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Trump faced his own charges of racism in the 1970s when Richard Nixon's Justice Department sued the Trump family's real estate firm for discriminatory rental practices against black people. Instead of working to make things right, Trump employed what became his signature move: he went on the attack. He hired the notorious Roy Cohn -- a defense attorney who had been Sen. Joseph McCarthy's top aide during his red-baiting campaign -- to file a $100 million countersuit for making false statements (those allegations were dismissed by the court). The original lawsuit was eventually settled and the Trumps signed a consent decree.

From the White House, Trump has made his attitudes on race clear with his comments about "s**thole countries." He also targeted Democratic congresswomen of color and said that they should "go back and help fix the crime infested places from which they came" (three of the four women were born in the US).

Now, in 2020, Donald Trump is a President whose re-election prospects are burdened by the weight of his failed response to the Covid-19 pandemic. More than 100,000 Americans were killed by the virus while Trump denied the severity of the public health threat, boosted an unproven treatment that studies suggest could be dangerous, and mused about quack cures involving household cleaners and light. Though his rival Joe Biden has, for the most part, remained at home in Delaware, the former VP has managed to build a lead in many polls, causing Trump's advisers to warn he is in trouble with the voters.

When Trump's rambling suggestion that disinfectants could be injected or otherwise consumed to deal with coronavirus led to a spike in calls to poison control centers, Trump shrugged off any responsibility. When he attacked the military service of the late Sen. John McCain in 2015, Trump insisted he didn't need to apologize because the media had twisted his words. (They had not.)

Now, that's not to say Walz's reaction to the death of George Floyd has been perfect. Far from it. He clearly didn't fully grasp the amount of anger and outrage in the community, and has struggled to get the ongoing protests under control -- all the while trying to ensure that the investigation into what exactly happened leading to Floyd's death.

When England started its first phase five days earlier on 13 May, new daily cases had fallen but were still about 75% of its late-April to early-May peak.

On Monday, when Ireland started phase one of its gradual easing, new daily cases had tumbled to about 11% of the country’s late April peak.

he UK appeared to lack sufficient testing and contact-tracing capacity for such a surge, said L’Estrange. “Perhaps they can get it up and running quickly. But they’re behind the curve and playing catch-up. You have to have sufficient testing and contact-tracing capacity ready to go before you ease restrictions. They’ve put the cart before the horse. They released the virus without having the apparatus in place to control it, and they’ve released it at a high level.”

Ireland’s lockdown easing started after England’s and is scheduled to go more cautiously and slowly, with the last phase starting on 10 August, and schools opening in September. England’s plan envisages schools starting to open on 1 June and the final phase of lifting starting on 4 July.

the decision about schools was political. “It is not a scientific decision. Scientists can offer some advice.”

An editorial in the British Medical Journal this week excoriated the UK’s record on testing and tracing. “Meaningless political soundbites promising to recruit 18,000 contact tracers, test 200,000 people a day, or invest in unjustified contact tracing apps, divert focus and could lead to more deaths. These headline grabbing schemes should be replaced by locality-led strategies rooted in communicable disease control,” it said.

He is facing escalating Western criticism of Chinese policies toward ethnic Uighurs in Xin­jiang, where as many as 3 million people have been put into reeducation camps. He is dealing with an increasingly assertive Taiwan at the same time a pro-democracy movement swells in Hong Kong.

Xi is trying to harden the party’s internal resolve to fend off these threats — most acutely, a United States that many observers say seems intent on containing China.“Xi has a legion of internal critics, including over his handling of relations with Washington,” McGregor said. “One way to bring them to heel is by demanding fealty and loyalty to the party, and by extension, to himself.”

Since taking power, Xi has rewritten the party’s rules — including ending term limits, setting himself up to be leader indefinitely — and launched huge study campaigns to instill his personal ideology across society, starting with toddlers, through schools and universities and through the Central Committee Party School in Beijing. The party has developed an app through which Chinese can study “Xi Jinping Thought.”

China’s leaders have intensively studied the collapse of the Soviet Union — Xi even had top officials watch a four-part documentary about it soon after he came into office — and concluded that Mikhail Gorbachev made a strategic error by opting to liberalize rather than tighten political controls.

Meanwhile, the party’s increasingly repressive actions inside China, such as the crackdown in the Xinjiang region and the growing use of surveillance technology, “reflect heightened fear and insecurity, not a self-confident China aspiring to enhanced leadership in global and regional affairs,”

Because of this sense of insecurity, party leaders view the Trump administration’s declaration of a trade war not as a purely economic matter but as a broader, strategic effort to contain China

This theory got a boost from none other than John Bolton, Trump’s national security adviser, late last year. “This is not just an economic issue,” he told Fox Business. “This is not just talking about tariffs and the terms of trade. This is a question of power.”

As the trade negotiations rumble on, more people in China are subscribing to the view that the dispute is about geopolitics rather than economics, scholars say. That it’s all about keeping China down.

The perception gap between China and the United States is huge, the academic said, searching around for the appropriate English analogy before arriving at “women are from Venus, men are from Mars.” 

This is because the United States looks at the development and wealth in Chinese cities like Beijing, Shanghai and Shenzhen, and at Chinese technology companies like Alibaba and Huawei, and sees an increasingly powerful economic player.

But Beijing doesn’t look at the situation only through the lens of the past few decades, the academic said. It looks at it from the perspective of the past few centuries. 

China can’t back down anymore. If you read the editorials, you see that China is determined,

“I think some would even compare it with the unequal treaties of 100 years ago,” he continued, harking back to the British victory in the Opium Wars of the 19th century and the occupations of the early 20th century.

With these old humiliations still raw, party leaders are trying to fuel an inner resolve

Since then, China has repeatedly tested Taiwan’s defenses with air and sea patrols. Twice last month, squadrons of fighters and bombers crossed the unofficial median line over the Taiwan Strait, which both countries have largely observed for decades.

A contest of ideas shouldn’t be used to legitimize disinformation. And I think it’s often taken advantage of. And I think at great news organizations, the mission really should be to introduce fact to disperse doubt — not to sow doubt, to obscure fact, if you will.

In 2017, President Trump’s praise for white supremacists in Charlottesville, Va., as “very fine people” spurred James Murdoch to give $1 million to the Anti-Defamation League. In an email to friends obtained by The New York Times, Mr. Murdoch rebuked Mr. Trump and wrote: “I can’t even believe I have to write this: standing up to Nazis is essential; there are no good Nazis. Or Klansmen, or terrorists.”

In January, James and his wife, Kathryn, expressed “frustration” about News Corp’s peddling of climate change denialism in the face of apocalyptic Australian wildfires that incinerated 46 million acres. Fox nighttime anchors picked up a false story line about arson from The Australian, a Murdoch-owned newspaper in Oz.

So it wasn’t possible to change News Corp from the inside?“I think there’s only so much you can do if you’re not an executive, you’re on the board, you’re quite removed from a lot of the day-to-day decisions, obviously,” he said. “And if you’re uncomfortable with those decisions, you have to take stock of whether or not you want to be associated and can you change it or not. I decided that I could be much more effective outside.”

Friends say that James has been on a collision course with his family for 15 years. His evolution has been profoundly influenced by his wife, a former communications executive. He is, as one friend puts it, “living much more in his own skin, realizing his better angels and his better instincts.”

But when your last name is Murdoch and those billions sloshing around in your bank account come from a juggernaut co-opting governments across the English-speaking world and perpetuating climate-change denial, nativism and Sean Hannity, can you ever start fresh? As a beneficiary of his family’s trust, James is still reaping profits from Rupert Murdoch’s assets. Can he be the anti-venom?

Murdoch watchers across media say James is aligned with his sister Elisabeth and his half sister, Prudence, even as he is estranged from his father and brother.

When Rupert, 89, finally leaves the stage and his elder children take over, that could make three votes in the family trust against one

Is there still time to de-Foxify Fox News — labeled a “hate-for-profit racket” by Elizabeth Warren — and other conservative News Corp outlets? Would Fox and its kin — downscale, feral creatures conjured by Rupert to help the bottom line — be the huge moneymakers they are if they went straight?

He is particularly excited about investing in start-ups created to combat fake news and the spread of disinformation, having found the proliferation of deep fakes “terrifying” because they “undermine our ability to discern what’s true and what’s not” and it “is only at the beginning as far as I can tell.”

He’s funding a research program to study digital manipulation of societies, hoping to curtail “the use of technology to promulgate totalitarianism’’ and undermine democracies.

I noted to Ms. Murdoch that the effect of News Corp on the world is astounding when you think about it, from Brexit to Trump to the Supreme Court we may be heading toward.

I wonder if this is some sort of expiation, given all the disinformation that News Corp has spewed.

when I talked to Kathryn Murdoch over Zoom from their farm in Connecticut, where they live with their three teenagers, chickens and sheep, she was more direct about the issue of using money made from disinformation to combat disinformation.

“I think that what’s important about what we’re doing is that we’re in control of ourselves,” she said, adding: “I’m in control of what I do, he is in control of what he does. We should be held accountable for those things. It’s very hard to be held accountable for things that other people do or are in control of. And I think that’s what was untenable.”

Their foundation, Quadrivium, has supported voter participation, democracy reform and climate change projects. “I never thought that we would actually be at the point where we would have climate change effects and people would still be denying it,” Ms. Murdoch said.

Mr. Murdoch donated to Pete Buttigieg in the primary, and the couple has given $1.23 million to Joe Biden. So that’s who he’ll be voting for in November then? “Hell yes,” he said with a smile.

“So everything from the use of mass surveillance, telephone networks, 5G, all that stuff, domestically in a country like China, for example,” he said.

After so much time in the executive suite, Mr. Murdoch seems genuinely excited to be in a smaller shop. He said last year, just for the hell of it, he thought of becoming an architect, going back to school.

“The outside world,” he continued, “it looks at you and says, ‘Well, these are the runners and riders. This person is up and down and this is success and this is failure.’ I think that that has to come much more from yourself. I’m incredibly grateful to be able to be just a totally free agent.”

I wondered what he made of Fox and Mr. Trump playing down the coronavirus, even after the president was hospitalized.“Look, you do worry about it and I think that we’re in the middle of a public health crisis,” Mr. Murdoch said. “Climate is also a public health crisis.” He continued: “Whatever political spin on that, if it gets in the way of delivering crucial public health information, I think is pretty bad.”

He added that Mr. Trump’s likening Covid-19 to the flu has been “his message from Day 1,” and is “craziness.” He thinks that “companies have a responsibility to their customers and their communities” and “that responsibility shouldn’t be compromised by political point scoring, that’s for sure.”

“I’m just concerned that the leadership that we have, to me, just seems characterized by callousness and a level of cruelty that I think is really dangerous and then it infects the population,” he said, referring to the Trump administration. “It’s not a coincidence that the number of hate crimes in this country are rising over the last three years for the first time in a long time.”

With Mr. Trump and Fox, who is the dog and who is the tail?“It looks to me, anyway, like it’s going to be a hard thing to understand because it probably goes back and forth,’’ he said. “I don’t think you’re going to get one pristine, consistent analysis of that phenomenon.”

Confirm or Deny

Most of your success has come from hard work, not luck.Isn’t that what they say — the harder you work, the luckier you get?

"I have asked that this adjustment be made," he said. "I am not scheduled to take the vaccine, but look forward to doing so at the appropriate time. Thank you!"

"Senior officials across all three branches of government will receive vaccinations pursuant to continuity of government protocols established in executive policy," National Security Council spokesman John Ullyot said in a statement. "The American people should have confidence that they are receiving the same safe and effective vaccine as senior officials of the United States government on the advice of public health professionals and national security leadership."

The President and other White House staff have regularly flouted US Centers for Disease Control and Prevention guidelines for safety during the pandemic such as the wearing of face masks and social distancing.

There have been several Christmas parties held at the White House recently where those guidelines weren't followed, and Trump held many events during the campaign where large crowds gathered, maskless.

The protests, known as the candlelight movement, led to her being impeached as well as indicted for such offences as extorting bribes from conglomerates and pressing a university into admitting a close friend’s daughter.

he promised to honour the spirit of the movement and break with the old ways of the political establishment, including abandoning the custom of pardoning former presidents who had been convicted of corruption.

Ms Park’s deteriorating health and the approaching end of his term seem to have prompted Mr Moon to change his mind

His office said he hoped the decision would heal political divisions and help usher in an era of national unity, and asked those who opposed the pardon for their understanding, given Ms Park’s ailments.

Left-wing newspaper editorials and spokes people for organisations that led the protests against Ms Park accused him of betraying the candlelight movement.

His party, which was apparently not privy to the decision before it was announced, issued a terse statement noting that pardons were the president’s prerogative.

The conservative opposition welcomed the pardon. But it complained that Mr Moon had also released Lee Seok-ki, a pro-North Korean firebrand who was serving time for treason, and restored the civic rights of Han Myeong-sook, a former left-wing prime minister who served a two-year sentence for bribery from 2015 to 2017.

the political benefits for the outgoing president and his camp may well end up outweighing the costs of pardoning Ms Park.

Reports of the disgraced former president’s ill health are credible; she is likely to remain in hospital for several weeks before being sent home.

Had she died a prisoner on Mr Moon’s watch just a few weeks before the presidential election, the resulting outrage might well have tipped the scales against his party’s candidate.

Lee Myung-bak, Ms Park’s predecessor, is in prison serving a long sentence for graft. Roh Moo-hyun, who preceded him, committed suicide shortly after leaving office, during a corruption probe into close aides and family members.

"victory for the rule of law and American democracy"

Trump had mounted an intense effort to avoid such scrutiny and had already lost cases in district and appellate courts as part of a broad campaign of obstruction of the committee, which has included expansive executive privilege claims by ex-aides -- even some, like his populist political guru Steve Bannon, who were not serving White House officials at the time of the insurrection.

The Supreme Court did not rule on the key legal question of what happens when there is a dispute between a current and a former president on the scope of executive privilege -- a concept meant to ensure that advice to a commander in chief from subordinates can stay private. But it allowed to stand a ruling by the appellate court that found Trump had not demonstrated that his concerns for executive branch confidentiality should override "profound interests in disclosure" cited by Biden.

Wednesday's ruling, in which only conservative Justice Clarence Thomas signaled dissent, will also offer a new mark of legitimacy to the select committee, amid claims by pro-Trump Republicans that it is an illegally constituted witch hunt despite being voted into being by the House. It will also boost the committee's race against time as it tries to complete its work before a possible new Republican majority shuts it down.

The decision means that 700 documents -- including schedules, speech and call logs, and three pages of handwritten notes from then-White House chief of staff Mark Meadows -- can be transferred from the National Archives to the House committee, a process that was already underway Wednesday evening.

On Tuesday, CNN exclusively reported that the committee had subpoenaed and obtained phone number records from one of the ex-President's sons, Eric Trump, and Kimberly Guilfoyle, who is engaged to his brother, Donald Trump Jr. The committee is interested in investigating the level of coordination between Trump's team and organizers of the Washington rally at which the then-President told supporters who later moved to the Capitol to "fight like hell" to stop Congress from certifying Biden's election win.

it appears unlikely to meaningfully reshape the fraught politics of the insurrection. Swathes of the Republican Party, especially in the House, have done their best to whitewash Trump's role that day as he contemplates a possible comeback presidential bid in 2024.

There is no doubt, however, that Trump will be apoplectic that his three Supreme Court nominees, Justices Neil Gorsuch, Brett Kavanaugh and Amy Coney Barrett, did not publicly dissent from denying his bid to keep his West Wing records secret.

Trump has repeatedly slammed the Supreme Court for throwing out his false claims of election fraud, claiming he was a victim of a miscarriage of justice even though his delusional cases were also dismissed by multiple lower courts.

Throughout his presidency, Trump appeared to equate judicial and Cabinet nominations with an act of patronage, viewing those selected as owing him a debt that would be repaid by pursuing his interests rather than honoring the rule of law and the Constitution.

The gathering clouds around Trump would represent a grave legal and reputational risk to a normal politician, but given his talent for impunity, it's far from certain that they will slow his political aspirations.

The coalition launched an offensive in 2015 to restore Yemen's internationally recognized government after it was ousted by the Houthis. The coalition has intensified its attacks in the wake of a deadly Houthi missile and drone strike in the UAE capital Abu Dhabi earlier this week.

The International Committee of the Red Cross said Friday it was "deeply concerned about the intensification of hostilities" and "deplores the human toll this escalation has caused." US Secretary of State Antony Blinken also called for deescalation.

"The escalation in fighting only exacerbates a dire humanitarian crisis and the suffering of the Yemeni people,

"From what I hear from my colleague in Sa'ada there are many bodies still at the scene of the airstrike, many missing people," said Ahmad Mahat, head of the MSF mission in Yemen. "It is impossible to know how many people have been killed. It seems to have been a horrific act of violence."

He also "exchanged emails with [former Washington Football Team president Bruce Allen] and other men that included photos of women wearing only bikini bottoms, including one photo of two Washington team cheerleaders."

He also used racist tropes to describe NFLPA executive director DeMaurice Smith.

Gruden's tenure offered more bad than good.

the 2018 campaign that included trading away Khalil Mack and Amari Cooper, things started to turn for the better in recent years, as the Raiders became more competitive.

Forty-five percent claimed they were so worried that they struggled to function on a daily basis, the definition of an anxiety disorder.

“climate change might not necessarily increase mental health issues because people might adapt over time, meaning that higher temperatures could become normal and not be experienced as anomalous or extreme.”

yes. Before the media began reporting on putative temperature records—the scientific evidence for which is also weak—heat waves were treated as a normal part of summer. Uncomfortable, but figuratively nothing to sweat about.

according to a World Health Organization report last year, the very “awareness of climate change and extreme weather events and their impacts” may lead to a host of ills, including strained social relationships, anxiety, depression, intimate-partner violence, helplessness, suicidal behavior and alcohol and substance abuse.

A study in 2021 of 16- to 25-year-olds in 10 countries including the U.S. reported that 59% were very or extremely worried about climate change, and 84% were at least moderately worried

The Bloomberg article cites a July meta-analysis in the medical journal Lancet, which found a tenuous link between higher temperatures and suicides and mental illness. But the study deems the collective evidence of “low certainty” owing to inconsistent study findings, methodologies, measured variables and definitions.

Displacement is a maladaptive mechanism by which people redirect negative emotions from one thing to another

These anxieties are no more rational than the threats from climate change are existential.

A more apt term for such fear is climate hypochondria.

The New Yorker magazine earlier this month published a 4,400-word piece titled “What to Do With Climate Emotions” by Jia Tolentino, a woman in the throes of such neurosis

Ms. Tolentino goes on to describe how climate therapists can help patients cope. “The goal is not to resolve the intrusive feeling and put it away” but, as one therapist advises her, “to aim for a middle ground of sustainable distress.” Even the climate left’s despair must be “sustainable.”

there’s nothing normal about climate anxiety, despite the left’s claims to the contrary.

Progressives may even use climate change to displace their other anxieties—for instance, about having children

“First and foremost, it is imperative that adults understand that youth climate anxiety (also referred to as eco-anxiety, solastalgia, eco-guilt or ecological grief) is an emotionally and cognitively functional response to real existential threats,” a May 10 editorial in the journal Nature explained. “Although feelings of powerlessness, grief and fear can be profoundly disruptive—particularly for young people unaccustomed to the depth and complexity of such feelings—it is important to acknowledge that this response is a rational one.”

Climate hypochondriacs deserve to be treated with compassion, much like anyone who suffers from mental illness. They shouldn’t, however, expect everyone else to enable their neuroses.

I’ve described it as a romantic narrative, one that’s about unities in the process of becoming, a calling together of Americans to transcend racial division and come together in a unifying way, a more perfect union, as a transcendence of essential American goodness over transitory American evils.

when we tell the story that way, unfortunately, not only is it mythic, but it trains us to treat King as the kind of person who’s not doing any original political thinking. What he’s doing is calling us to be true to who we always already were

And when you treat him like that, the thing that becomes most interesting about him is not his thought. It’s not the way he challenged us to think about violence. It’s not the way he challenges us to think about segregation, both de facto and de jure. It’s not how he challenges us to think about economic justice.

The thing that’s interesting about him starts to be his rhetoric or his tactics, the way in which he pushes people or frames arguments to call us to be true to who we always already were. That’s a real problem because it evades the most incisive, challenging and generative contributions that his public philosophy makes for our era.

it gets conscripted into a story that’s ultimately affirming about the adequacy of our constitutional order, the trajectory of our institutions, the essential goodness of our national character. You often hear politicians use this rhetoric of, this is not who we are.

it’s partly related to how we tell the story of the civil rights movement and particularly, how we tell King’s role in the civil rights movement.

There’s a way in which the philosophy of nonviolence gets painted, even in King’s time, as a kind of extreme, purist pacifism. And part of that is the connection with Gandhi, although I think it’s a radical misunderstanding of Gandhi, as well.

it’s a way of imagining the commitment to nonviolence as related to passivity, as related to the performance of suffering for pity. These are things that King never endures. For him, the idea of passive resistance was a misnomer. He helped coin the phrase “direct action” — he and other members of the civil-rights generation — that nonviolence is aggressive.

It’s an aggressive attack on injustice, an aggressive form of noncooperation with domination. It’s about trying to wedge yourself into the machinery of domination, to prevent its adequate functioning, to try to force or coerce your fellow citizens to stop and take stock of what kind of injustices are being unfurled in their name.

And it does so on the presumption that politics involves coercion, especially for King, who had a pretty tragic sense of human nature, that politics is going to involve confrontation with great evil, that it’s not a Pollyannaish view about what we’re all capable of if we just turn our eye toward God in the right way.

We’re owe it to them to live with evil. And we always are going to be called to confront it. We just need to do it in ways that won’t unleash a further chain of social evil and bitterness and revenge and retaliation. And King thought nonviolence was the only weapon that could cut and heal at the same time.

So when you hear King talk about love, when you hear King talk about nonviolence, these things actually require not just an enormous discipline around the acceptance of suffering, as if it’s some kind of passive practice, but they require really creative, dedicated thinking around how exactly to push and prod your neighbors into addressing the forms of injustice that structure the polity and how to do it in a way that doesn’t leave a perpetual midnight of bitterness when the conflict is done.

He says that the really interesting question, however, is how to organize a sustained, successful challenge to structural injustice. And for King, that requires something that blends militant resistance and a higher-order ethical practice that can point the way toward peaceful reconciliation over the long term.

Gandhi has this line where he says, if you can’t practice nonviolence, it quote, “retaliation or resistance unto death is the second best, though a long way off from the first. Cowardice is impotence, worse than violence.” So this idea that if you can’t be nonviolent, it’s better to be violent than to be a coward, doing nothing — I think gets at something important. Can you help unpack that?

to raise the question of strategy, as if we can evaluate means without some kind of ethical reflection or without some kind of underlying ethical commitments, for King, is already a confusion. He thinks that the ends are prefigured in any means.

Gandhi, in “Hind Swaraj,” has this great passage where he talks about how could come to acquire a piece of property. You could buy it. You could steal it. You could kill somebody in pursuit of it. You could ask for it as a gift.At the end of the day, you still have the same property. But the thing, itself, has changed. In one scenario, it’s a piece of stolen property. It’s a theft. In another, it’s a gift, which is different than something you’ve purchased.

So in the course of acquiring the thing, even though the thing is the same, the means have transformed it in a really, really important way. And King wants to say something similar — that in all political practice, the ends are prefigured in the means

nonviolence has to be — if it’s going to be true nonviolence for King — informed by a philosophy of love that really wants and desires and wills goodwill for the enemy at present and is committed, at the fundamental level, to going on together in peace, going on together, sharing the polity in perpetuity.

I think for King, imperative to nonviolent resistance turns, in large part, on the question of your own dignity and self-respect. So it is a justice question. He’s concerned with structural justice as a matter of the kinds of arrangements that prevail in the larger American society. That’s obviously true.

So there’s the person or group you’re in conversation or conflict with. I’m a liberal, and I’m arguing with a conservative. And I think that’s the most common target to think about: How do I beat or convince this person or group on the other side?

Then there’s the broader community polity — the voters, of the country, people who are bystanders, maybe interested, maybe not, but a broader community that is in some way watching or can be brought in to watch. And then there’s you, the person taking the action, and how it affects you and your group to take a particular action.

something that seems present in King’s thought is much, much, much, much more concern and focus than I think most political thinkers have today on how political action affects you, the person taking it, and affects the broader community that might be watching it

— that ends up with you being turned away from the good and toward things like hatred, resentment, violence, which he thinks, ultimately, will corrode your soul and take you further away from flourishing.

But he’s also concerned with how you relate to your own sense of equality, equal standing, worth, as he would say, somebodiness, we might say dignity — he also says that a lot — and that for King, to acquiesce in the face of oppression and domination, without protest, is to abdicate your own self-respect and dignity.

for him, dignity also required a certain kind of excellence of character, a certain kind of comportment and practice toward others.

So it is about trying to defend your dignity, defend yourself respect against insult and humiliation, oppression. But it’s also about doing so in a way that doesn’t degrade your character in the long term, that doesn’t cause you to end up being turned away from the good, which, again, for him, is going to be a religiously-inflected category

When you think about somebody’s political philosophy or their theory of political action, you can maybe think of there being a couple agents they’re thinking about.

It has fallen out of favor to say that there are certain ways of acting, politically, that are better and worse, from a virtue perspective, because it often is seen not as really a question of you and your relationship to some baseline or ideal but is some kind of concession you’re making to people who don’t deserve

I am a person who believes those questions are still legitimate, that they can’t all be reduced to strategy or will to power or psychic drives. I think that there’s something like an ethical life that requires us to argue about it and requires us to think really hard about how we discipline ourselves to achieve it.

Evelyn Brooks Higginbotham, wrote a phenomenal book, many years ago, called “Righteous Discontent.” And that’s what introduces the phrase, “the politics of respectability.” It’s a study of turn of the century Black Baptist women and their organizing efforts through the church.

It’s this idea that, in confronting a system of social stigma, the response that you need to have to it is to try to adjust your behavior, comportment, your self fashioning, in line with the dominant norms so that you can, over time, undermine the stigma and become a full participant in society.

there are all sorts of questions, legitimate questions, that are raised against that. Are we losing something valuable about alternative forms of life, about alternative cultural practices, when we take the existing, dominant norms as unassailable or something to aspire to?

what’s really fascinating is that he talks a lot about how he sympathizes with all those criticisms. He agrees with them

here’s the other part of Evelyn Higginbotham’s formulation — there’s a deeper question, one with thousands of years of moral reflection built up into it, which is about virtue ethics — that there are some things that people are appealing to you about that aren’t about their effect in the polity that aren’t about trying to manipulate white, racial attitudes. They’re about your own flourishing and character. They’re deep questions about how to live a good life, how to achieve excellence and the crafting of your soul.

as King would say, our reason sometimes can become subordinate to our passions. It can just be a legitimizing power or rationalizing power to the point where we lose track of what we really want to achieve, the kind of character we really want to have.

And for King, many of the appeals he made in that vocabulary are really about that. They’re really about virtue. They’re really about what hatred does to your life, what anger does to your life, what violence does to your life

there is a question for him, at the core of his life, which is, what makes this worth doing? That’s a virtue question. It’s not just a strategic or tactical one, in the narrow sense.

he describes nonviolence, I think really importantly, as also being about a nonviolence of spirit.

the example that he often gives is about humiliation — that there’s a way in which the desire to humiliate others, to diminish their status in front of other people for your own pleasure, the desire to subject them to standards of evaluation that they probably themselves don’t hold or don’t understand, in order to enable mockery. There’s a way in which, if we’re reflexive about where that desire comes from, we will find that it comes from a place that’s irrational, indefensible and, likely, cruel, and that if we were to imagine a way of life built around those feelings, those desires, those practices, it would be one that would make it really hard for us to have healthy social ties, stable institutions, flourishing social relationships.

So part of what he’s up to is asking us, at all times, to be self-reflexive about the desires and needs and fantasies that drive us in politics

the concession.

So what nonviolence does is, it builds in a check on those kinds of rationalizations, those kinds of emotional drives, by teaching us to avoid forms of humiliation and forms of physical violence that make it hard to come back from. So that’s the first point.

The second point — and it goes more to your sense of revenge and retaliation — is again, forcing us to acknowledge the legitimacy of anger.

He uses the phrase, “legitimate anger” in the late ’60s — but to be reflective about it and understand that, even in a case where someone kills a loved one of yours, revenge, violence, retaliation, that doesn’t bring back the loved one that you’ve lost.

The only thing that can do that is a kind of forward-looking, constructive practice of politics and social ethics.

so what he’s trying to do is raise the question of, can we channel our legitimate rage, our legitimate anger, into a practice that allows us to maintain our self respect?

here’s this man who is both making this public argument and trying to get people to follow him in it and put themselves at risk over it, and is also living it himself, and talks about this unbelievably difficult thing, which is not feel righteous anger, but to not feel hatred, to internally reflect the world you want externally.

he does falter. He does fail. And I think when we read biographies of King, when you read the last parts of David Garrow’s biography, when you read Cornel West’s essay, from “To Shape a New World,” which talks a lot about the despair at the end of King’s life, if you watch HBO’S great documentary, “King in the Wilderness,” you see a person faltering and failing under the pressure.

He’s not able, for example, to bring himself to a kind of reconciliation with Malcolm X

How imaginable is King’s philosophy, is this practice, without his deep Christianity, without a belief in redemption, in salvation, in the possibility of a next life?

I think King, himself, thinks that the practice of nonviolent politics does the kind of work that you’re describing. And I think he would be worried about the fact that, in our time, so much of these questions about the management of emotion, the building of character, has become a privatized practice.

So I think he does think that that’s one way that this really does happen. And we have lots of evidence from the Civil Rights Movement, personal testimony, and personal reflection, where this seems to be the case.

the last thing I’ll say is that in order to do that work, in order to do some of the work you’re describing, he also is building an alternative community

So one way that I read that famous final speech, “I’ve seen the promised land” — there’s obviously a prophetic reading of it, but there’s also one where he’s describing the prefiguration of the promised land in the kind of politics and social life he’s participated in over his career, that the promised land is seen in the union politics in Memphis, it’s seen in the Student Nonviolent Coordinating Committee, gathering to do Mississippi Freedom Summer. It’s seen in the people walking for 350-plus days in Montgomery, Alabama, and banding together to help each other out, that is the promised land.

And when you are in a community that’s constantly talking with each other and lifting each other up and engaging in practices like song, prayer, other communal rituals, to try to affirm this alternative set of ethical and political commitments against the whole rest of the culture, that’s the only way it can be done, is that you have to have an alternative form of social life that can sustain you in that work. The private practice isn’t going to do it.

When you look at the principles of nonviolence on Stanford’s King Institute, I think a bunch of them would be familiar to people. You can resist evil without resorting to violence. You seek to win the friendship and understanding of the opponent, not to humiliate.

He thinks that we learn a lot about how to love other people by confronting them in public, by forcing ourselves into uncomfortable situations where we have to endure the look of the other, back and forth, where we train ourselves to extend these interactions of contentious politics until they can alter or change the people that we’ve put our bodies in close contact with on the field of politics.

I go back to the sermon he gave — and it’s collected in “Strength to Love,” and it’s called shattered dreams — where he confronts a problem that is all over the Black tradition, which is that the struggle we’re engaged in has gone on, in some form or another, for hundreds of years. At the moments of its greatest promise, you can look over the course of history and see, just years later, we find ourselves in situations that are unimaginably awful.

King is not naive. He’s a student of history. He’s somebody who asks himself hard questions like this. And he gives two different kinds of answers. And one is the answer that you’ve mentioned here, which is a theological answer. It’s conventional theodicy story, that look, at the end of the day, God is at work in the world. And God is on the side of justice.

There’s another way that he goes at it, however. And for me, I read it as rooted in a different kind of project, one that combines what used to be called philosophical anthropology, which is just a way of saying philosophical reflections on what kind of beings we are. It’s rooted in that, and it’s rooted in politics. And I think those things can find lots of overlapping consensus from people outside of the Christian tradition.

What you have to be committed to, in the last instance, is that evil is not the totality of who we are as persons, that people have the capacity, emotionally and rationally, to reflect on their life plans, their practices, their commitments, and change them, maybe not all of them, maybe not all at once, but that those things can be changed, and that politics is really a field where contingency is the key word, that although there are structural constraints and everything can’t be done at every moment, that the unprecedented, the new, the unexpected, happens in this realm.

And the only way that we can confirm that nothing new will happen, that oppression will last forever, that the future bears no hope, is if we don’t act. That’s the only way we can confirm that it’s true for all time, is by failing to act in pursuit of justice.

that’s King’s view, I think. And to me, that’s the persuasive one, that in our action, we might be able to see some measure of justice from a complicated, complex swirl of contingencies, and to move the ball forward — we will inevitably fail — but to look back on that failure with maturity and try to do better the next time.

How do you think about the question of the weaponization of nonviolence and then the applicability of its principles to the powerful and to what they might, we might, the state might learn from it.

there were many people — Harold Cruse famously wrote this, but others even closer to King — who said, you’re not the leader of Vietnam. You’re the leader of the African American civil rights movement. You should not speak out on this war because you’ll lose your relationship with Johnson.

King says that the people who are advising him in this way, they just don’t know him, his commitment or his calling. They don’t understand that if he’s going to raise his voice against violence in Watts or Detroit, that he’s got to raise it against what he called, “the greatest purveyor of violence in the world today,” his own government.

for him, the question was really one about militarism and the way that gets imagined as this hardheaded, realistic, hyper-rational response to international disputes and social problems abroad, when in actuality, if we take stock of what he called the casualties of war, the spiritual ones and the material ones, we would realize that most of the violence we engage in at the foreign-policy level is counterproductive. It’s created more problems and more harms than it ever has seemed to solve.

This is one of the powerful interventions that you see in Lionel McPherson’s essay, in “To Shape a New World.” It’s just this idea that this is about hardheaded realism is mythic. King says it’s about an immature image that we are nurturing for ourselves, that we’re trying to shore up this idea of ourselves as some kind of crusading hero or all-powerful world power, while not taking stock of all of the things about our freedoms, about our way of life, about our connectedness as a society, about our social divisions, that war has exacerbated, not to mention the violence that’s prosecuted abroad.

And he says similar things about domestic policy, the ways in which our politics toward poor families, single-parent households, is punitive for reasons that aren’t justified, that our response to what he calls “the derivative crimes of the ghetto” are wildly out of proportion and unjust compared to how we treat the systematic crimes of exploitation, segregation, disenfranchisement, that structure much of ghetto life.

So I’m in total agreement with Coates on that question

it just seems — I don’t want to call it axiomatic, but a repeated d that the more willing you become to use violence as a state, the more it corrupts you, and the more violent you become as a state, and to some degree, the more violent the people you are policing, the people you are occupying, become.

I’m not a pacifist. I don’t believe you can fully eradicate violence. But we don’t weigh how violent we make others, in our actions, very well, and then how violent we become in response, how much we enter into that escalatory dynamic.

But then the other thing is this question of this broader community, of changing hearts, of changing minds, of acting upon people, not through punishment, but through our belief that they can alter. And I’d be curious to hear you reflect on that question of community a little bit, because I think one of the central debates of our time is who’s actually in the community.

What would it mean to have a bit more of King’s view, of trying to create community at the center of what the state is attempting to do, as it fashions and helps govern the country?

BRANDON TERRY: So one underappreciated feature from King’s famous Riverside Church speech against Vietnam, is he goes on this whole riff about America lacking maturity. And it’s a weird thing to have in a foreign-policy speech. You’re used to — you’re a policy person. You don’t usually hear the word “maturity” bandied about in these kinds of debates.

But what he’s getting at is that something really tightly linked to violence, that violence always exceeds the original justification you have for it. It’s not precise. It’s not able to be easily targeted, as we think. It spirals out. It produces retaliation. And then we retaliate again.

And all the while, it’s expanding its justifications to the point of absurdity. And King describes that as adding cynicism to the process of death. And he says that maturity is one of the only ways out here, that the maturity to be able to stand up and say, we were wrong, we want to make amends, we want to repair evils committed in our name, those are questions that are essentially nonstarters in American politics right now, certainly about foreign policy, but even in some places in domestic policy.

that feature of King’s thinking is something that I always want to draw attention to because I think it’s something we ignore. So that’s the first point I want to make.

The second thing — and this is also really deeply-seeded in that Vietnam speech — one of the reasons that people hated it so much — he was attacked in The New York Times, basically every editorial page in the country — one of the reasons people hated that speech so much is that he spent so much time expressing solidarity and sympathy with Ho Chi Minh and the North Vietnamese forces.

How could you express sympathy or some kind of solidarity with the enemy? And it’s very instructive, how King went about it. He wasn’t one of these people — you’ve seen these images of people waving the North Vietnamese flag at counterculture protests. It wasn’t like that.

It was him really spending a lot of time meditating on the reasons why we had ended up in this conflict, narrating the whole history of our failure to support Ho Chi Minh and the struggle against French colonialism, against Chinese colonialism, and how that had led to the situation we were in by 1967. King is narrating this history. He’s also trying to get people to think about what it must feel like to be on the ground in Vietnam and witness these bombings, witnessed this imposition of terror.

And he’s doing that because at bottom, he’s inspired by a vision really rooted in a parable the Good Samaritan, from the Bible, that everyone is our neighbor, that there are no sectional loyalties that should eviscerate our moral obligations to others, our obligation to show them respect, to go on in community with them, and that most of what goes on in foreign policy and particularly war making, is a bad-faith evasion of the fact that we’re all interconnected.

he understood that there’s a fundamental interconnectedness amongst humanity at the ethical level and at the material, structural level, and that war making is an evasion of that fact. We’re going to have to live together. So the chief question that should organize it is, how can we do so in peace?

He has a line where he says, quote, “the dignity of the individual will flourish when the decisions concerning his life are in his own hands, when he has the assurance that his income is stable and certain and when he knows that he has a means to seek self-improvement. Personal conflicts between husband, wife and children will diminish when the unjust measurement of human worth, on a scale of dollars, is eliminated.” Tell me a bit about the spiritual and psychological dimensions of King’s economic philosophy and organizing.

BRANDON TERRY: Well, for King, the question of poverty and the question of economic inequality are both questions of dignity and democracy, and the questions of dignity because when you live without the adequate means to really enjoy the fair value of your basic rights, when you live in a society — and this is a really important point for King — when you live in a society of profound affluence, like the United States, and you live in severe poverty, it expresses a kind of contempt from your fellow citizens about your standing as an equal member of the polity.

So separate from the plain, material fact of hunger or health care, there’s this additional spiritual concern with the way in which living with nothing, living on a lonely island amidst an ocean of prosperity, as he would put it, diminishes your dignity.

then another piece — this is bridging of the dignity and democracy question — is that when people don’t have a say in the core, vital interest of their life, when they have no decision-making power over the processes which determine how their life is going to go, that too is a diminishment of their dignity. And King, who was operating in a long tradition of social democracy, wants to expand democratic practices to the broader economic realm.

Without expanding democracy into that economic realm, for King, we’re both making a mockery of democracy and we’re diminishing the dignity of citizens who live in search of a real standing as free and equal.

as somebody who spends a lot of my time in debates about economic policy, I think it is fair to say that the ends of economics are taken as the economy, typically. People hopefully shouldn’t starve. But a lot of debates about what we should do, even for the poor, become these recursive, well, how can they better participate in the economy and how are they going to be able to invest in themselves and how they’ll be economic opportunity for their children.

And the idea that the economy is subservient to the community, that the point of the economy is the community, that it should be measured— our policy should be measured by what they do for democratic participation, for the dignity of individuals, is pretty lost. If anything, I see it more now, on the post-liberal right, as people call it, than I even do among mainline Democrats.

it has fallen out of favor as a way to frame and think about these conversations.

BRANDON TERRY: Yeah, I think it’s rooted in some really complicated things. I think there’s a kind of liberal anxiety about speaking forthrightly about the fact that living in areas of severe, concentrated disadvantage and racial segregation that we call ghettos, diminishes the dignity of the people who live there.

That feels uncomfortable for people to say forthrightly, in the way that King would.

so we try to get around it by speaking about opportunity and the wealth gap and unemployment statistics. But really what people are feeling is an existential assault on dignity.

one way to read that book is to say that she’s telling a tragic story about the loss of a particular ideal that guided great society politics. And that’s the principle of maximum feasible participation.

That was a really social-democratic idea, this idea that, well, we need to empower all sorts of people to participate in policy making and democratic deliberation, and that part of where people will find self-respect and dignity is through engagement in politics and their community

I think it gets to something that is very present, towards the end of King’s life, which is his sense that there is something important for the civil rights movement in the labor movement. And unions, on some level, they are mechanisms of democracy. One of the most important functions they have is workplace democracy

King is, in this tradition, in many ways inspired by a mentor of his. And one of the most important figures in American history but one of the most severely neglected was A. Philip Randolph, the great labor leader, former organizer of the Pullman Porters, the architect of both the March on Washington that gets canceled, which was going to target the Roosevelt administration during World War II, and the 1963 famous March on Washington for Jobs and Freedom.

they’ve got a certain set of commitments. So one is the idea that because most African Americans are working class or poor, anything that advances the interests of working-class people and their ability to exercise democratic control over the economy is going to advance the interests of African Americans.

for King labor unions are also, as you described, important laboratories of democracy. So they’re one of the few places where people from all walks of life can get together, deliberate about strategy, deliberate about social ends, social goods, put money behind things that they value, that aren’t only their own material interest.

today, of course, there’s this ongoing — always is this ongoing argument — of should you have race-based politics or is that unusable, doesn’t work, creates too much backlash? Or you should have class-based politics that are looking for commonalities, and because you’ve had so much economic disadvantage for Black Americans, that’ll work through the mechanism of class just fine.

BRANDON TERRY: So King often invokes the philosopher Hegel, because he’s constantly describing his mode of thinking as a dialectical one, where he’s trying to reconcile seeming opposites and produce a new synthesis, which helps you transcend certain intractable problems.

Now as a reading of Hegel, that has much to be desired. But as a description of Martin Luther King’s thought, I think that’s always a good way to understand what he’s up to. And so I think what he’s always trying to do is transcend that opposition.

there’s a way in which we sometimes will say class-based politics works to lift African Americans because they’re disproportionately poor. And what’s tricky about that is that it doesn’t really theorize what to do about the African American middle class and the African American elite.

So a thing that King was thinking a lot about when he wrote “Stride Toward Freedom” and the Montgomery bus boycott, is there are areas where racial solidarity is going to be really effective and probably indispensable.

where questions of anti-Black racism emerge, where questions of racial humiliation, stigma that really affects the larger group, things that all Black people feel vulnerable to, those are going to be areas — like the segregation laws on the buses — those are going to be areas where you actually can generate a lot of racial solidarity and do a lot of important work with it, especially as a defensive posture.

When you start to get into questions of political economy, however, you have to be careful because the appeal of racial solidarity can actually obscure the fact that Black people don’t all share the same material interest in lots of ways.

King’s primary principle always is, is that he’s dedicated to the group that William Julius Wilson called the truly disadvantaged, the least of these, that at the end of the day, he’s going to give everything to the people who are in the most desperate situation, the poor. And that’s going to guide his politics.

where that is enabled by a race-based solidarity, so in questions of policing, perhaps, or questions of social stigma and media discourse, that’s where he’ll turn. But in other cases, I think he’d really be trying to experiment with a form of politics that empowers the poor to take leadership on their ow

How does being more aware of the distinctions he drew and the decisions he made help you look at some of the paths we should be walking down today and are not, in these conversations, or are walking down and shouldn’t be?

n order for us to understand why so many African Americans are located in the realm of the most disadvantaged, in the strata of the most disadvantaged, you have to understand the history of racial domination in this country. You have to understand the persistence of racial discrimination, especially in labor markets. And you have to understand the ways that racial ideology allows us to obscure the nature of our economy.

So the most classic example is that structural unemployment gets reframed, in part by racism, as questions of laziness or pathology or criminality instead of as a feature of the economy as such. So King always talks about the critique of racism as part of the diagnosis of the disease in order to cure it.

So even in the privileging the least well off and being concerned with poor people of all races, he wants to say that the critique of racism helps us see through the kinds of blindnesses that obscure the nature of our economy and the commonalities across race and the things that we need to address the questions of economic justice precisely

The second thing is that, in his critique of Black power, one of the things he says is that he worries that Black power gives priority to the question of race in a way that confuses our analysis of social reality. So what does he mean by that?

if you think that all Black disadvantage is primarily about anti-Black racism, you can start to miss the fact that there are broader economic dislocations that need to be addressed, that there are structural features of the American constitutional order, the ways in which municipal boundaries are structured, ways that funding decisions are made, that aren’t primarily driven by racial animus, that need to be addressed.

You can lose sight of those things and start to think that the real battle is in something like a totality of anti-Black racial ideology that can be battled in Hollywood movies and comic books and school curricula and legislation and political rhetoric

it’s not to say that those things don’t exist. It’s just to say that there’s a confusion about what’s going to make the biggest impact in improving the life circumstances of the least well off.

King really calls us to constantly be very precise about what the causal mechanisms are for Black disadvantage and to not be confused by the fact that there’s discrimination and injustice and cruelty in these other realms but which might not have as much causal impact as some of these other things.

King was very adamant that Black pride, that a concern with representation, that thinking in expansive ways about how do you affirm the somebodiness of Black youth, that those things are really, really important and that they’re not to be dismissed.

So it is a question of justice if people in Hollywood just constantly demean or diminish the talent of nonwhite actors. That is a question of justice. It’s just that we have to be honest about what the import of those struggles will be for the broader group. And the only way we can do that is by being attentive to the class differences within the group.

there’s a way in which — and King diagnoses this very incisively — there’s a way in which some genres of Black nationalism are so pessimistic about the possibility for multiracial democracy in the United States, for any kind of Black flourishing in the United States that they essentially foreclose real interest in political organizing and social movements

But the energy they still managed to generate — the outrage, the sentiment, the sociality — they find their outlet, instead, in a practice of humiliation, counter humiliation. So that there may not be hope that we can actually change the country, but at the very least, we can enjoy a feeling of retaliation, a kind of self-respecting sense of resistance, by engaging in a practice of trying to humiliate our opponents in the public spher

there’s a titillation to that. There’s a catharsis in watching someone — at that point, it would have been called stick it to whitey. Now it would be stick it to the libs or own the libs.

this is a significant amount of people that could cause real damage in the places where they don’t face many countervailing forms of power. And they can exercise a much more toxic impact on the broader state of American politics in a time where the media environment is way more fragmented

I see those elements. And I think that we need more people operating, in the kind of mode that King did, in his critique of Black power, to try to turn people away from their understandable feelings of hostility and resentment, toward more productive forms of political engagement.

the word, “emotion,” which is a neglected part of politics, maybe of King’s thought in particular is that he understood — I think he understood part of the goal of politics and political action as creating a particular structure of political emotion.

, what structure of emotion, of political emotion, we’re actually living in.

BRANDON TERRY: My mentor and friend, Karuna Mantena, at Columbia, political theorist, a brilliant political theorist working on a book on Gandhi — I learned this from her, thinking a lot about how nonviolence is a kind of realism, in part because it doesn’t engage in of fiction that politics is operating on, in the model of rational discussion. It takes very, very, very seriously the problem of emotion.

for King, thinking about the history of racial oppression in America, they’re key emotions that you have to think about. One of the most important ones is fear

If that fear is a longstanding, deeply-structuring feature of American culture and political life, if it’s something that animates our comedy movies, our stand-up routines, our political discourse, you can’t operate as if it’s not there. You have to do things that will somehow disarm, disrupt, dispel those fears, in order to make progress on the political questions you want to pursue. That was one of King’s deepest, deepest commitments.

He’s thinking a lot about anger, which we’ve talked at great length about. And one of the disappointments I’ve had with radical politics in the present, as sympathetic as I am to most of the aims, is that I just don’t think the emotion question has been adequately considered

people often defend their politics as like, King was unpopular. And the things we’re saying are unpopular. So we’re operating in that tradition.

it’s not enough to just say, I’ve started a conversation, I’ve provoked something toxic in the culture. He’s not trying to do that, necessarily. He’s trying to elicit reactions that bring forward certain emotions but not let those emotions unravel the society itself. He’s trying to channel them into other forms of political affect that are much more congenial to reconciliation and justice.

what we’ve unfortunately ended up with is that the sophistication of mobilization strategists, the depth of the polarization, has made anger the principal affect of American politics at this moment.

a King-inspired political philosophy, both at the state level and the activist level, has to do, is think about how do we transform the recalcitrant nature of today’s political anger and channel it into forms of constructive politics that might point toward a more just future and that might dissolve the forms of anger that are illegitimate and ill founded, in part, by doing the kind of work sometimes described as a moral jujitsu, turning those affects against themselves, in part, to try to transform them into something different.

maybe it’ll be easier to use myself as an example, here.

When I started out in blogging and political writing and journalism, particularly blogging, I think I thought a lot about politics in terms of winning and losing, and in my corner of it, winning and losing intellectually, that I was involved in political arguments, and arguments could be won or lost in front of some kind of audience.

One is having been in a lot of arguments. And I think I’m a reasonably good arguer. And so I’ve done, by my own likes, well, and then noticed it didn’t have it all the effect I wanted it to have, which is, if anything, it usually — if you really beat somebody in an argument and they feel humiliated, they go further into views they already held

And two things have begun to corrode, for me, that sense

so you lose by winning.

then the second is, particularly in the Trump era, the sense that if you met something awful with an equal and opposite energetic force, that in some weird way, you just added energy to what was now an awful system and conversation.

What do you do to not create a sense that this is a right conversation to be having? And I don’t the answers to it. And I’m not saying like I’ve ascended to some higher plane and don’t argue or any of that. I have all the same intuitions and senses I’ve always had.

that’s why I find King so interesting and challenging in this way, because it’s just really, really, really different to ask the question, how do I reshape the emotional politics and the emotional structure of myself, of the people I’m in conflict with and then of the people who are bystanders or watchers of that conflict, for the better

It’s just a really different goal to be targeting, and just unimaginably harder than, can I come up with an argument that I think is a winning argument.

I think you see it — when he’s assassinated, the leading figures of the Black-Power generation, they’re heartbroken. They mourn his loss. They grieve for him, in part because — and you can read any of these memoirs, particularly Stokely Carmichael’s — they felt like he never — that even when he disagreed with them, he loved them, and not just because they were friendly, but because he loved in the sense that he always invoked, of agape love, that he wanted goodwill for them, and that his arguments weren’t from a place of trying to humiliate them or embarrass them or expose them as ridiculous.

He wanted to affirm their right to make the arguments they were making, to affirm their intelligence and judgment and to enter into their mind, to try to reconstruct a position with sympathy, but then show why it falls short for the sake of goals that he was forthright about, about justice, about reconciliation, about love

we are in a moment of extraordinary cynicism. And cynicism can take advantage of your intellectual honesty, your practice of agape love. But I think that’s in the short term.

In my better moments, I’m of the view that the only way to start to turn the tide against the cynicism that has so corroded and corrupted our political culture is to try to have these demonstrations of humility and authenticity that cause us to put ourselves at some risk, the way that King did

So always our final question: What are three books you would recommend to the audience? And if I can put one spin on that, you mentioned the many books King wrote. If people want to start with one thing he actually wrote to read, one book, which one should they start with?

I think you get the best sense of his mature thought from his 1967 book, “Where Do We Go From Here: Chaos or Community,” which is still our question. So I would definitely recommend that. I also really love “A Trumpet of Conscience,” his Canadian Broadcasting Corporation lectures that were published posthumously.

I really strongly recommend Peniel Joseph’s, “The Sword and the Shield.” It’s a dual biography of Martin Luther King and Malcolm X. I reviewed it for The New York Review of Books and think really highly of it. It’s a great meditation on the ways they influenced each other. And it gives you a good sense of the broader intellectual milieu of the period.

I also really like Jeanne Theoharis’s “A More Beautiful and Terrible History.” I think for people coming to the study of the civil rights movement for the first time are kind of curious about why some of the things that I’ve said don’t sound familiar to them. She writes, in a really accessible and intelligent way, about some of the myths, that structure, how that history is taught and popularly conveyed. We have a lot of agreements there.

And then a where do we go from here question, I want to recommend my colleague, Tommie Shelby’s book, “Dark Ghettos,” which is a King-inspired philosophical reflection on the deep structure of ghetto poverty and what it requires of us, as a society, to do to redress it. It’s a book that’s very demanding on how far we’ve fallen short and questions of justice that pertain to the kind of neighborhoods that we grew up in and around.

I had other doubts, too. It seemed hubristic, or worse, to make multitrillion-dollar policy bets based on computer models trying to forecast climate patterns decades into the future. Climate activists kept promoting policies based on technologies that were either far from mature (solar energy) or sometimes actively harmful (biofuels).

Expensive efforts to curb greenhouse gas emissions in Europe and North America seemed particularly fruitless when China, India and other developing countries weren’t about to curb their own appetite for fossil fuels

just how fast is Greenland’s ice melting right now? Is this an emergency for our time, or is it a problem for the future?

His pitch was simple: The coastline we have taken for granted for thousands of years of human history changed rapidly in the past on account of natural forces — and would soon be changing rapidly and disastrously by man-made ones. A trip to Greenland, which holds one-eighth of the world’s ice on land (most of the rest is in Antarctica) would show me just how drastic those changes have been. Would I join him?

Greenland is about the size of Alaska and California combined and, except at its coasts, is covered by ice that in places is nearly two miles thick. Even that’s only a fraction of the ice in Antarctica, which is more than six times as large

Greenland’s ice also poses a nearer-term risk because it is melting faster. If all its ice were to melt, global sea levels would rise by some 24 feet. That would be more than enough to inundate hundreds of coastal cities in scores of nations, from Jakarta and Bangkok to Copenhagen and Amsterdam to Miami and New Orleans.

There was also a millenarian fervor that bothered me about climate activism, with its apocalyptic imagery (the Statue of Liberty underwater) and threats of doom unless we were willing to live far more frugally.

“We haven’t had a good positive mass balance year since the late 1990s,” he told me in a follow-on email when I asked him to explain the data for me. The losses can vary sharply by year. The annualized average over the past 30 years, he added, is 170 gigatons per year. That’s the equivalent of about 5,400 tons of ice loss per second. That “suggests that Greenland ice loss has been tracking the I.P.P.C. worse-case, highest-carbon-emission scenario.

The data shows unmistakably that Greenland’s ice is not in balance. It is losing far more than it is gaining.

scientists have been drilling ice-core samples from Greenland for decades, giving them a very good idea of climatic changes stretching back thousands of years. Better yet, a pair of satellites that detect anomalies in Earth’s gravity fields have been taking measurements of the sheet regularly for nearly 20 years, giving scientists a much more precise idea of what is happening.

it’s hard to forecast with any precision what that means. “Anyone who says they know what the sea level is going to be in 2100 is giving you an educated guess,” said NASA’s Willis. “The fact is, we’re seeing these big ice sheets melt for the first time in history, and we don’t really know how fast they can go.”

His own educated guess: “By 2100, we are probably looking at more than a foot or two and hopefully less than seven or eight feet. But we are struggling to figure out just how fast the ice sheets can melt. So the upper end of range is still not well known.”

On the face of it, that sounds manageable. Even if sea levels rise by eight feet, won’t the world have nearly 80 years to come to grips with the problem, during which technologies that help us mitigate the effects of climate change while adapting to its consequences are likely to make dramatic advances?

Won’t the world — including countries that today are poor — become far richer and thus more capable of weathering the floods, surges and superstorms?

The average rate at which sea level is rising around the world, he estimates, has more than tripled over the past three decades, to five millimeters a year from 1.5 millimeters. That may still seem minute, yet as the world learned during the pandemic, exponential increases have a way of hitting hard.

“When something is on a straight line or a smooth curve, you can plot its trajectory,” Englander said. “But sea level, like earthquakes and mudslides, is something that happens irregularly and can change rather quickly and surprise us. The point is, you can no longer predict the future by the recent past.”

In The Wall Street Journal’s editorial pages, where I used to work, the theoretical physicist Steven Koonin, a former under secretary for science in the Obama administration’s Energy Department, cast doubt on the threat from Thwaites in a voice that could have once been mine. He also thinks the risks associated with Greenland’s melting are less a product of human-induced global warming than of natural cycles in North Atlantic currents and temperatures, which over time have a way of regressing to the mean.

Even the poorest countries, while still unacceptably vulnerable, are suffering far fewer human and economic losses to climate-related disasters.

Another climate nonalarmist is Roger Pielke Jr., a professor of environmental studies at the University of Colorado Boulder. I call Pielke a nonalarmist rather than a skeptic because he readily acknowledges that the challenges associated with climate change, including sea-level rise, are real, serious and probably unstoppable, at least for many decades.

“If we have to have a problem,” he told me when I reached him by phone, “we probably want one with a slow onset that we can see coming. It’s not like an asteroid coming from space.”

“Since the 1940s, the impact of floods as a proportion of U.S. gross domestic product has dropped by 70 percent-plus,” Pielke said. “We see this around the world, across phenomena. The story is that fewer people are dying and we are having less damage proportional to G.D.P.”

“Much climate reporting today highlights short-term changes when they fit the narrative of a broken climate but then ignores or plays down changes when they don’t, often dismissing them as ‘just weather,’” he wrote in February.

Global warming is real and getting worse, Pielke said, yet still it’s possible that humanity will be able to adapt to, and compensate for, its effects.

A few years ago, I would have found voices like Koonin’s and Pielke’s persuasive. Now I’m less sure. What intervened was a pandemic.

That’s what I thought until the spring of 2020, when, along with everyone else, I experienced how swiftly and implacably nature can overwhelm even the richest and most technologically advanced societies. It was a lesson in the sort of intellectual humility I recommended for others

It was also a lesson in thinking about risk, especially those in the category known as high-impact, low-probability events that seem to be hitting us with such regularity in this century: the attacks of Sept. 11, 2001; the tsunamis of 2004 and 2011, the mass upheavals in the Arab world

What if the past does nothing to predict the future? What if climate risks do not evolve gradually and relatively predictably but instead suddenly soar uncontrollably? How much lead time is required to deal with something like sea-level rise? How do we weigh the risks of underreacting to climate change against the risks of overreacting to it?

I called Seth Klarman, one of the world’s most successful hedge-fund managers, to think through questions of risk. While he’s not an expert on climate change, he has spent decades thinking deeply about every manner of risk

And we will almost certainly have to do it from sources other than Russia, China, the Democratic Republic of Congo and other places that pose unacceptable strategic, environmental or humanitarian risks

“If you face something that is potentially existential,” he explained, “existential for nations, even for life as we know it, even if you thought the risk is, say, 5 percent, you’d want to hedge against it.”

“One thing we try to do,” he said, “is we buy protection when it’s really inexpensive, even when we think we may well not need it.” The forces contributing to climate change, he noted, echoing Englander, “might be irreversible sooner than the damage from climate change has become fully apparent. You can’t say it’s far off and wait when, if you had acted sooner, you might have dealt with it better and at less cost. We have to act now.”

In other words, an ounce of prevention is worth a pound of cure. That’s particularly true if climate change is akin to cancer — manageable or curable in its earlier stages, disastrous in its later ones.

As I’ve always believed, knowing there is grave risk to future generations — and expecting current ones to make immediate sacrifices for it — defies most of what we know about human nature. So I began to think more deeply about that challenge, and others.

For the world to achieve the net-zero goal for carbon dioxide emissions by 2050, according to the International Energy Agency, we will have to mine, by 2040, six times the current amounts of critical minerals — nickel, cobalt, copper, lithium, manganese, graphite, chromium, rare earths and other minerals and elements — needed for electric vehicles, wind turbines and solar panels.

The poster child for this kind of magical thinking is Germany, which undertook a historic Energiewende — “energy revolution” — only to come up short. At the turn of the century, Germany got about 85 percent of its primary energy from fossil fuels. Now it gets about 78 percent, a puny reduction, considering that the country has spent massive sums on renewables to increase the share of electricity it generates from them.

As in everything else in life, so too with the environment: There is no such thing as a free lunch. Whether it’s nuclear, biofuels, natural gas, hydroelectric or, yes, wind and solar, there will always be serious environmental downsides to any form of energy when used on a massive scale. A single industrial-size wind turbine, for instance, typically requires about a ton of rare earth metals as well as three metric tons of copper, which is notoriously destructive and dirty to mine.

no “clean energy” solution will easily liberate us from our overwhelming and, for now, inescapable dependence on fossil fuels.

Nobody brings the point home better than Vaclav Smil, the Canadian polymath whose most recent book, “How the World Really Works,” should be required reading for policymakers and anyone else interested in a serious discussion about potential climate solutions.

“I’ve talked to so many experts and seen so much evidence,” he told me over Zoom, “I’m convinced the climate is changing, and addressing climate change has become a philanthropic priority of mine.”

Things could turn a corner once scientists finally figure out a technical solution to the energy storage problem. Or when governments and local actors get over their NIMBYism when it comes to permitting and building a large energy grid to move electricity from Germany’s windy north to its energy-hungry south. Or when thoughtful environmental activists finally come to grips with the necessity of nuclear energy

Till then, even as I’ve come to accept the danger we face, I think it’s worth extending the cancer metaphor a little further: Just as cancer treatments, when they work at all, can have terrible side effects, much the same can be said of climate treatments: The gap between an accurate diagnosis and effective treatment remains dismayingly wide

Only when countries like Vietnam and China turned to a different model, of largely bottom-up, market-driven development, did hundreds of millions of people get lifted out of destitution.

the most important transformation has come in agriculture, which uses about 70 percent of the world’s freshwater supply.

Farmers gradually adopted sprinkler and drip irrigation systems, rather than more wasteful flood irrigation, not to conserve water but because the technology provided higher crop yields and larger profit margins.

Water shortages “will spur a revolutionary, aggressive approach to getting rid of flood irrigation,” said Seth Siegel, the chief sustainability officer of the Israeli AgTech company N-Drip. “Most of this innovation will be driven by free-market capitalism, with important incentives from government and NGOs.

meaningful environmental progress has been made through market forces. In this century, America’s carbon dioxide emissions across fuel types have fallen to well below 5,000 million metric tons per year, from a peak of about 6,000 million in 2007, even as our inflation-adjusted G.D.P. has grown by over 50 percent and total population by about 17 percent.

1) Engagement with critics is vital. Insults and stridency are never good tools of persuasion, and trying to cow or censor climate skeptics into silence rarely works

the biggest single driver in emissions reductions from 2005 to 2017 was the switch from coal to natural gas for power generation, since gas produces roughly half the carbon dioxide as coal. This, in turn, was the result of a fracking revolution in the past decade, fiercely resisted by many environmental activists, that made the United States the world’s largest gas producer.

In the long run, we are likelier to make progress when we adopt partial solutions that work with the grain of human nature, not big ones that work against it

Renewables, particularly wind power, played a role. So did efficiency mandates.

The problem with our civilization isn’t overconfidence. It’s polarization, paralysis and a profound lack of trust in all institutions, including the scientific one

Devising effective climate policies begins with recognizing the reality of the social and political landscape in which all policy operates. Some thoughts on how we might do better:

They may not be directly related to climate change but can nonetheless have a positive impact on it. And they probably won’t come in the form of One Big Idea but in thousands of little ones whose cumulative impacts add up.

2) Separate facts from predictions and predictions from policy. Global warming is a fact. So is the human contribution to it. So are observed increases in temperature and sea levels. So are continued increases if we continue to do more of the same. But the rate of those increases is difficult to predict even with the most sophisticated computer modeling

3) Don’t allow climate to become a mainly left-of-center concern. One reason the topic of climate has become so anathema to many conservatives is that so many of the proposed solutions have the flavor, and often the price tag, of old-fashioned statism

4) Be honest about the nature of the challenge. Talk of an imminent climate catastrophe is probably misleading, at least in the way most people understand “imminent.”

A more accurate description of the challenge might be a “potentially imminent tipping point,” meaning the worst consequences of climate change can still be far off but our ability to reverse them is drawing near. Again, the metaphor of cancer — never safe to ignore and always better to deal with at Stage 2 than at Stage 4 — can be helpful.

5) Be humble about the nature of the solutions. The larger the political and financial investment in a “big fix” response to climate change on the scale of the Energiewende, the greater the loss in time, capital and (crucially) public trust when it doesn’t work as planned

6) Begin solving problems our great-grandchildren will face. Start with sea-level rise

We can also stop providing incentives for building in flood-prone areas by raising the price of federal flood insurance to reflect the increased risk more accurately.

7) Stop viewing economic growth as a problem. Industrialization may be the leading cause of climate change. But we cannot and will not reverse it through some form of deindustrialization, which would send the world into poverty and deprivation

8) Get serious about the environmental trade-offs that come with clean energy. You cannot support wind farms but hinder the transmission lines needed to bring their power to the markets where they are needed.

9) A problem for the future is, by its very nature, a moral one. A conservative movement that claims to care about what we owe the future has the twin responsibility of setting an example for its children and at the same time preparing for that future.

maybe most controversially, the Biden team added a “foreign direct product rule” that, as The Financial Times noted, “was first used by the administration of Donald Trump against Chinese technology group Huawei” and “in effect bars any U.S. or non-U.S. company from supplying targeted Chinese entities with hardware or software whose supply chain contains American technology.”

This last rule is huge, because the most advanced semiconductors are made by what I call “a complex adaptive coalition” of companies from America to Europe to Asia

The more we push the boundaries of physics and materials science to cram more transistors onto a chip to get more processing power to continue to advance artificial intelligence, the less likely it is that any one company, or country, can excel at all the parts of the design and manufacturing process. You need the whole coalition

The reason Taiwan Semiconductor Manufacturing Company, known as TSMC, is considered the premier chip manufacturer in the world is that every member of this coalition trusts TSMC with its most intimate trade secrets, which it then melds and leverages for the benefit of the whole.

“We do not make in the U.S. any of the chips we need for artificial intelligence, for our military, for our satellites, for our space programs” — not to mention myriad nonmilitary applications that power our economy. The recent CHIPS Act, she said, was our “offensive initiative” to strengthen our whole innovation ecosystem so more of the most advanced chips will be made in the U.S.

It managed to pilfer a certain amount of chip technology, including 28 nanometer technology from TSMC back in 2017.

Until recently, China’s premier chip maker, Semiconductor Manufacturing International Company, had been thought to be stuck at mostly this chip level,

China can’t mass produce these chips with precision without ASML’s latest technology — which is now banned from the country.

Raimondo rejects the idea that the new regulations are tantamount to an act of war.

“The U.S. was in an untenable position,” she told me in her office. “Today we are purchasing 100 percent of our advanced logic chips from abroad — 90 percent from TSMC in Taiwan and 10 percent from Samsung in Korea.” (That IS pretty crazy, but it IS true.)

Because China is not trusted by the coalition partners not to steal their intellectual property, Beijing is left trying to replicate the world’s all-star manufacturing chip stack on its own with old technologies

Imposing on China the new export controls on advanced chip-making technologies, she said, “was our defensive strategy. China has a strategy of military-civil fusion,” and Beijing has made clear “that it intends to become totally self-sufficient in the most advanced technologies” to dominate both the civilian commercial markets and the 21st century battlefield. “We cannot ignore China’s intentions.”

So, to protect ourselves and our allies — and all the technologies we have invented individually and collectively — she added, “what we did was the next logical step, to prevent China from getting to the next step.” The U.S. and its allies design and manufacture “the most advanced supercomputing chips, and we don’t want them in China’s hands and be used for military purposes.”

Our main focus, concluded Raimondo, “is playing offense — to innovate faster than the Chinese. But at the same time, we are going to meet the increasing threat they are presenting by protecting what we need to. It is important that we de-escalate where we can and do business where we can. We don’t want a conflict. But we have to protect ourselves with eyes wide open.”

China’s state-directed newspaper Global Times editorialized that the ban would only “strengthen China’s will and ability to stand on its own in science and technology.” Bloomberg quoted an unidentified Chinese analyst as saying “there is no possibility of reconciliation.”

As a result, political leaders in many places feel emboldened to assert their own interests, believing the benefits of aggressive action may outweigh the costs. These leaders believe that they have more sway over their own region than the U.S. does.

“A fully multipolar world has emerged, and people are belatedly realizing that multipolarity involves quite a bit of chaos,”

Zheng Yongnian, a Chinese political scientist with ties to the country’s leaders, has similarly described the “old order” as disintegrating. “Countries are brimming with ambition, like tigers eyeing their prey, keen to find every opportunity among the ruins of the old order,”

Why has American power receded?

Some of the change is unavoidable. Dominant countries don’t remain dominant forever.

But the U.S. has also made strategic mistakes that are accelerating the arrival of a multipolar world.

In Afghanistan and Iraq, the U.S. spent much of the early 21st century fighting costly wars. The Iraq war was especially damaging because it was an unprovoked war that George W. Bush chose to start. And the humiliating retreat from Afghanistan, overseen by President Biden, made the U.S. look weaker still.

Among those mistakes: Presidents of both parties naïvely believed that a richer China would inevitably be a friendlier China — and failed to recognize that the U.S. was building up its own rival through lenient trade policies, as the political scientist John Mearsheimer has argued.

Perhaps the biggest damage to American prestige has come from Donald Trump, who has rejected the very idea that the U.S. should lead the world. Trump withdrew from international agreements and disdained successful alliances like NATO. He has signaled that, if he reclaims the presidency in 2025, he may abandon Ukraine.

In the case of Israel, Trump encouraged Benjamin Netanyahu, Israel’s prime minister, to show little concern for Palestinian interests and instead seek a maximal Israeli victory

Netanyahu’s extremism has contributed to the turmoil between Israel and Palestinian groups like Hamas

An editorial in Haaretz, an Israeli newspaper, yesterday argued, “The prime minister, who has prided himself on his vast political experience and irreplaceable wisdom in security matters, completely failed to identify the dangers he was consciously leading Israel into when establishing a government of annexation and dispossession.” Netanyahu, Haaretz added, adopted “a foreign policy that openly ignored the existence and rights of Palestinians.”

I understand that some readers may question whether the long era of American power that’s now fading was worth celebrating. Without question, it included some terrible injustices, be they in Vietnam, Iran, Guatemala or elsewhere.

But it also made possible the most peaceful era in recorded history, with a sharp decline in deaths from violence, as Steven Pinker noted in his 2011 book, “The Better Angels of Our Nature.” And the number of people living in a democracy surged.

Smith concluded his Substack newsletter on the new Middle Eastern war this way:Over the past two decades it had become fashionable to lambast American hegemony, to speak derisively of “American exceptionalism,” to ridicule America’s self-arrogated function of “world police” and to yearn for a multipolar world. Well, congratulations, now we have that world. See if you like it better.