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for any closet revolutionary who has ever dreamed of overthrowing the present economic order in favour of one a little less likely to cause Italian pensioners to hang themselves in their homes, this work should be of particular interest. Because it makes the ditching of that cruel system in favour of something new (and perhaps, with lots of work, better) no longer a matter of mere ideological preference but rather one of species-wide existential necessity.

Anderson points out that we have lost so much time to political stalling and weak climate policies – all while global consumption (and emissions) ballooned – that we are now facing cuts so drastic that they challenge the fundamental logic of prioritising GDP growth above all else.

Anderson and Bows argue that, if the governments of developed countries are serious about hitting the agreed upon international target of keeping warming below 2° Celsius, and if reductions are to respect any kind of equity principle (basically that the countries that have been spewing carbon for the better part of two centuries need to cut before the countries where more than a billion people still don’t have electricity), then the reductions need to be a lot deeper, and they need to come a lot sooner.

To have even a 50/50 chance of hitting the 2° target (which, they and many others warn, already involves facing an array of hugely damaging climate impacts), the industrialised countries need to start cutting their greenhouse-gas emissions by something like 10 per cent a year – and they need to start right now.

a 10 per cent drop in emissions, year after year, is virtually unprecedented since we started powering our economies with coal. In fact, cuts above 1 per cent per year “have historically been associated only with economic recession or upheaval”, as the economist Nicholas Stern put it in his 2006 report for the British government.

Only in the immediate aftermath of the great market crash of 1929 did the United States, for instance, see emissions drop for several consecutive years by more than 10 per cent annually, according to historical data from the Carbon Dioxide Information Analysis Centre

If we are to avoid that kind of carnage while meeting our science-based emissions targets, carbon reduction must be managed carefully through what Anderson and Bows describe as “radical and immediate de-growth strategies in the US, EU and other wealthy nations”. Which is fine, except that we happen to have an economic system that fetishises GDP growth above all else, regardless of the human or ecological consequences, and in which the neoliberal political class has utterly abdicated its responsibility to manage anything (since the market is the invisible genius to which everything must be entrusted).

in order to appear reasonable within neoliberal economic circles, scientists have been dramatically soft-peddling the implications of their research. By August 2013, Anderson was willing to be even more blunt, writing that the boat had sailed on gradual change. “Perhaps at the time of the 1992 Earth Summit, or even at the turn of the millennium, 2°C levels of mitigation could have been achieved through significant evolutionary changes within the political and economic hegemony. But climate change is a cumulative issue! Now, in 2013, we in high-emitting (post-)industrial nations face a very different prospect. Our ongoing and collective carbon profligacy has squandered any opportunity for the ‘evolutionary change’ afforded by our earlier (and larger) 2°C carbon budget. Today, after two decades of bluff and lies, the remaining 2°C budget demands revolutionary change to the political and economic hegemony” (his emphasis).

there are many people who are well aware of the revolutionary nature of climate science. It’s why some of the governments that decided to chuck their climate commitments in favour of digging up more carbon have had to find ever more thuggish ways to silence and intimidate their nations’ scientists

If you want to know where this leads, check out what’s happening in Canada, where I live. The Conservative government of Stephen Harper has done such an effective job of gagging scientists and shutting down critical research projects that, in July 2012, a couple thousand scientists and supporters held a mock-funeral on Parliament Hill in Ottawa, mourning “the death of evidence”. Their placards said, “No Science, No Evidence, No Truth”.

Seeing clearly, of course, isn’t easy in a world of endless night. And Mr. Austin’s lighting summons shadows pregnant with menace — all the characters keep looking over their shoulders to make sure they’re alone — and with dreams that take on flesh. Mr. Ashford uses his experience as a celebrated director of musicals to stunning, time-bending effect here, in sequences that include a funeral that turns into a coronation and a mesmerizing procession of royal apparitions.

Mr Hollande said that radical Islam had fed off contradictions, poverty, inequality and conflict, and that "it is Muslims who are the first victims of fanaticism, fundamentalism and intolerance".

But some Muslims were angered by the edition and Turkish Prime Minister Ahmet Davutoglu condemned it on Thursday as an "open provocation".

"Freedom of the press does not mean freedom to insult," said Mr Davutoglu, who on Sunday attended a Paris march in memory of the victims of last week's attacks.

Newspaper accounts pointed out that in Denmark, the flag—affectionately called the Dannebrog or “Danish cloth” in ancient Danish—is everywhere. It flies on public buildings and churches to celebrate local and national holidays, including Denmark’s Flag Day—on June 15. It is hoisted over private homes to mark occasions like weddings and funerals, anniversaries and graduations, or just plain fine weather. It is printed on gift-wrapping paper. It decorates birthday cakes and Christmas trees.

Throughout Scandinavia, the flags of Norway, Sweden, and Finland are revered and domesticated broadly; they are considered people's flags, not state's flags.

The mayor of Tainan, William Lai, said during a visit to a funeral home that rescue efforts had entered the “third stage”.

Rescuers continued to scramble over the twisted wreckage of the building as family members waited for news of missing relatives. Lin Tong-meng said he had been waiting at the site for word of his 11- and 12-year-old nephews.

The president-elect, Tsai Ing-wen, said there needed to be a “general sorting out” of old buildings to ensure they were able to cope with earthquakes. “There needs to be a continued strengthening of their ability to deal with disasters,” she said.

The Chinese president, Xi Jinping, conveyed his condolences to the victims, the state news agency Xinhua reported late on Sunday, and repeated Beijing’s offer to provide help.

"Prior to the funeral service, there will be an opportunity for members of the public to pay their respects at the Library."

"It is a very sad day," former Ronald Reagan Chief of Staff Ken Duberstein told NBC News. "Every time she was in the room, he was better, and every time he was in the room she was better. She brought a sense of class and dignity and elegance that everybody admired."

"We remain grateful for Nancy Reagan's life, thankful for her guidance, and prayerful that she and her beloved husband are together again," President Barack Obama and First Lady Michelle Obama said in a statement.

Barbara Bush, another influential former first lady, said in a statement: "Nancy Reagan was totally devoted to President Reagan, and we take comfort that they will be reunited once more. George and I send our prayers and condolences to her family."

"The movies were custard compared to politics," Mrs. Reagan once said.

In lieu of flowers, Mrs. Reagan asked that contributions be made to the Ronald Reagan Presidential Library and Foundation at www.reaganlibrary.com, Drake said.

While Ronald Reagan was governor of California from 1967 to 1975, Nancy Reagan worked with numerous charitable groups, and spent hours visiting veterans, the elderly, and the emotionally and physically handicapped.

Reagan was also a Girl Scout and named honorary president of the Girl Scouts as first lady. The Girl Scouts of America said in a statement that Reagan would be remembered for her "courage, confidence and character."

When her husband became president of the United States, First Lady Reagan continued her interest in these groups continued, and arguably became best known for her "Just Say No" program fighting against drug abuse among youth.

When Ronald was shot in 1981 by a would-be assassin, Nancy rushed to his side immediately, and later endured his nearly decade-long battle with Alzheimer's disease.

In recent years she broke with fellow Republicans in backing stem cell research as a way to possibly find a cure for Alzheimer's.

“Nancy Reagan was totally devoted to President Reagan, and we take comfort that they will be reunited once more,” said Barbara Bush, wife of Reagan’s vice-president and successor, in a statement. “George and I send our prayers and condolences to her family.”

Somalia joined Saudi allies such as Bahrain and Sudan and entirely cut diplomatic ties with Iran

There are concerns new unrest could erupt.

Many ultraconservatives of the Saudi Wahhabi school of Islam view Shiites as heretics.

In other developments, Saudi Foreign Minister Adel al-Jubeir arrived in Pakistan's capital, Islamabad, for meetings with Pakistani leaders. Pakistan, which is a predominantly Sunni Muslim state but has a large Shiite minority, has expressed hope that Saudi Arabia and Iran will be able to normalize their relations.

Smith's journey from Auburn Avenue to Morehouse College to regional division manager of the Federal Aviation Administration is in many ways a realization of King's dream of upward mobility for African-Americans.

ned funeral homes, a fast-food seafood joint and a convenience store -- is the masonic hall that was home to the Southern Christian Leadership Conference's first office and its new Atlanta headquarters. Around the corner is a restored Madam C. J. Walker salon featuring antique hair care products.

"He would be disappointed in all the violence that still goes on and the crime. He would've thought that we would've advanced more toward peace and liberty and respecting everybody's rights. I know we're not there yet."

History hides in plain sight; blink and you might miss the explanatory signs hanging on poles and historic plaques on sides of buildings. One block from Smith's childhood home -- past Atlanta's two oldest

Today, the gas station is gone, replaced by a shopping plaza with a barber shop and a store selling homeopathic remedies, both popular with the seniors who live across the street in Wheat Street Towers. Ebenezer is still there, adjacent to the King Center, and King's birth home is up the street. The landmarks are the main destinations for tourists disembarking at the King historic district. Due to its relative high foot traffic, the streetcar stop attracts panhandlers offering tour guide services in exchange for donations to get them a bed at the Atlanta Mission.

lack-o

Today, it's home to a community urban garden, which started in 2010 and has proven sustainable through community farming initiatives.

A professional stylist who moved to Atlanta in the 1980s, de Forest was enchanted by the abandoned storefront with the salon's original signage miraculously preserved. Even better were the antique hair care products left behind.

Ten years ago, Sweet Auburn Bread Company owner Sonya James moved from the Sweet Auburn Curb Market on Edgewood into the Odd Fellows building, the former headquarters of the Atlanta Chapter of the Grand Order of Odd Fellows. The building's Jacobean revival architecture recalls the grandeur of the era when it served as a hub for black businesses and the site of a black social club.

General manager Douglas Jester, another Atlanta native, remembers when Auburn was the epicenter of the civil rights movement. Some of the pictures hanging on the restaurant's wall are of politicians -- Maynard Jackson, Andrew Young -- who visited Jester's school in the nearby Summerhill neighborhood to talk to students about black pride and the value of an education

"You're a product of your environment. I'm a good example of that. I would not have advanced in my life like I did had it not been for the environment I grew up in with Ebenezer and the Kings, feeling that failure is not an option," he said. "Then, there is systematic organized racism, against males and females and Hispanics and it's not getting any better with this presidential stuff we got going now. I think Dr. King and "Daddy King" would disappointed with some of the rhetoric we're hearing and the anti-Muslim stuff."

It's just one block away, but unlike on Auburn Avenue, white-owned businesses have anchored Edgewood Avenue for decades, many of which are still standing, said Joe Stewardson, president of the Old Fourth Ward Business Association. Even if white-owned businesses outnumber black-owned businesses on Edgewood, he says it's still among the most diverse business corridors and neighborhoods in Atlanta.

When Thaddeus Stevens (Tommy Lee Jones) asks the president how he can reconcile so noble an aim with such malodorous methods, Lincoln recalls what his youthful years as a surveyor taught him: [A] compass . . . [will] point you true north from where you’re standing, but it’s got no advice about the swamps and deserts and chasms

Whether we approach reality from the top down or the bottom up, Tolstoy seems to be saying, an infinite number of possibilities exist at an indeterminate number of levels, all simultaneously. Some are predictable, most aren’t, and only dramatization—free from the scholar’s enslavement to theory and archives—can begin to represent them.

what is “training,” as Clausewitz understands it? It’s being able to draw upon principles extending across time and space, so that you’ll have a sense of what’s worked before and what hasn’t. You then apply these to the situation at hand: that’s the role of scale. The result is a plan, informed by the past, linked to the present, for achieving some future goal.

It’s worth remembering also that Lincoln—and Shakespeare—had a lifetime to become who they were. Young people today don’t, because society so sharply segregates general education, professional training, ascent within an organization, responsibility for it, and then retirement.

This worsens a problem Henry Kissinger identified long ago: that the “intellectual capital” leaders accumulate prior to reaching the top is all they’ll be able to draw on while at the top.37 There’s less time now than Lincoln had to learn anything new.

A gap has opened between the study of history and the construction of theory, both of which are needed if ends are to be aligned with means. Historians, knowing that their field rewards specialized research, tend to avoid the generalizations

Theorists, keen to be seen as social “scientists,” seek “reproducibility” in results: that replaces complexity with simplicity in the pursuit of predictability. Both communities neglect relationships between the general and the particular—between universal and local knowledge—that nurture strategic thinking.

Collaboration, in theory, could have secured the sea and the land from all future dangers. That would have required, though, the extension of trust, a quality with strikingly shallow roots in the character of all Greeks.

The only solution then is to improvise, but this is not just making it up as you go along. Maybe you’ll stick to the plan, maybe you’ll modify it, maybe you’ll scrap it altogether. Like Lincoln, though, you’ll know your compass heading, whatever the unknowns that lie between you and your destination. You’ll have in your mind a range of options for dealing with these, based—as if from Machiavelli—upon hard-won lessons from those who’ve gone before.

The past and future are no more equivalent, in Thucydides, than are capabilities and aspirations in strategy—they are, however, connected.

The past we can know only from imperfect sources, including our own memories. The future we can’t know, other than that it will originate in the past but then depart from it. Thucydides’ distinction between resemblance and reflection—between patterns surviving across time and repetitions degraded by time—aligns the asymmetry, for it suggests that the past prepares us for the future only when, however imperfectly, it transfers. Just as capabilities restrict aspirations to what circumstances will allow.

Insufficiency demands indirection, and that, Sun Tzu insists, requires maneuver: [W]hen capable, feign incapacity; when active, inactivity. When near, make it appear that you are far; when far away, that you are near. Offer an enemy a bait to lure him; feign disorder and strike him. . . . When he concentrates, prepare against him; where he is strong, avoid him. . . . Pretend inferiority and encourage his arrogance. . . . Keep him under a strain and wear him down. Opposites held in mind simultaneously, thus, are “the strategist’s keys to victory.”

it was Pericles who, more than anyone else, unleashed the Peloponnesian War—the unintended result of constructing a culture to support a strategy.

By the mid-450s Pericles, who agreed, had finished the walls around Athens and Piraeus, allowing total reliance on the sea in any future war. The new strategy made sense, but it made the Athenians, as Thucydides saw, a different people. Farmers, traditionally, had sustained Athens: their fields and vineyards supplied the city in peacetime, and their bodies filled the ranks of its infantry and cavalry when wars came. Now, though, their properties were expendable and their influence diminished.

If Athens were to rely upon the ardor of individuals, then it would have to inspire classes within the city and peoples throughout the empire—even as it retained the cohesiveness of its rival Sparta, still in many ways a small town.

Pericles used his “funeral oration,” delivered in Athens at the end of the Peloponnesian War’s first year, to explain what he hoped for. The dead had given their lives, he told the mourners, for the universality of Athenian distinctiveness: Athens imitated no one, but was a pattern for everyone. How, though, to reconcile these apparent opposites? Pericles’ solution was to connect scale, space, and time: Athenian culture would appeal to the city, the empire, and the ages.

The city had acquired its “friends,” Pericles acknowledged, by granting favors, “in order by continued kindness to keep the recipient in [its] debt; while the debtor [knows] that the return he makes will be a payment, not a free gift.” Nevertheless, the Athenians had provided these benefits “not from calculations of expediency, but in the confidence of liberality.” What he meant was that Athens would make its empire at once more powerful and more reassuring than that of any rival.

It could in this way project democracy across cultures because insecure states, fearing worse, would freely align with Athens.22 Self-interest would become comfort and then affinity.

The Athenians’ strategy of walling their cities, however, had reshaped their character, obliging them restlessly to roam the world. Because they had changed, they would have to change others—that’s what having an empire means—but how many, to what extent, and by what means? No one, not even Pericles, could easily say.

Equality, then, was the loop in Pericles’ logic. He saw both it and empire as admirable, but was slow to sense that encouraging one would diminish the other.

Like Lincoln, Pericles looked ahead to the ages. He even left them monuments and sent them messages. But he didn’t leave behind a functional state: it would take well over two millennia for democracy again to become a model with mass appeal.

as Thucydides grimly observes, war “brings most men’s character to a level with their fortunes.”

“Island” strategies require steady nerves. You have to be able to watch smoke rise on horizons you once controlled without losing your own self-confidence, or shaking that of allies, or strengthening that of adversaries.

For the abstractions of strategy and the emotions of strategists can never be separated: they can only be balanced. The weight attached to each, however, will vary with circumstances. And the heat of emotions requires only an instant to melt abstractions drawn from years of cool reflection.

if credibility is always in doubt, then capabilities must become infinite or bluffs must become routine. Neither approach is sustainable: that’s why walls exist in the first place.

he encouraged his readers to seek “knowledge of the past as an aid to the understanding of the future, which in the course of human things must resemble if it does not reflect it.” For without some sense of the past the future can be only loneliness: amnesia is a solitary affliction.

But to know the past only in static terms—as moments frozen in time and space—would be almost as disabling, because we’re the progeny of progressions across time and space that shift from small scales to big ones and back again. We know these through narratives, whether historical or fictional or a combination of both.

No one can anticipate everything that might happen. Sensing possibilities, though, is better than having no sense at all of what to expect. Sun Tzu seeks sense—even common sense—by tethering principles, which are few, to practices, which are many.

Clausewitz’s concept of training, however, retains its relevance. It’s the best protection we have against strategies getting stupider as they become grander, a recurring problem in peace as well as war. It’s the only way to combine the apparent opposites of planning and improvisation: to teach the common sense that comes from knowing when to be a hedgehog and when a fox.

Victories must connect: otherwise they won’t lead anywhere. They can’t be foreseen, though, because they arise from unforeseen opportunities. Maneuvering, thus, requires planning, but also improvisation. Small triumphs in a single arena set up larger ones elsewhere, allowing weaker contenders to become stronger.

The actions of man, Kennan concluded, “are governed not so much by what he intellectually believes as by what he vividly realizes.”

Nor is it clear, even now, whether Christianity caused Rome’s “fall”—as Gibbon believed—or—as the legacies of Augustus suggest—secured Rome’s institutional immortalities. These opposites have shaped “western” civilization ever since. Not least by giving rise to two truly grand strategies, parallel in their purposes but devised a thousand years apart

Augustine shows that reality always falls short of the ideal: one can strive toward it, but never expect to achieve it. Seeking, therefore, is the best man can manage in a fallen world, and what he seeks is his choice. Nevertheless, not all ends are legitimate; not all means are appropriate. Augustine seeks, therefore, to guide choice by respecting choice. He does this through an appeal to reason: one might even say to common sense.

A peaceful faith—the only source of justice for Christians—can’t flourish without protection, whether through toleration, as in pre-Constantine Rome, or by formal edict, as afterward.20 The City of God is a fragile structure within the sinful City of Man. It’s this that leads Christians to entrust authority to selected sinners—we call it “politics”—and Augustine, for all his piety, is a political philosopher.

Augustine concluded that war, if necessary to save the state, could be a lesser evil than peace—and that the procedural prerequisites for necessity could be stated. Had provocation occurred? Had competent authority exhausted peaceful alternatives? Would the resort to violence be a means chosen, not an end in itself? Was the expenditure of force proportionate to its purposes, so that it wouldn’t destroy what it was meant to defend?

No one before Augustine, however, had set standards to be met by states in choosing war. This could be done only within an inclusionary monotheism, for only a God claiming universal authority could judge the souls of earthly rulers. And only Augustine, in his era, spoke so self-confidently for Him. The

Augustine’s great uncertainty was the status of souls in the City of Man, for only the fittest could hope to enter the City of God. Pre-Christian deities had rarely made such distinctions: the pagan afterlife was equally grim for heroes, scoundrels, and all in between.25 Not so, though, with the Christian God: behavior in life would make a huge difference in death. It was vital, then, to fight wars within rules. The stakes could hardly be higher.

Alignment, in turn, implies interdependence. Justice is unattainable in the absence of order, peace may require the fighting of wars, Caesar must be propitiated—perhaps even, like Constantine, converted—if man is to reach God. Each capability brings an aspiration within reach, much as Sun Tzu’s practices tether his principles, but what’s the nature of the tether? I think it’s proportionality: the means employed must be appropriate to—or at least not corrupt—the end envisaged. This, then, is Augustine’s tilt: toward a logic of strategy transcending time, place, culture, circumstance, and the differences between saints and sinners.

a more revealing distinction may lie in temperament: to borrow from Milan Kundera,37 Machiavelli found “lightness of being” bearable. For Augustine—perhaps because traumatized as a youth by a pear tree—it was unendurable.

“I judge that it might be true that fortune is arbiter of half our actions, but also that she leaves the other half, or close to it, for us to govern.” Fifty percent fortune, fifty percent man—but zero percent God. Man is, however precariously, on his own.

States, Machiavelli suggests, operate similarly. If governed badly, men’s rapacity will soon overwhelm them, whether through internal rebellion or external war. But if run with virtù—his untranslatable term for planning without praying40—states can constrain, if not in all ways control, the workings of fortune, or chance. The skills needed are those of imitation, adaptation, and approximation.

Machiavelli commends the study of history, “for since men almost always walk on paths beaten by others and proceed in their actions by imitation . . . , a prudent man should always enter upon the paths beaten by great men, and imitate those who have been most excellent, so that if his own virtue does not reach that far, it is at least in the odor of it.”

What, then, to do? It helped that Machiavelli and Berlin had lightness of being, for their answer is the same: don’t sweat it. Learn to live with the contradictions. Machiavelli shows “no trace of agony,” Berlin points out, and he doesn’t either:

Eternal truths have little to do with any of this, beyond the assurance that circumstances will change. Machiavelli knows, as did Augustine, that what makes sense in one situation may not in the next. They differ, though, in that Machiavelli, expecting to go to Hell, doesn’t attempt to resolve such disparities. Augustine, hoping for Heaven, feels personally responsible for them. Despite his afflictions, Machiavelli often sees comedy.42 Despite his privileges, Augustine carries a tragic burden of guilt. Machiavelli sweats, but not all the time. Augustine never stops.

“Lightness of being,” then, is the ability, if not to find the good in bad things, then at least to remain afloat among them, perhaps to swim or to sail through them, possibly even to take precautions that can keep you dry. It’s not to locate logic in misfortunes, or to show that they’re for the best because they reflect God’s will.

Augustine and Machiavelli agree that wars should be fought—indeed that states should be run—by pre-specifiable procedures. Both know that aspirations aren’t capabilities. Both prefer to connect them through checklists, not commandments.43

Augustine admits, which is why good men may have to seek peace by shedding blood. The greater privilege, however, is to avert “that calamity which others are under the necessity of producing.” Machiavelli agrees, but notes that a prince so infrequently has this privilege that if he wishes to remain in power he must “learn to be able not to be good,” and to use this proficiency or not use it “according to necessity.”51 As fits man’s fallen state, Augustine sighs. As befits man, Machiavelli simplifies.

As Machiavelli’s finest translator has put it: “[J]ustice is no more reasonable than what a person’s prudence tells him he must acquire for himself, or must submit to, because men cannot afford justice in any sense that transcends their own preservation.”53

princes need advisers. The adviser can’t tell the prince what to do, but he can suggest what the prince should know. For Machiavelli this means seeking patterns—across time, space, and status—by shifting perspectives. “[J]ust as those who sketch landscapes place themselves down in the plain to consider the nature of mountains . . . and to consider the nature of low places place themselves high atop mountains,

Machiavelli embraces, then, a utilitarian morality: you proportion your actions to your objective, not to progress from one nebulous city to another, but because some things have been shown to work and others haven’t.60

Who, then, will oversee them? They’ll do it themselves, Machiavelli replies, by balancing power. First, there’ll be a balance among states, unlike older Roman and Catholic traditions of universality. Machiavelli anticipates the statecraft of Richelieu, Metternich, Bismarck,

But Machiavelli understands balancing in a second and subtler sense, conveyed more explicitly in The Discourses than in The Prince: [I]t is only in republics that the common good is looked to properly in that all that promotes it is carried out; and, however much this or that private person may be the loser on this account, there are so many who benefit thereby that the common good can be realized in spite of those few who suffer in consequence.64 This idea of an internal equilibrium within which competition strengthens community wouldn’t appear again until Adam Smith unveiled an “invisible hand” in The Wealth of Nations (1776), until the American Founding Fathers drafted and in The Federalist justified constitutional checks and balances (1787–88), and until Immanuel Kant linked republics, however distantly, with Perpetual Peace (1795).

Machiavelli’s great transgression, Berlin concluded, was to confirm what everyone knows but no one will admit: that ideals “cannot be attained.” Statecraft, therefore, can never balance realism against idealism: there are only competing realisms. There is no contest, in governing, between politics and morality: there is only politics. And no state respects Christian teaching on saving souls. The incompatibilities are irreconcilable. To deny this is, in Berlin’s words but in Machiavelli’s mind, to “vacillate, fall between two stools, and end in weakness and failure.”

And approximation? “[P]rudent archers,” Machiavelli points out, knowing the strength of their bow, “set their aim much higher than the place intended, not to reach such height with their arrow, but to be able with the aid of so high an aim to achieve their plan.”41 For there will be deflection—certainly from gravity, perhaps from wind, who knows from what else? And the target itself will probably be moving.

Augustine’s City of God no longer exists on earth. The City of Man, which survives, has no single path to salvation. “[T]he belief that the correct, objectively valid solution to the question of how men should live can in principle be discovered,” Berlin finds, “is itself in principle not true.” Machiavelli thus split open the rock “upon which Western beliefs and lives had been founded.” It was he “who lit the fatal fuse.”

Machiavelli’s blood ran colder than was ordinary: he praised Cesare Borgia, for example, and he refused to condemn torture despite having suffered it (Augustine, never tortured, took a similar position).75 Machiavelli was careful, however, to apportion enormities: they should only forestall greater horrors—violent revolution, defeat in war, descent into anarchy, mass killing, or what we would today call “genocide.”

Berlin sees in this an “economy of violence,” by which he means holding a “reserve of force always in the background to keep things going in such a way that the virtues admired by [Machiavelli] and by the classical thinkers to whom he appeals can be protected and allowed to flower.”76 It’s no accident that Berlin uses the plural. For it comes closer than the singular, in English, to Machiavelli’s virtù, implying no single standard by which men must live.

“[T]here are many different ends that men may seek and still be fully rational,” Berlin insists, “capable of understanding . . . and deriving light from each other.” Otherwise, civilizations would exist in “impenetrable bubble[s],” incomprehensible to anyone on the outside. “Intercommunication between cultures in time and space is possible only because what makes men human is common to them, and acts as a bridge between them. But our values are ours, and theirs are theirs.”

Perhaps there are other worlds in which all principles are harmonized, but “it is on earth that we live, and it is here that we must believe and act.”77 By shattering certainty, Machiavelli showed how. “[T]he dilemma has never given men peace since it came to light,” Berlin lightly concludes, “but we have learnt to live with it.”

Posterity has long regarded Augustine and Machiavelli as pivots in the history of “western” thought because each, with enduring effects, shifted long-standing relationships between souls and states.

Philip promises obedience to God, not his subjects. Elizabeth serves her subjects, fitting God to their interests. The king, looking to Heaven, venerates. The queen, feet on earth, calculates. The differences test the ideas of Augustine and Machiavelli against the demands of statecraft at the dawn of the modern age.

Relishing opposites, the queen was constant only in her patriotism, her insistence on keeping ends within means, and her determination—a requirement for pivoting—never to be pinned down.

Pivoting requires gyroscopes, and Elizabeth’s were the best of her era. She balanced purposefulness with imagination, guile, humor, timing, and an economy in movement that, however extravagant her display, kept her steady on the tightrope she walked.

Machiavelli, thinking gyroscopically, advised his prince to be a lion and a fox, the former to frighten wolves, the latter to detect snares. Elizabeth went him one better by being lion, fox, and female, a combination the crafty Italian might have learned to appreciate. Philip was a grand lion, but he was only a lion.

princes can through conscientiousness, Machiavelli warned, become trapped. For a wise ruler “cannot observe faith, nor should he, when such observance turns against him, and the causes that made him promise have been eliminated. . . . Nor does a prince ever lack legitimate causes to color his failure to observe faith.”46

What we like to recall as the Elizabethan “golden age” survived only through surveillance and terror: that was another of its contradictions, maintained regretfully with resignation.

The queen’s instincts were more humane than those of her predecessors, but too many contemporaries were trying to kill her. “Unlike her sister, Elizabeth never burned men for their faith,” her recent biographer Lisa Hilton has written. “She tortured and hanged them for treason.”60 Toleration, Machiavelli might have said, had turned against Elizabeth. She wanted to be loved—who wouldn’t? It was definitely safer for princes, though, to be feared.

“The failure of the Spanish Armada,” Geoffrey Parker has argued, “laid the American continent open to invasion and colonization by northern Europeans, and thus made possible the creation of the United States.” If that’s right, then the future pivoted on a single evening—August 7, 1588—owing to a favorable wind, a clever lord admiral, and a few fiery ships. Had he succeeded, Philip would have required Elizabeth to end all English voyages to America.4

In contrast to Spain’s “new world” colonies—and to the territories that France, more recently, had claimed (but barely settled) along the banks of the St. Lawrence, the Great Lakes, and the Ohio and Mississippi rivers—British America “was a society whose political and administrative institutions were more likely to evolve from below than to be imposed from above.”10 That made it a hodgepodge, but also a complex adaptive system.

The principles seem at odds—how can supremacies share?—but within that puzzle, the modern historian Robert Tombs has suggested, lay the foundations of England’s post-Stuart political culture: [S]uspicion of Utopias and zealots; trust in common sense and experience; respect for tradition; preference for gradual change; and the view that “compromise” is victory, not betrayal. These things stem from the failure of both royal absolutism and of godly republicanism: costly failures, and fruitful ones.

And if you want to understand the ferocity of the opposition to him on the Catholic right, this is the key. His most determined opponents are far-right closet cases, living in palaces, leading completely double lives, backed by the most vicious of reactionaries and bigots on the European and American far right

As a secular gay journalist, not hostile to the church, he walked into the Vatican and was simply staggered by its obvious gayness.

(Lepore hazards a guess that 80 percent of the Vatican’s population is gay.

as Martel probes deeper and deeper, one theme emerges very powerfully: “Homosexuality spreads the closer one gets to the holy of holies; there are more and more homosexuals as one rises through the Catholic hierarchy. The more vehemently opposed a cleric is to gays, the stronger his homophobic obsession, the more likely it is that he is insincere, and that his vehemence conceals something.”

it’s highly predictable that John Paul II’s pontificate, which launched a new war on homosexuals, turns out to be the gayest of them all — and the one most resistant to any inquiry into stories of sex abuse

Ratzinger, (the future Pope Benedict XVI) personally received notification of every claim of sex abuse in the church under John Paul II, ignoring most, and made the stigmatization and persecution of sane, adjusted non-abusive gay people across the globe his mission instead. There wasn’t a theological dissident he didn’t notice and punish, but barely a single pedophile he found reason to expose

Martel explains how two of John Paul II’s favorite cardinals — whose nicknames within the Vatican are Platinette (after a drag queen) and La Mongolfiera — set up an elaborate and elite prostitution service that continued through the papacy of Benedict XVI, and was financed from the Vatican coffers.

He notices simple things that some might call innuendo, but any gay man will instantly recognize, like the fabulous interiors of the gay cardinals’ palaces, always with their “assistants” or young “relative” on hand

take Martel’s interaction with the Swiss Guards, one of whom vents: “The harassment is so insistent that I said to myself that I was going straight home. Many of us are exasperated by the usually rather indiscreet advances of the cardinals and bishops.”

Or the prostitutes who keep elaborate records of their clients, and have already caused huge scandals in Italy.

Or a confessor-priest in Saint Peter’s who guides Martel into the Vatican with the words: “Welcome to Sodoma.”

If you want to find a figure who crystallizes all this hypocrisy in the narrative, it would be the late Colombian cardinal, Alfonso López Trujillo, tasked by John Paul II in the 1970s to rid Latin America of liberation theology, and then to launch a global crusade against homosexuality and the use of condoms

Trujillo’s own master of ceremonies on these trips tells us: “López Trujillo travelled with members of the paramilitary groups … He pointed out the priests who were carrying out social actions in the barrios and the poorer districts. The paramilitaries identified them and sometimes went back to murder them. Often they had to leave the region or the country.”

“López Trujillo beat prostitutes; that was his relationship with sexuality. He paid them, but they had to accept his blows in return. It always happened at the end, not during the physical act. He finished his sexual relations by beating them, out of pure sadism.”

if the Catholic right wants to weaponize the book, they’ll have to take on their own icons, John Paul II and Benedict XVI, and a whole range of their closest allies in the church.

what was Trujillo’s task in Rome? You guessed it: president of the Pontifical Council for the Family! This was the figure who spearheaded the war on gays in the 1980s and 1990s, who forbade the use of condoms, who spread the lie that condoms don’t protect anyone from HIV. And yet when he died, Benedict XVI gave the homily at the funeral mass.

It is even transphobic, I am now informed, for a gay man not to want to sleep with a trans man who has a vagina. In response to my recent column on the subject, I was told by Sue Hyde, a woman who is at the very heart of the LGBTQIA++ movement, to, yes, give it a try:

And the core thesis of the book — which is that it is the hypocrisy of the closet that is the real problem — is not one the right will be able easily to absorb.

Critically, Martel reaches the same conclusion I did recently — the omertà of the closet was a core reason for sex abuse

Gay priests felt unable to report pedophiles or abusers or hypocrites because they too could be outed by the abusers and forced out

When Trujillo was promoted to Rome, the reckless excesses went into overdrive. A Curia source tells Martel: “Everyone knew that he was homosexual. He lived with us, here, on the fourth floor of the Palazzo di San Calisto, in a 900-square-metre apartment, and he had several cars! Ferraris! He led a highly unusual life.”

There can be no meaningful reform until this closet is ended, and the whole sick, twisted syndrome is unwound.

only a radical change will help. Ending mandatory celibacy is no longer an option

Women need to be brought in to the full sacramental life of the church. Gay men need to be embraced not as some manifestation of “intrinsic moral evil” but as human beings made in the image of God

Francis is nudging the church toward this more humane and Christian future, but the more he does so, the more fervently this nest of self-haters and bigots will try to destroy him.

Everything I was taught growing up — to respect the priests and hierarchs, to trust them, to accept their moral authority — is in tatters.

the last drops of moral authority the Vatican might hope to have evaporate with this book. It is difficult to express the heartbroken rage so many of us in the pews now feel.

It tells you a lot about the LGBTQIA++ movement that it’s now lost Martina Navratilova.

A pioneering open lesbian who had an openly transgender coach in her glory years, who did more for gay visibility than any gay group ever has, is now being disowned by Athlete Ally, a New York–based organization that supports LGBT athletes

She argued in an op-ed that a trans woman who started out in life as male has an unfair advantage in sports over women who have never biologically male. For this, her comments have been condemned as “transphobic, based on a false understanding of science and data, and perpetuate dangerous myths that lead to the ongoing targeting of trans people.”

The truth, of course, is that the science is firmly behind Navratilova.

If you take this argument seriously — that biology is entirely a function of gender identity — then the whole notion of separate male and female sports events is in doubt

denying reality is stupid, can easily backfire, and will alienate countless otherwise sympathetic people

if the Equality Act were to pass — a priority for Nancy Pelosi — it would be illegal to bar a trans woman from competing against biological females, as it is already in many states.

There is no “gay lobby.” There is a “honeycomb of closets,” often insulated from each other, built on deception and self-hatred, that amounts to a system where protecting the image of the church became far more important than saving children from rapists.

Maybe. Or maybe I’ll sleep with whomever I want — you know, something we used to call sexual freedom.

Once upon a time, the religious right would tell me that I should sleep with women because I might find the right one and finally be happy. Now the intersectional left is telling me something almost exactly the same. What has happened to this movement? Where on earth has it gone?

Smollett was dumb and incompetent in his elaborate hoax. But he was smart about one thing. The most noble thing in our current culture is victimhood

Smollett aimed for the jackpot — physically attacked for being gay and black by Trump supporters

so all good liberals instinctively and with good intentions believed him, embraced him

His identity as gay and black rendered him instantly innocent, just as the Covington boys’ whiteness rendered them instantly guilty.

Booker, Harris, Pelosi: They’ll never apologize for their rush to judgment. This may not have been “precisely, factually, and semantically correct,” you see, but it was morally true.

Believe Jussie. Just believe. He may have made up an entire story, but “he’s not lying.”

As moderates abandoned him, King also faced a resurgence of the more virulent elements of white supremacy. The Klan firebombed the Forrest County, Mississippi, NAACP leader Vernon Dahmer to death in January 1966, and Klan night riders were suspected in the murder of the activist Clarence Triggs in Bogalusa, Louisiana, later that year.

The Kerner Commission, established by President Lyndon B. Johnson’s administration to investigate the causes of the 1967 unrest, said plainly that racism was a major factor. Its 1968 report, authored by the commissioners, who were firmly rooted in mainstream racial politics, concluded, “Our Nation is moving toward two societies, one black, one white—separate and unequal.” But Gallup polls showed that a majority of Americans disbelieved that conclusion, and Johnson largely ignored the report in future policy making. The false tale of victory had sprung to life. White backlash and Johnson’s rift with civil-rights leaders who wanted to push further than he did slowed the White House’s efforts

y 1968, King had emerged from a series of trials with an understanding of the full breadth of white supremacy, and with no small despair at its depth. As he embarked on his Poor People’s Campaign, he braved dwindling funds, a loss of public support, and mounting desperation among the people on the margins of America. It became clear that King embodied the final seal of the eschaton—the urban apocalypse—that Baldwin had warned about.

In the immediate aftermath of King’s death, the intensity of the cataclysm became clear to all of black America. Three days after King’s murder, even as the fires across the country raged, Baldwin and King’s friend Nina Simone took to the stage at the Westbury Music Fair, on Long Island. The show had been scheduled long before, but now it had new meaning.

Even the ascendant Black Power movement, however, couldn’t withstand the might of the American status quo. In 1969, Chicago police and the FBI killed the Black Panther Party’s deputy chairman, Fred Hampton, dealing another blow to hopes for a visionary leader. The FBI’s continuing program of disruption, along with increasingly hostile public opinion among whites and the rise of “law and order” politics, had effectively destabilized the Black Power movement as a legitimate change-making force by 1970. Ever since, black activists have often been marginalized and widely discredited.

But Reagan did not mention the remarks he had made as the governor of California on the day of King’s funeral, when he had spoken of “a great tragedy that began when we began compromising with law and order and people started choosing which laws they’d break”—in effect, blaming King’s own campaign of civil disobedience for his assassination. Nor did Reagan mention that a majority of whites had felt the same way and that many of them had hated King. No mention, either, of the last three years of King’s life, other than his death.

How much has changed in the 40 years since that retrospective? Have politicians improved? If King were alive today, would he bask in the glow of achievement, or would he gird himself again to march?I pondered those questions on that January morning in Washington. Just a few days later, the manicured National Mall would be trampled by onlookers who’d come to see American democracy’s quadrennial spectacle, this time for a man who’d been endorsed by the Klan. And I considered one last question: Is this what victory looks like?

The Marsy's Law campaign says it expects to spend millions of dollars to support the amendment. But the idea that a California billionaire could lead the charge to amend the New Hampshire Constitution is also rubbing some local lawmakers the wrong way.

Amanda Grady Sexton, state director for the Marsy's Law campaign, disagrees with the argument that the amendment isn't a response to a local problem. Sexton has worked with the New Hampshire Coalition Against Domestic and Sexual Violence since 2001 and says acquiring constitutional rights for crime victims has long been a goal for her organization.

"I've got a woman whose husband was killed in a car accident in August of last year and she can't get the crime report from [the Department of] Public Safety because they're afraid to release the information," Mickelson said. "They're not sure if there was a crime, and if there was, who the victim is."

A reconstruction of Sri Lanka’s descent into violence, based on interviews with officials, victims and ordinary users caught up in online anger, found that Facebook’s newsfeed played a central role in nearly every step from rumor to killing.

Facebook officials, they say, ignored repeated warnings of the potential for violence, resisting pressure to hire moderators or establish emergency points of contact.

Sri Lankans say they see little evidence of change. And in other countries, as Facebook expands, analysts and activists worry they, too, may see violence.

As Facebook pushes into developing countries, it tends to be initially received as a force for good.In Sri Lanka, it keeps families in touch even as many work abroad. It provides for unprecedented open expression and access to information. Government officials say it was essential for the democratic transition that swept them into office in 2015.

where institutions are weak or undeveloped, Facebook’s newsfeed can inadvertently amplify dangerous tendencies. Designed to maximize user time on site, it promotes whatever wins the most attention. Posts that tap into negative, primal emotions like anger or fear, studies have found, produce the highest engagement, and so proliferate.

n developing countries, Facebook is often perceived as synonymous with the internet and reputable sources are scarce, allowing emotionally charged rumors to run rampant. Shared among trusted friends and family members, they can become conventional wisdom.

“There needs to be some kind of engagement with countries like Sri Lanka by big companies who look at us only as markets,” he said. “We’re a society, we’re not just a market.”

Last year, in rural Indonesia, rumors spread on Facebook and WhatsApp, a Facebook-owned messaging tool, that gangs were kidnapping local children and selling their organs. Some messages included photos of dismembered bodies or fake police fliers. Almost immediately, locals in nine villages lynched outsiders they suspected of coming for their children.

Near-identical social media rumors have also led to attacks in India and Mexico. Lynchings are increasingly filmed and posted back to Facebook, where they go viral as grisly tutorials.

One post declared, “Kill all Muslims, don’t even save an infant.” A prominent extremist urged his followers to descend on the city of Kandy to “reap without leaving an iota behind.”

where people do not feel they can rely on the police or courts to keep them safe, research shows, panic over a perceived threat can lead some to take matters into their own hands — to lynch.

“You report to Facebook, they do nothing,” one of the researchers, Amalini De Sayrah, said. “There’s incitements to violence against entire communities and Facebook says it doesn’t violate community standards.”

In government offices across town, officials “felt a sense of helplessness,” Sudarshana Gunawardana, the head of public information, recounted. Before Facebook, he said, officials facing communal violence “could ask media heads to be sensible, they could have their own media strategy.”

now it was as if his country’s information policies were set at Facebook headquarters in Menlo Park, Calif. The officials rushed out statements debunking the sterilization rumors but could not match Facebook’s influence

Desperate, the researchers flagged the video and subsequent posts using Facebook’s on-site reporting tool.Though they and government officials had repeatedly asked Facebook to establish direct lines, the company had insisted this tool would be sufficient, they said. But nearly every report got the same response: the content did not violate Facebook’s standards.

Facebook’s most consequential impact may be in amplifying the universal tendency toward tribalism. Posts dividing the world into “us” and “them” rise naturally, tapping into users’ desire to belong.

Its gamelike interface rewards engagement, delivering a dopamine boost when users accrue likes and responses, training users to indulge behaviors that win affirmation

And because its algorithm unintentionally privileges negativity, the greatest rush comes by attacking outsiders: The other sports team. The other political party. The ethnic minority.

Mass media has long been used to mobilize mass violence. Facebook, by democratizing communication tools, gives anyone with a smartphone the ability to broadcast hate.

Facebook did not create Sri Lanka’s history of ethnic distrust any more than it created anti-Rohingya sentiment in Myanmar.

In India, Facebook-based misinformation has been linked repeatedly to religious violence, including riots in 2012 that left several dead, foretelling what has since become a wider trend.

“We don’t completely blame Facebook,” said Harindra Dissanayake, a presidential adviser in Sri Lanka. “The germs are ours, but Facebook is the wind, you know?”

Mr. Kumarasinghe died on March 3, online emotions surged into calls for action: attend the funeral to show support. Sinhalese arrived by the busload, fanning out to nearby towns. Online, they migrated from Facebook to private WhatsApp groups, where they could plan in secret.

two missiles were launched within 60 minutes of each other, but in both incidents they missed the ship and landed in the water.

US warship was conducting routine operations in international waters off the Yemen coast when it was targeted Wednesday,

Pentagon said its destroyer USS Nitze launched Tomahawk cruise missiles targeting the coastal radar sites controlled by the Houthi group in "self defense."

all three targets were destroyed

strikes were in remote areas with little risk of civilian casualties or collateral damage

Those who threaten our forces should know that US commanders retain the right to defend their ships, and we will respond to this threat at the appropriate time and in the appropriate manner,"

"there is no truth to these allegations"

the accusations were aimed at covering up a "heinous" Saudi-led coalition airstrike on a funeral service Saturday in Sanaa

increased pressure over its support of the Saudi-led coalition in Yemen,

Hadi himself is believed to be in exile in Saudi Arabia, as are several senior members of his administration.

"The United States, United Kingdom, and other governments should immediately suspend arms sales to Saudi Arabia."

calling the attack an "apparent war crime.

could further drag the US into the war in Yemen and contribute to the worsening humanitarian crisis.

. The crisis quickly escalated into a war that allowed al Qaeda and ISIS -- other enemies of the Houthis -- to thrive amid the chaos

conflict has killed about 10,000 Yemenis and left millions in need of aid

The conflict, which started in 2014, has claimed the lives of many Yemenis directly through combat or through disease and hunger. UN statistics said that up until September 2017, over 5,000 people had been killed in the war -- 20% of which were children.But the war has also had a much longer-term impact on Yemeni society: it has changed the country forever -- especially for women.

The situation for Yemeni women differs depending on which side they happen to be on. For example, Yemeni women of the Shiite Zaidi north find themselves sucked into an ideological battle, giving away their men and young sons as feed to a political fire that will eventually consume them.Houthi women find themselves in strange new roles, such as the newly created women militants who carry arms and kill opponents.

The story of a Yemeni woman living in the unstable Yemen of today has many dimensions and facets. But all the women of Yemen share their amazing resilience that pushes them forward. And when tragedy strikes, they all grieve their loved ones the same way.

The ethnic Nepalese indigenous do not have caste system even today because they practice Buddhism Buddhism is a religion and philosophy encompassing a variety of traditions, beliefs and practices, largely based on teachings attributed to Siddhartha Gautama, commonly known as the Buddha ("the awakened one"). Buddha was borned in Lumbini, Southern part of Nepal. . Only the Indian migrants who practice Hinduism Hinduism is the predominant and indigenous religious tradition of South Asia. Hinduism is often referred to as Sanatana Dharma (a Sanskrit phrase meaning "the eternal law") by its adherents. Hinduism is formed of diverse traditions and has no single founder. follow this system.

Violating these rules is liable to certain punishment like social boycott. Despite the fact that castes were based on various professions, untouchability evolved later.

The caste of an individual basically determines his ritual status, purity, and pollution.

Likewise, Pollution means that the lower caste is considered polluted and thus not allowed to touch or stay close to higher caste people. They are also deprived of entering temples, funeral places, restaurants, shop and other public places.

The caste system in Nepal was earlier incorporated in the National law in order to incorporate people of different origin and bring them under an umbrella. Each caste has its set of family names given to the members of its community according to their professions.