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In 1949, Reinhold Niebuhr published a book called “Faith and History.” Niebuhr noticed a secular religion that was especially strong in the years after World War II. It was the faith that historical forces were gradually bringing about “the unification of mankind.”

Old nationalisms would fade away, many people believed. Transportation and communications technologies would unite people. Values would converge. This optimistic faith was at the heart of many postwar projects, first the United Nations and then the European Union. The idea was to create multilateral bodies that would hasten the process of convergence, harmonization and peace.

Unfortunately, this moral, cultural and political convergence never happened. In the decades since, people in different nations, even people within nations, have become less alike in at least as many ways as they have become more alike.

an animated time-lapse chart. It starts in 1810, when the nations of the world were clumped on the bottom left-hand side of the chart because they had low income and low life expectancy. Then the industrial revolution kicks in and the nations of the West surge upward and to the right as they get richer and healthier. By 1948, it’s like a race, with the United States out front and the other nations of the world stretched in a long tail behind.

Then, over the last few decades, the social structure of the world changes. The Asian and Latin American countries begin to catch up. With the exception of the African nations, living standards start to converge. Now most countries are clumped toward the top end of the chart, thanks to the incredible reductions in global poverty and improvements in health.

This convergence is great news, but the change in the global social structure has created a psychological crisis in the U.S. Since World War II, we’ve built our national identity on our rank among the nations — at the front with everybody else trailing behind. But in this age of convergence, the world doesn’t have much of a tail anymore.

Niebuhr noticed a secular religion that was especially strong in the years after World War II. It was the faith that historical forces were gradually bringing about “the unification of mankind.”

Old nationalisms would fade away, many people believed. Transportation and communications technologies would unite people. Values would converge.

As communications technology has become more global, people’s tastes have become more parochial, not less.

He was not a particularly original thinker. More than a century before Wilson proposed the League of Nations, Tsar Alexander I of Russia had alarmed his fellow rulers at the Congress of Vienna by articulating a similar vision: an international system that would rest on a moral consensus upheld by a concert of powers that would operate from a shared set of ideas about legitimate sovereignty.

Wilson’s contribution was to synthesize those ideas into a concrete program for a rules-based order grounded in a set of international institutions. 

In the decades that followed, however, his ideas became an inspiration and a guide to national leaders, diplomats, activists, and intellectuals around the world.

Putnam refers to Upswing as a “an exercise in macrohistory,” which “inevitably involves the simplification of complex stories.” And a “simplification” it may be, but then so too are almost all history books, for they attempt to describe or analyze in mere fallible words an immensely complex reality.

Putnam begins Chapter 1 by examining what Alexis de Tocqueville observed in the 1830s about the American ability to balance individual liberty with the common good. He then looks ahead to the decades of the post-Civil War Gilded Age, when the USA “was startlingly similar to today. Inequality, political polarization, social dislocation, and cultural narcissism prevailed—all accompanied, as they are now, by unprecedented technological advances, prosperity, and material well-being.”

Figure 1.1, the first of many charts, is labeled “Economic, Political, Social, And Cultural Trends, 1895–2015.” Each of the trend lines indicates if the country was moving toward 1) “greater or lesser economic equality?” 2) “greater or lesser comity and compromise in politics?” 3) “greater or lesser cohesion in social life?” 4) “greater or lesser altruism in cultural values?” Answers to all four: 1890s to 1960s = “greater”; 1970s to present = “lesser.”

American history is driven by periodic moments of moral convulsion

Harvard political scientist Samuel P. Huntington noticed that these convulsions seem to hit the United States every 60 years or so: the Revolutionary period of the 1760s and ’70s; the Jacksonian uprising of the 1820s and ’30s; the Progressive Era, which began in the 1890s; and the social-protest movements of the 1960s and early ’70s

A highly moralistic generation appears on the scene. It uses new modes of communication to seize control of the national conversation. Groups formerly outside of power rise up and take over the system. These are moments of agitation and excitement, frenzy and accusation, mobilization and passion.

European elites are right to worry. But the focus on divisions within the bloc obscures a much more disturbing development taking place beneath the surface: a coming together of the center right and the far right, especially on questions around identity, immigration and Islam.

With European parliamentary elections next year, this convergence is bringing into clearer view the possibility of something like a far-right European Union. Until recently, such a thing would have seemed unthinkable. Now it’s distinctly plausible.

Since then, the convergence between the center right and the far right in Europe has gone further. The lesson that center-right parties drew from the rise of right-wing populism was that they needed to adopt some of its rhetoric and policies. Conversely, some far-right parties have become more moderate, albeit in a selective way. At a national level, parties from the two camps have governed together, both formally, as in Austria and Finland, and informally, as in Sweden.

Standing in his front office before the State of the Union, Rhodes quickly does the political math on the breaking Iran story. “Now they’ll show scary pictures of people praying to the supreme leader,” he predicts, looking at the screen. Three beats more, and his brain has spun a story line to stanch the bleeding. He turns to Price. “We’re resolving this, because we have relationships,” he says.

Price turns to his computer and begins tapping away at the administration’s well-cultivated network of officials, talking heads, columnists and newspaper reporters, web jockeys and outside advocates who can tweet at critics and tweak their stories backed up by quotations from “senior White House officials” and “spokespeople.” I watch the message bounce from Rhodes’s brain to Price’s keyboard to the three big briefing podiums — the White House, the State Department and the Pentagon — and across the Twitterverse, where it springs to life in dozens of insta-stories, which over the next five hours don formal dress for mainstream outlets. It’s a tutorial in the making of a digital news microclimate — a storm that is easy to mistake these days for a fact of nature, but whose author is sitting next to me right now.

Watching Rhodes work, I remember that he is still, chiefly, a writer, who is using a new set of tools — along with the traditional arts of narrative and spin — to create stories of great consequence on the biggest page imaginable. The narratives he frames, the voices of senior officials, the columnists and reporters whose work he skillfully shapes and ventriloquizes, and even the president’s own speeches and talking points, are the only dots of color in a much larger vision about who Americans are and where we are going

Looking for a potential bright spot in the roiling upheaval of the Middle East, American and Israeli officials meeting in Jerusalem on Monday held out the hope of growing security cooperation between Israel and its Arab neighbors in the Persian Gul

That idea, basically unthinkable a few years ago, could be more plausible now because of widespread worry over Iran’s nuclear program, coupled with chaos in Syria and turmoil in Egypt. Even though Saudi Arabia and other gulf countries have long viewed Israel as the Arab world’s biggest adversary, the rise of threats they all share in common is creating a new urgency to find common ground, the officials said.

“World jihadists are not fighting only against Israel,” said Lt. Gen. Benny Gantz, chief of the Israeli Defense Forces, adding that it would behoove neighboring states to look for ways to combat common enemies.

economic historians reckon the question of whether the benefits of globalisation outweigh the downsides is more complicated than this. For them, the answer depends on when you say the process of globalisation started.

it is impossible to say how much of a “good thing” a process is in history without first defining for how long it has been going on.

Although Adam Smith himself never used the word, globalisation is a key theme in the Wealth of Nations. His description of economic development has as its underlying principle the integration of markets over time. As the division of labour enables output to expand, the search for specialisation expands trade, and gradually, brings communities from disparate parts of the world together

ccording to the standard account, the 2008–09 economic crisis and the migration crisis of 2015–16 were bound to drive voters into the arms of the far right. Young Europeans were seen by some as easy prey for populists, as they had no memories of the bad old days of nationalism and war in the mid-20th century.

In the European elections held earlier this year, Le Pen’s score among the young nearly halved, and the Greens triumphed, despite the efforts of the renamed National Rally to attract the youth vote by installing the charismatic 23-year-old Jordan Bardella as the lead candidate.

Across the Rhine, Germans ages 30 and under gave the Greens their best-ever result in a national election. At the other end of the ideological spectrum, the right-wing nationalist Alternative for Germany (AfD) came in a distant sixth among the young.

Picture the following sacred but unhygienic scene: Pilgrims from a dozen countries converge on one small city. They stay in cramped hotels, using communal toilets and eating meals together. For their main ritual, they converge on the tomb of a woman, the sister of a holy man, and as they get closer, they feel with rising intensity grief over her death and the deaths of her kin. The grief is a commandment: Each tear, according to one tradition, will be transformed in the afterlife into a pearl, and an angel will compensate them for their tears with a bucket of pearls that will be signs of their devotion when they arrive at the gate of paradise. But for now the bodily fluids are flowing, wiped away occasionally by bare hands, and the crowd is getting denser. A metal cage surrounds the tomb itself, and when the weeping pilgrims reach it, they interlace their fingers with its bars, and many press their face against it, fogging up the shiny metal with their breath. Some linger for minutes, some for seconds. In a single day, many thousands pass through the same cramped space—breathing the same air, touching the same surfaces, trading new and exotic diseases.