X of France. In the first few months of his reign, Charles's government passed a series of laws that bolstered the power of the nobility and clergy. Charles's government attempted to re-establish male primogeniture and successfully extended France's imperial power by conquering Algeria

Charles was already unpopular when he dissolved much of the government in 1830.

Charles and his ministers suspended the constitution.

In August, Charles X abdicated in favor of his young grandson Henry, Duke of Bordeaux

Fearing bodily harm, Charles X and his family fled France and settled in England

The Bourbons moved to Prague in the winter of 1832, residing at the Hradschin Palace at the invitation of Emperor Francis I of Austria

But where does ideology come from? At any given moment a society’s ideology may seem immutable, but Piketty argues that history is full of “ruptures” that create “switch points,” when the actions of a few people can cause a lasting change in a society’s trajectory.

He describes four broad inequality regimes

First are “ternary” societies divided into functional classes — clergy, nobility and everyone else

Second are “ownership” societies, in which it’s not who you are that matters but what you have legal title to

Then come the social democracies that emerged in the 20th century, which granted considerable power and privilege to workers, ranging from union representation to government-provided social benefits

Finally, there’s the current era of “hypercapitalism,” which is sort of an ownership society on steroids.

ether Piketty is a reliable guide to such a large territory. His book combines history, sociology, political analysis and economic data for dozens of societies. Is he really enough of a polymath to pull that off?

I was struck, for example, by his extensive discussion of the evolution of slavery and serfdom, which made no mention of the classic work of Evsey Domar of M.I.T., who argued that the more or less simultaneous rise of serfdom in Russia and slavery in the New World were driven by the opening of new land, which made labor scarce and would have led to rising wages in the absence of coercion

This happens to be a topic about which I thought I knew something; how many other topics are missing crucial pieces of the literature?

Eventually, however, Piketty comes down to the meat of the book: his explanation of what caused the recent surge in inequality and what can be done about it.

For Piketty, rising inequality is at root a political phenomenon. The social-democratic framework that made Western societies relatively equal for a couple of generations after World War II, he argues, was dismantled, not out of necessity, but because of the rise of a “neo-proprietarian” ideology

Indeed, this is a view shared by many, though not all, economists. These days, attributing inequality mainly to the ineluctable forces of technology and globalization is out of fashion, and there is much more emphasis on factors like the decline of unions, which has a lot to do with political decisions.

Piketty places much of the blame on center-left parties, which, as he notes, increasingly represent highly educated voters. These more and more elitist parties, he argues, lost interest in policies that helped the disadvantaged, and hence forfeited their support.

his clear implication is that social democracy can be revived by refocusing on populist economic policies, and winning back the working class.

most political scientists would disagree. In the United States, at least, they stress the importance of race and social issues in driving the white working class away from Democrats, and doubt that a renewed focus on equality would bring those voters back

As Paul Blest wrote in the Outline, “To pretend that the alt-right and Antifa are comparable is like equating the danger of playing Russian roulette with taking a walk.”

Meanwhile, one white supremacist and Ku Klux Klan leader, Chris Barker, said last month that his movement would destroy immigrants: “We killed 6 million Jews the last time. Eleven million is nothing.”

Right-wing extremists committed 74 percent of the 372 politically motivated murders recorded in the United States between 2007 and 2016. Left-wing extremists committed less than 2 percent.

He was comparing things that aren’t the least bit equal, neither in scale nor in intent.

“Trump was playing into a meme about violent leftists that was well developed on the right,”

For months, the likes of Hannity have been using “alt-left” to trash mainstream journalists. Then along came Charlottesville, and the ubiquitous image of the black-clad, shield-wielding leftists.

“What about the alt-left that came charging at, what you say, the alt-right?” Trump asked a few days after Charlottesville’s confrontation. “What about the fact they came charging with clubs in their hands, swinging clubs, do they have any problem? I think they do.”

While the Committee of Public Safety wasn't an executive government—on August 1st, 1793, the Convention refused a motion calling for it to become the provisional government; it was the closest France had to anyone being in overall charge, and it moved to meet the challenge with utter ruthlessness.

It also presided over the bloodiest period of the revolution: The Terror.

many French citizens

only the extreme use of the guillotine against traitors, suspects, and counter-revolutionaries would solve the country's problems.

They felt terror was necessary—not figurative terror, not a posture, but actual government rule through terror. 

The Convention deputies increasingly heeded these calls.

a demonstration for more wages and bread was quickly turned to the advantage of those calling for terror

Convention agreed, and in addition voted to finally organize the revolutionary armies people had agitated for over previous months to march against the hoarders and unpatriotic members of the countryside

The sansculottes had once again forced their wishes onto and through the Convention; terror was now in force.

Law of Suspects was introduced allowing for the arrest of anyone whose conduct suggested they were supporters of tyranny or federalism, a law which could be easily twisted to affect just about everyone in the nation.

the laws passed during the Terror went beyond simply tackling the various crises.

The Bocquier Law of December 19th, 1793 provided a system of compulsory and free state education for all children aged 6 – 13

universal system of metric weights and measurements was introduced

Homeless children also became a state responsibility, and people born out of wedlock were given full inheritance rights.

an attempt to end poverty was made by using ‘suspects’ property to aid the poor.

However, it is the executions for which the Terror is so infamous

The Committee of Public Safety's counter-offensive took the terror deep into the heart of the Vendée.

However, this early phase of the terror was not, as legend recalls, aimed at nobles, who made up only 9% of the victims; clergy were 7%. Most executions occurred in Federalist areas after the army had regained control and some loyal areas escaped largely unscathed. It was normal, everyday people, killing masses of other normal, everyday people. It was civil war, not class.

During the Terror, deputies on mission began attacking the symbols of Catholicism: smashing images, vandalizing buildings, and burning vestments.

The Committee of Public Safety grew concerned about the counter-productive effects, especially Robespierre who believed that faith was vital to order. He spoke out and even got the Convention to restate their commitment to religious freedom, but it was too late. Dechristianization flourished across the nation, churches closed and 20,000 priests were pressured into renouncing their position.

14 Frimaire. This law was designed to give the Committee of Public Safety even more control over the whole of France by providing a structured 'chain of authority' under the revolutionary government and to keep everything highly centralized. The Committee was now the supreme executive and no body further down the chain was supposed to alter the decrees in any way

the law of 14 Frimaire aimed to institute a uniform administration with no resistance, the opposite of that to the constitution of 1791

It marked the end of the first phase of the terror

Robespierre, who had argued against dechristianization, had tried to save Marie Antoinette from the guillotine

He wanted a 'cleansing' of the country and committee and he outlined his idea for a republic of virtue while denouncing those he deemed non virtuous, many of whom, including Danton, went to the Guillotine.

began a new phase in the Terror, where people could be executed for what they might do, not had done, or simply because they failed to meet Robespierre's new moral standard, his utopia of murder.

The Republic of Virtue concentrated power at the Centre, around Robespierre

The Terror was now almost class based rather than against counter-revolutionaries.

Yet she is among a number of SBC women publicly sharing their dismay about sex abuse and the vitriol directed at Moore.“Beth has been scorned, mocked, and slandered while doing exactly what the denomination has determined she could and should do: be a woman teaching other women,” Prior said via email.

“If these women leave, it won’t be because Beth left. It will be because the men the Baptist Faith and Message says are supposed to lead in Christ-like ways have failed to do so.”

espouses male leadership in the home and the church and says a wife “is to submit herself graciously to the servant leadership of her husband.” It specifies that women cannot be pastors, citing the Apostle Paul’s biblical admonition, “I do not allow a woman to teach or to have authority over a man; instead, she is to remain quiet.”

There are “painful, disorienting double-messages for women in the SBC,” she said. “You’re created in the image of God, but if you experience God leading you to be pastor, you get told there are limits to what you can do — sit down, go home, be quiet. There’s kind of a crisis where women feel shut down and dismissed and attacked.”

Katie McCoy, a professor of theology in women’s studies in the undergraduate branch of Southwestern Baptist Theological Seminary, tells her female students there are meaningful roles they can play in the SBC even if pastoring is off-limits. But she says many Southern Baptist women, including students of hers, were unsettled by the criticism of Moore.

“There are a lot of women who will never have the scope and reach of a Beth Moore but believed they had something to contribute because of her,” McCoy said. “It’s those women who look at the online vitriol and feel discouraged before they even begin, thinking, ‘If this is what they say about Beth Moore, what will they say about me?’”

“I have lost count of the number of times I have seen evangelical men on social media repeating that awful command ‘Go home’ to Beth Moore,” she said via email. “I wonder if they realize when they say those two words with such glee, they are sending a message to all women that our giftings and opinions and ideas may not be all that welcome in our denomination.”

“He explained to me, Julia, you can’t be a head pastor for the same reason I can’t have babies. That’s not God’s design,” Sadler said.Sadler, 33, directs a program at her father’s megachurch called Next Generation that develops ministries for teens, college students, single young adults and young moms. She says there are about 1,500 participants, with a 60%-40% female-male split.

“Is it about protecting women — or is it really about protecting your power and covering up sexual abuse in the church?” she asked. “That’s caused a crisis of faith among a lot of women and men.”

Brown sees a link between the abuse and the doctrine that women should submit to male leadership.“It sets up interpersonal and institutional dynamics that help to foster abuse and cover-ups,” she said. “The SBC’s pervasive misogyny inculcates attitudes that, at best, are limiting of female potential, and at worst, are disrespectful and dehumanizing.”

In some cases, entire congregations have walked away. Joel Bowman, pastor at Temple of Faith Baptist Church in Louisville, Kentucky, recently abandoned plans to move the congregation into the SBC fold. Bowman, who is African American, had differences with SBC leaders on racism issues and also gender roles — his wife, Nannette, is an associate minster at the church.

Even among those of us who boldly proclaim our dissent from Catholic teachings on abortion, the church still holds great power. That power has been on display since President Biden, a devout Catholic, won the 2020 election. The U.S. bishops immediately fell back on the trope of threatening to deny him and other elected officials, like the House speaker, Nancy Pelosi, access to communion because they support abortion rights.

Though these punishments have long existed as idle warnings, the issue recently escalated: The U.S. bishops plan to vote at their next assembly in June on whether they can formalize this response. To its credit, even the Vatican, under Pope Francis, has expressed reservations about the American bishops’ latest maneuver.

It’s no accident that Mr. Biden still has not uttered the word “abortion” since his election and his administration often uses euphemisms like “women’s health care,” “choice,” “bodily autonomy” and “reproductive rights.”

Abortion isn’t the only issue where there is a chasm between what the clergy preaches and what the laity believes and practices. The Catholic Church is the only major religious institution that opposes the use of contraception and reproductive technologies like in vitro fertilization.

Catholic organizations have spent years in the Supreme Court making claims to religious liberty that have stripped away U.S. women’s rights to free contraceptives, workplace protections and access to health care.

It’s the basis for the hierarchy’s demand that a woman be forced to carry a pregnancy to term, even one that resulted from rape or one that threatens her life. It’s also the specter that makes women forgo hysterectomies because, we are told, it’s better to endure suffering than lose the possibility of giving birth.

Women, in other words, are reduced to vessels, one in which the potential, theoretical life that might be is privileged over the living, breathing person at risk.

Understanding the motivations behind these doctrines is important, even for the unchurched, because giving pregnant people the legal right to have control and agency over their bodies translates to other aspects of their lives, namely the capacity to claim political, economic and social autonomy.

the pandemic killed about one in every 400 people in Russia, compared with one in every 600 in the United States.

In the United States, with more than twice the population of Russia, such “excess deaths” since the start of the pandemic have numbered about 574,000

a far different story is told by the official statistics agency Rosstat, which tallies deaths from all causes. Russia saw a jump of 360,000 deaths above normal from last April through December, according to a Times analysis of historical data. Rosstat figures for January and February of this year show that the number is now well above 400,000.

The low official toll has contributed to the obliviousness of Russians to the virus’s dangers in some cases — and to their profound distrust of the government’s messaging regarding the pandemic in others

Last October, a poll found that most Russians did not believe the government’s tally of coronavirus cases: Half of those who did not believe the tally thought it was too high, while half thought it was too low.

In February, another poll found that 60 percent of Russians said they were not planning to get Russia’s Sputnik V coronavirus vaccine, and that most believed the coronavirus to be a biological weapon.

one thing was certain, she said: She will not get vaccinated, even after seeing Covid’s devastation up close. After all, if she cannot trust her mother’s state-issued death certificate, why should she trust the Russian government about the safety of the vaccine?

For all the death, there has been minimal opposition in Russia — even among Mr. Putin’s critics — to the government’s decision to keep businesses open last winter and fall. Some liken it to a Russian stoicism, or fatalism, or the lack of an alternative to keeping the economy running given minimal aid from the state.

“This nation has seen so many traumas,” Mr. Raksha said. “A people that has been through so much develops a very different relationship to death.”

Mr. Raksha, the demographer, noted that the elevated mortality that accompanied the chaos and poverty of the 1990s, after the collapse of the Soviet Union, was deadlier than the overall toll of the pandemic.

“You can choose between continuing to live your life, carefully, or to wall yourself up and stop living,” Mr. Dolonko said. “Unlike you” — Westerners — “Russians know what it means to live in extreme conditions.”

The deaths during the pandemic have been tragic, he said, but he believes they have mostly occurred in people who were of a very advanced age or had other health problems, and were not all related to the virus. Mr. Dolonko, 62, says he wears a mask in crowded places and frequently washes his hands — and regularly goes to gallery openings and shows

A website tracking coronavirus deaths in the Orthodox Church lists seven members of the clergy in the Samara region; Father Sergiy knew several of them well. He said he figured Russia had lifted its coronavirus restrictions because there was no end in sight to the pandemic. He quoted Dostoyevsky: “Man grows used to everything, the scoundrel!”“We are growing used to living in a pandemic,” Father Sergiy said. “We are growing used to the deaths.”

"Presumably, The Temple was singled out by a racist and anti-Semitic group or individual bent on silencing our joint Temple-Ebenezer Baptist Church MLK Jr. Shabbat," Alexander wrote

"Authorities are conducting an investigation," the letter said. CNN has reached out to The Temple and local authorities for additional information.

Rothschild later befriended King, per The Temple and city of Atlanta's websites, and delivered a eulogy for King at a memorial service organized by Atlanta clergy members.

On Tuesday, the Miller Center for Community Protection and Resilience at Rutgers University-New Brunswick and the Network Contagion Research Institute released a report that identified at least half a dozen neo-Nazi or white supremacist groups involved in the insurrection.

David Harris, CEO of the American Jewish Committee, said not everyone who came to the Trump-promoted rally that preceded the assault on Congress was “stoked” by extremist and hate-fueled ideologies. But he urged those people to ask themselves, “’Who am I enabling, however unintentionally, and how do I channel my own protest without being coopted by the lunatic fringe?’”

Eric Ward, executive director of the progressive anti-discrimination group Western States Center, linked the far-right conspiracy theory QAnon, adherents of which were at the forefront of the insurrection, to the Protocols of the Elders of Zion, the infamous 20th-century screed that falsely claimed Jews were colluding to take over the world.

Despite anti-Semitic elements, at least one Jewish participant was drawn to take part in the assault on the Capitol: Federal agents on Tuesday arrested Aaron Mostofsky, the son of a New York judge, who was part of the crowd that broke in.

“It is no stretch to say there were visible signs of anti-Semitism in the makeup” of the riot, Ward said, “but the real power of anti-Semitism in the events on Wednesday is actually buried within the narrative.”

Many Jewish Americans were dismayed by what they saw broadcast from the Capitol halls, such as one rioter strolling through its halls carrying a Confederate flag.

Rabbi Jay Kornsgold of Beth El Synagogue in New Jersey, who serves as treasurer for the Rabbinical Assembly, said his Holocaust-survivor parents taught their children they should do everything possible to make sure discrimination against Jews doesn’t return to the fore.

“It seems to me even as a matter of education, Jewish organizations and Jewish clergy have a responsibility to alert members of the Jewish community to the menace of QAnon and its ilk,”

Louis resisted the advice of constitutional monarchists who sought to reform the monarchy in order to save it

Louis was forced to accept the constitution of 1791, which reduced him to a mere figurehead.

In August 1792, the royal couple was arrested by the sans-cullottes and imprisoned

In November, evidence of Louis XVI’s counterrevolutionary intrigues with Austria and other foreign nations was discovered, and he was put on trial for treason by the National Convention.

Louis was convicted and condemned to death by a narrow majority

"On the very day we set aside to honor the life and enduring legacy of Dr. King, these dark and dangerous forces threaten to converge on our city and our Commonwealth, bringing hate and violence," prominent faith leaders warned in a statement released Sunday. "In this difficult moment, and in the face of these threats, we seek to muster Dr. King's moral courage."

There have been threats on law enforcement posted on their official social media sites in the last 24 hours, according to an official with the Virginia State Police.

The threats, which are considered credible by law enforcement, come from mainstream channels and alternative dark web ones used by violent groups and white nationalists from outside of Virginia, according to Northam. The governor added "the conversations are fueled by misinformation and conspiracy theories."

Gilbert acknowledged that although there may be policy differences among the state's GOP and Democratic lawmakers, it was important for all elected officials to stand together against hate. "While we and our Democratic colleagues may have differences, we are all Virginians and we will stand united in opposition to any threats of violence or civil unrest from any quarter," Gilbert said. Gilbert represents the 15th district in the Virginia House of Delegates.

Goni was the 18th tropical cyclone to hit the country this year, which faces an average of 20 typhoons annually. And number 19 could come later this week: Tropical Storm Atsan, officials said, entered the Philippine Area of Responsibility early Sunday.

Citing local officials, Reuters reported that the 10 recorded fatalities and three people reported missing were all in the region of Bicol, which encompasses the southern part of Luzon. Nine of those deaths were in the province of Albay.

The AP reports that in one Albay community, the typhoon triggered volcanic mudflows that "engulfed" about 150 houses.

Philadelphia officials issued a citywide curfew on Wednesday after consecutive nights of protests — which at times turned violent — following the fatal police shooting of a 27-year-old Black man, Walter Wallace Jr. He was holding a knife when police shot him.

"By looting, people are not only hurting retail businesses that have struggled in the midst of the pandemic, but they're doing a great disservice to the many others who want to exercise their First Amendment rights by protesting,"

City officials said Wednesday afternoon that 81 people had been arrested during the previous night's demonstrations, including 53 for burglary, seven for disorderly conduct and eight accused of assaulting police.

Police will soon release 911 tapes, body camera footage

City officials urged residents in certain districts to remain indoors Tuesday night due to "widespread demonstrations that have turned violent with looting."

A racially diverse crowd came together Tuesday evening at Malcolm X Park, not far from the West Philadelphia neighborhood where Wallace was killed.

The gathering featured speeches and preceded a march, Philadelphia member station WHYY reported, adding that one speaker noted there were "far too many comfortable white people here tonight."

"Stop this looting and stop and stop burning our city down," the elder Wallace told CNN. "It's not going to solve anything," he said. "I don't want to leave a bad scar on my son and my family with this looting and chaos stuff." Wallace's killing was captured on cellphone video and posted to social media, where it went viral.

Family reportedly called for an ambulance, not police

A police spokesperson said Monday that officers were responding to a report of a man with a knife. They ordered Wallace to drop the weapon, saying that he "advanced towards officers." Both officers fired their guns at Wallace. He was taken to the hospital, where he was pronounced dead.

In addition, state laws and court decisions have squeezed the time frame for early voting and submitting mail-in ballots. Meanwhile, a recent jump in Covid-19 cases in Wisconsin has left many voters wary of going to the polls.

A state law passed by Wisconsin’s GOP-controlled state Legislature limited early voting to two weeks this fall, compared with four in Milwaukee in 2016.

So far, more than 360,000 ballots have been cast, either early or by mail, in Milwaukee County—well over half the total turnout in 2016, according to the Wisconsin Elections Commission.

Among them was Ulanda Boyd-West, 39, who had never voted early before. She didn’t want to vote by mail, she said, because she doubted her ballot would be counted.

Why would the internet have corrupted Republicans so much more than Democrats, the global right more than the global left?

My analysis begins with a remarkable essay that Jonathan Rauch wrote for National Affairs in 2018 called “The Constitution of Knowledge.” Rauch pointed out that every society has an epistemic regime, a marketplace of ideas where people collectively hammer out what’s real.

In 1972, people without college degrees were nearly as happy as those with college degrees. Now those without a degree are far more unhappy about their lives.

This ecosystem, Rauch wrote, operates as a funnel. It allows a wide volume of ideas to get floated, but only a narrow group of ideas survive collective scrutiny.

We let alt-truth talk,” Rauch said, “but we don’t let it write textbooks, receive tenure, bypass peer review, set the research agenda, dominate the front pages, give expert testimony or dictate the flow of public dollars.”

While these cities have been prospering, places where fewer people have college degrees have been spiraling down: flatter incomes, decimated families, dissolved communities.

In democratic, nontheocratic societies, this regime is a decentralized ecosystem of academics, clergy members, teachers, journalists and others who disagree about a lot but agree on a shared system of rules for weighing evidence and building knowledge.

In the fervor of this enmity, millions of people have come to detest those who populate the epistemic regime, who are so distant, who appear to have it so easy, who have such different values, who can be so condescending.

Millions not only distrust everything the “fake news” people say, but also the so-called rules they use to say them.

People in this precarious state are going to demand stories that will both explain their distrust back to them and also enclose them within a safe community of believers.

The evangelists of distrust, from Donald Trump to Alex Jones to the followers of QAnon, rose up to give them those stories and provide that community.

conspiracy theories have become the most effective community bonding mechanisms of the 21st century.

For those awash in anxiety and alienation, who feel that everything is spinning out of control, conspiracy theories are extremely effective emotional tools

For those in low status groups, they provide a sense of superiority: I possess important information most people do not have

For those who feel powerless, they provide agency: I have the power to reject “experts” and expose hidden cabals

If I imagine my foes are completely malevolent, then I can use any tactic I want.

Under Trump, the Republican identity is defined not by a set of policy beliefs but by a paranoid mind-set

He and his media allies simply ignore the rules of the epistemic regime and have set up a rival trolling regime. The internet is an ideal medium for untested information to get around traditional gatekeepers, but it is an accelerant of the paranoia, not its source.

The only solution is to reduce the distrust and anxiety that is the seedbed of this thinking.

That can only be done first by contact, reducing the social chasm between the members of the epistemic regime and those who feel so alienated from it

second, it can be done by policy, by making life more secure for those without a college degree.

Rebuilding trust is, obviously, the work of a generation.

After a night of largely peaceful protests around the country with some brief clashes near the White House, Trump has tweeted or retweeted 40 times since 5:52 a.m. He said he's "done much more for our Black population" than 2020 rival Joe Biden or "any President in U.S. history, with the possible exception" of Abraham Lincoln, trained his ire at the media, promoted baseless conspiracy theories about his predecessor, called for "LAW AND ORDER!" and congratulated Randy Feenstra, who bested Iowa Rep. Steve King in Tuesday's primary.

"We have to get the police departments, everybody has to do better," Trump said, "This is a long term problem, this didn't happen today."

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Roland Barthes distinguished between two kinds of literary work:

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

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

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

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

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

Bibliophilia is lawful. Bibliomania is chaotic.

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

“A grieving process allows us to heal. When we deny that process, that’s when the numbness sets in. Then beyond that we start feeling symptoms of anxiety, and beyond that — depression,” said Whaley-Perkins. “So it’s really important for people who are vulnerable or have previous traumas that you don’t wait to see if it’s going to go away. Healing is extraordinarily important.”AdvertisementAccording to Whaley-Perkins, a community should be a group of people that provide safety, can be trusted, and where one can be vulnerable with their feelings. For many in Philadelphia, where they practice their faith is also where communities resides.

“Unless we change fundamentally how we educate our society, unfortunately people will still find a way to do these things,” said Shemtov. “We are all different — but we were all created by God with a purpose. Everybody has to start where they can start. If you’re not in the position to make national or local change, we can all change how we treat ou

As the country reckons with how to move forward, interfaith leaders in Philadelphia look to balance healing with collective action. To Chad Dion Lassiter, who is a national race relations expert and executive director of Pennsylvania Human Relations Commission, taking care of oneself, of one’s community, and finding the motivation to take action are made possible by taking the healing process seriously.