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And to set out to practice Christianity because you love the civilization that sprang from it and feel some kind of spiritual response to its teachings seems much more reasonable than hovering forever in agnosticism while you wait to achieve perfect theological certainty about the divinity of Christ.

the Hirsi Ali path as she describes it is actually unusually legible to atheists, in the sense that it matches well with how a lot of smart secular analysts assume that religions take shape and sustain themselve

In these assumptions, the personal need for religion reflects the fear of death or the desire for cosmic meaning (illustrated by Hirsi Ali’s yearning for “solace”), while the rise of organized religion mostly reflects the societal need for a unifying moral-metaphysical structure, a shared narrative, a glue to bind a complex society together (illustrated by her desire for a religious system to undergird her political worldview)

For instance, in Ara Norenzayan’s 2015 book “Big Gods: How Religion Transformed Cooperation and Conflict,” the great world religions are portrayed as technologies of social trust, encouraging pro-social behavior (“Watched people are nice people” is one of Norenzayan’s formulations, with moralistic gods as the ultimate guarantor of good behavior) as societies scale up from hunter-gatherer bands to urbanized states

it would make sense, on Norenzayan’s premises, that when a developed society seems to be destabilizing, threatened by enemies outside and increasingly divided within, the need for a “Big God” would return — and so people would reach back, like Hirsi Ali, to the traditions that gave rise to the social order in the first place.

What’s missing from this account, though, is an explanation of how you get from the desire for meaning or the fear of death to the specific content of religious belief

One of the strongest attempts to explain the substance and content of supernatural belief comes from psychological theorists like Pascal Boyer and Paul Bloom, who argue that humans naturally believe in invisible minds and impossible beings because of the same cognitive features that let us understand other human minds and their intentions

Such understanding is essential to human socialization, but as Bloom puts it, our theory of mind also “overshoots”: Because “we perceive the world of objects as essentially separate from the world of minds,” it’s easy for us “to envision soulless bodies and bodiless souls. This helps explain why we believe in gods and an afterlife.

And because we look for intentionality in human beings and human systems, we slide easily into “inferring goals and desires where none exist. This makes us animists and creationists.”

Boyer, for his part, argues that our theories about these imagined invisible beings tend to fall into their own cognitively convenient categories. We love supernatural beings and scenarios that combine something familiar and something alien, from ghosts (what if there were a mind — but without a body!)

With these arguments you can close the circle. People want meaning, societies need order, our minds naturally invent invisible beings, and that’s why the intelligent, rational, liberal Ayaan Hirsi Ali is suddenly and strangely joining a religion

here’s what this closed circle leaves out: The nature of actual religious experience, which is just much weirder, unexpected and destabilizing than psychological and evolutionary arguments for its utility would suggest, while also clearly being a generative force behind the religious traditions that these theories are trying to explain.

another path, which I’ve been following lately, is to read about U.F.O. encounters — because clearly the Pentagon wants us to! — and consider them as a form of religious experience, even as the basis for a new half-formed 21st-century religio

when you go deeper into the narratives, many of their details and consequences resemble not some “Star Trek”-style first contact, but the supernatural experiences of early modern and pre-modern societies, from fairy abductions to saintly and demonic encounters to brushes with the gods.

it’s a landscape of destabilized agnosticism, filled with competing theories about what’s actually going on, half-formed theologies and metaphysical pictures blurring together with scientific and pseudoscientific narratives, with would-be gurus rushing to embrace specific visions and skeptics cautioning about the potentially malign intentions of the visitors, whatever or whoever they may be.

Far from being a landscape created by the human desire for sense-making, by our tendency to impose purpose and intentionality where none exists, the realm of U.F.O. experience is a landscape waiting for someone to make sense of it, filled with people who wish they had a simple, cognitively convenient explanation for what’s going on.

the U.F.O. phenomenon may be revealing some of the raw material of religion, the real place where all the ladders start — which is with revelation crying out for interpretation, personal encounter awaiting a coherent intellectual response.

if that is where religion really comes from, all the evolutionary and sociological explanations are likely to remain interesting but insufficient, covering aspects of why particular religions take the shape they do, but missing the heart of the matter.

why were we given Christianity in the first place? Why are we being given whatever we’re being given in the U.F.O. phenomenon?

The only definite answer is that the world is much stranger than the secular imagination thinks.

The economy that Hickel envisions would cease to pursue growth, green or otherwise. Materials and energy will still be consumed, and waste generated, but at much lower levels. All impacts on the natural world will be tethered to the question, “Growth for whom, and to what ends?” In place of an individualistic consumer economy, Hickel’s post-growth economy would direct itself toward the creation of public goods that allow the many to live well—mass transit, health care—rather than to keep a few in luxury.

A growing body of research reveals an inverse relationship between “happiness” and growth beyond a certain point.

In the rich countries, general contentment peaked in 1950, when GDP and real per capita incomes were fractions of their present size (and inequality near modern historic lows); degrowthers posit that similar happiness levels will be reclaimed on the way back down the economic mountain

Hickel describes a post-growth economy defined by stability and equality, and the freedom and leisure possible when the economy is no longer subservient to the god of growth

He estimates that the U.S. economy could be scaled down by as much as 65 percent while still improving the lives of its citizens. This includes the metric most often tied to celebrations of endless growth: life expectancy.

degrowth will entail a steep reduction across a much wider range of high-energy consumer goods. Keeping a global economy within safe ecological limits is a zero-sum game.

When limited resources are directed toward clean energy infrastructure, public health care, and regenerative agriculture, it will still be possible to build and power modern 24-hour hospitals in every city, but not to have Xbox consoles, two-car garages, and giant appliances in every home.

would have to redefine it, too.

The post-growth economy could not succeed solely by redistributing wealth; it would have to redefine it, too.

He argues that short-term growth would have to continue in those countries that have still not achieved the basic levels of sanitation, infrastructure, and education needed for a decent standard of living, to close the gap. Their larger goal, meanwhile, would be to break free from their historical role as a source of natural resources and cheap labor for the north.

For degrowth to be just, global, and effective, the sharpest reduction in consumption will have to come from the north, where the greatest damage to the planet is currently being done

Ecological economists generally agree that the safe outer limit is eight tons

One person in a low-income country has a materials footprint of roughly two tons per year, a measure of total raw materials consumed, including those embodied in imports. In lower-middle–income countries, that number is four tons; in upper-middle–income countries, 12 tons. In the high-income nations of North America, Europe, and Asia, the number leaps to 28

The wealthiest 20 percent of the human population is responsible for 90 percent of “overshoot” carbon in the atmosphere (that is, a level of carbon that exceeds the limit needed to keep global temperature rise below 2 degrees Celsius)

The planet’s richest one percent has a carbon footprint twice the size of the poorest half of the world’s population combined

For the global north, degrowth not only starts at home, it starts with the biggest houses.

Less Is More doesn’t end in a poetic appreciation for nature’s majesty, but by teasing out its implications for the political project of preserving a habitable planet. Hickel devotes much of the book to explaining that degrowth must be central to this project, promising not just survival, but real democracy, social abundance, and liberation.

Both involve broad social shifts away from private consumption and toward the production of shared public goods.

This beautiful coincidence overlaps with policy programs like the Green New Deal in important way

In July 1979, shortly after installing a set of solar panels over the West Wing, Jimmy Carter did something peculiar for a peacetime president. He asked Americans to sacrifice: to consume less, take public transit more, value community over material things, and buy bonds to fund domestic energy development, including solar

Next to Schumacher’s “Buddhist economics,” Debsian socialism was reformist tinkering. Schumacher didn’t see liberation as a matter of reshuffling the ownership and management structures of the smokestack-powered growth economy. He believed a deeper transformation was needed to maintain a livable planet. This would require new socioecological blueprints “designed for permanence.” As the left and the right battled for control over growth’s levers and spoils, Schumacher pointed out how both had become blind to the rise of growth as its own self-justifying, pan-ideological religion; its patterns of production and consumption, he observed, required “a degree of violence” that did not “fit into the laws of the universe.”

They determined that infinite growth was, in fact, impossible on a finite planet. Barring a major course correction, the team projected, growthism would result in an ecological systems breakdown sometime in the middle of the twenty-first century

This warning, detailed in the 1972 bestseller The Limits to Growth, has aged better than the scorn heaped on it

We are now witnessing what appears to be the beginnings of the collapse predicted nearly 50 years ago

In his new book, Less Is More, Jason Hickel, an anthropologist and journalist, attempts to bring a comprehensive critique of growth closer to the center of the conversation, arguing through a sweeping history of capitalism that it’s uncontrolled growth, not its controlled arrest and reversal, that is the preposterous concept.

This economic and political revolution was reinforced by a complementary scientific one that displaced the lingering animist cosmology of pre-capitalist Europe. The dualism of Francis Bacon and Descartes held reason to be distinct from and superior to matter.

The idea of limitless growth is a relatively recent one. In Less Is More, Hickel traces its origins to the enclosure of the European commons in the sixteenth century

Starving refugees were scattered and forced into a new economy defined by neo-feudal servitude and wage labor. Landowners, meanwhile, began amassing great stores of surplus wealth.

By the mid-1800s, a new “science” had arisen from these assumptions. Neoclassical economics fully abstracted the economy from the natural world. The economy was geared not toward the creation of a happy and prosperous society, but toward the perpetual growth of wealth as its own end, achieved in an inherently virtuous cycle of converting labor and resources into capital, to be accumulated and reinvested in faster and more productive conversions of labor and resources

This ideology subsumed and profaned notions about progress and morality held by the classical economists, until eventually the field even l

This process unfolded despite repeated warnings along the way. Classical economists like John Stuart Mill and, to a lesser extent, Adam Smith not only acknowledged the existence of natural limits to growth, but saw economic development as a phase; at some point, they believed, nations would create enough wealth to pursue other definitions of progres

the caveats issued by Simon Kuznets, father of the concept adopted in the twentieth century as growth’s universal and signature metric: gross domestic product. Kuznets, Hickel points out, “warned that we should never use GDP as a normal measure of economic progress,” because GDP does not distinguish between productive and destructive behavior

Most people encounter the growth debate, if they encounter it at all, through the idea of “green growth.

This is a vision for our collective future based on the belief that technological advance will drastically reduce the amount of raw materials needed to sustain growth—a process known as dematerialization—and “decouple” growing GDP from its ecological impacts.

boosters of the idea point to the transition by rich countries from manufacturing to service-based economies, as well as efficiency gains in energy and in the use of materials

The belief that green growth will save us, also known as “ecomodernism” or “ecopragmatism,” has become a trendy article of faith among elites who acknowledge climate change and the dangers of breaching ecological boundaries

n 2017, Barack Obama threw his support behind the idea in an article for Science magazine, maintaining that signs of decoupling in major economies “should put to rest the argument that combatting climate change requires accepting lower growth or a lower standard of living.”

The argument that capitalism can grow itself out of the present crisis may be soothing to those who like the world as it is. It also relies on the kind of accounting tricks and rejection of reality

By only counting the emissions created within a country that imports most of its cars, washing machines, and computers, you end up pushing the emissions related to their production off the books. When you factor them back in, the picture is much less green. A number of recent studies show no evidence of meaningful decoupling—in energy or materials—even as the world increases its use of renewable energy and finds ways to use some materials more efficiently.

Green growth, Hickel concludes, is an ecologically incoherent “fairy tale.”

consider what the ecomodernist position asks us to believe. The current system requires annual growth of roughly 3 percent to avoid the shock of recession. This means doubling the size of the economy every 23 years

he economy of 2000 must be 20 times larger in the year 2100, and 370 times larger in the year 2200.

Hickel is less interested in the macroeconomic details of this future than are growth critics based in economics departments, like Tim Jackson and Kate Raworth, and more focused on the leisure, security, and general human flourish

he makes an alluring case that degrowth does not require anything like the “command-and-control fiasco of the Soviet Union, or some back-to-the-caves, hair-shirted disaster of voluntary impoverishment.”

Attaining the benefits of the post-growth economy would, however, require what the present consumer society considers “sacrifices.

it’s not clear how many of them are ready to give up its superficial pleasures enabled by consumer debt

Among nations, there’s also the question of fairness: Wouldn’t it be unjust to impose degrowth across the world, when it’s disproportionately the countries of the global north that have spent centuries burning through the planet’s resources?

This output tracks to the one percent’s share of global wealth—a number equal to the GDP of the bottom 169 countries.

Even if you accept the argument that inequality would be best addressed by more centuries of trickle-down growth, you keep running up against the simple fact of its impossibility. Even just one more century of growth—which so far has shown no sign of taking a less destructive form—will require multiple earths

Hickel is serious about bringing the system critiques of E.F. Schumacher and others out of their traditional cloisters and into the streets, and has sought allies in this effort

emphasize what Hickel calls the “beautiful coincidence” of degrowth: that “what we need to do to survive is the same as what we need to do to have better lives.”

Both are internationalist in outlook, and see the world through a lens of climate justice as well as climate equilibrium.

that is, communicating the many benefits of moving beyond the insecurity and terrors of the current system, and building a new society that is sustainable, stable, democratic, and fundamentally better in every way.

Contemporary billionaires appear to understand civics and civilians as impediments to their progress, necessary victims of the externalities of their companies’ growth, sad artefacts of the civilisation they will leave behind in their inexorable colonisation of the next dimension

on an individual basis today’s tech billionaires are not any wealthier than their early 20th-century counterparts. Adjusted for inflation, John Rockefeller’s fortune of $336bn and Andrew Carnegie’s $309bn exceed Musk’s $231bn, Bezos’s $165bn and Gates’s $114bn.

as chronicled by Peter Turchin in End Times, his book on elite excess and what it portends, today there are far more centimillionaires and billionaires than there were in the gilded age, and they have collectively accumulated a much larger proportion of the world’s wealth

In 1983, there were 66,000 households worth at least $10m in the US. By 2019, that number had increased in terms adjusted for inflation to 693,000

Back in the industrial age, the rate of total elite wealth accumulation was capped by the limits of the material world. They could only build so many railroads, steel mills and oilwells at a time. Virtual commodities such as likes, views, crypto and derivatives can be replicated exponentially.

Digital businesses depend on mineral slavery in Africa, dump toxic waste in China, facilitate the undermining of democracy across the globe and spread destabilising disinformation for profit – all from the sociopathic remove afforded by remote administration.

Zuckerberg had to go all the way back to Augustus Caesar for a role model, and his admiration for the emperor borders on obsession. He models his haircut on Augustus; his wife joked that three people went on their honeymoon to Rome: Mark, Augustus and herself; he named his second daughter August; and he used to end Facebook meetings by proclaiming “Domination!”

Zuckerberg told the New Yorker “through a really harsh approach, he established two hundred years of world peace”, finally acknowledging “that didn’t come for free, and he had to do certain things”. It’s that sort of top down thinking that led Zuckerberg to not only establish an independent oversight board at Facebook, dubbed the “Supreme Court”, but to suggest that it would one day expand its scope to include companies across the industry.

In response to the accusation that the US government organised a coup against Evo Morales in Bolivia in order for Tesla to secure lithium there, Musk tweeted: “We will coup whoever we want! Deal with it.”

Today’s billionaire philanthropists, frequently espousing the philosophy of “effective altruism”, donate to their own organisations, often in the form of their own stock, and make their own decisions about how the money is spent because they are, after all, experts in everything

Their words and actions suggest an approach to life, technology and business that I have come to call “The Mindset” – a belief that with enough money, one can escape the harms created by earning money in that way. It’s a belief that with enough genius and technology, they can rise above the plane of mere mortals and exist on an entirely different level, or planet, altogether.

By combining a distorted interpretation of Nietzsche with a pretty accurate one of Ayn Rand, they end up with a belief that while “God is dead”, the übermensch of the future can use pure reason to rise above traditional religious values and remake the world “in his own interests”

Nietzsche’s language, particularly out of context, provides tech übermensch wannabes with justification for assuming superhuman authority. In his book Zero to One, Thiel directly quotes Nietzsche to argue for the supremacy of the individual: “madness is rare in individuals, but in groups, parties, nations, and ages it is the rule”.

In Thiel’s words: “I no longer believe that freedom and democracy are compatible.”

This distorted image of the übermensch as a godlike creator, pushing confidently towards his clear vision of how things should be, persists as an essential component of The Mindset

Any new business idea, Thiel says, should be an order of magnitude better than what’s already out there. Don’t compare yourself to everyone else; instead operate one level above the competing masses

For Thiel, this requires being what he calls a “definite optimist”. Most entrepreneurs are too process-oriented, making incremental decisions based on how the market responds. They should instead be like Steve Jobs or Elon Musk, pressing on with their singular vision no matter what. The definite optimist doesn’t take feedback into account, but ploughs forward with his new design for a better world.

This is not capitalism, as Yanis Varoufakis explains in his new book Technofeudalism. Capitalists sought to extract value from workers by disconnecting them from the value they created, but they still made stuff. Feudalists seek an entirely passive income by “going meta” on business itself. They are rent-seekers, whose aim is to own the very platform on which other people do the work.

The antics of the tech feudalists make for better science fiction stories than they chart legitimate paths to sustainable futures.

the real problem with Mr. Andreessen’s manifesto may be not that it’s too outlandish, but that it’s too on-the-nose.

Neoreactionary thought contends that the world would operate much better in the hands of a few tech-savvy elites in a quasi-feudal system. Mr. Andreessen, through this lens, believes that advancing technology is the most virtuous thing one can do.

And the way we regard that wealth as a product of good decision-making and righteous hard work, no matter how many billions of dollars of investors’ money they may have vaporized, how many other people contributed to their success or how much government money subsidized it

In the case of ordinary individuals, however, debt is regarded as not just a financial failure but a moral one. (If you are successful and have paid your student loans off, taking them out in the first place was a good decision. If you haven’t and can’t, you were irresponsible and the government should not enable your freeloading.)

He articulates (albeit in a refrigerator magnet poetry kind of way) a strain of nihilism that has gained traction among tech elites, and reveals much of how they think about their few remaining responsibilities to society.

This strain of thinking is disdainful of democracy and opposes institutions (a free press, for example) that bolster it. It despises egalitarianism and views oppression of marginalized groups as a problem of their own making.

Who is doing the telling here, and who is being told? It’s not technology (a term so broad it encompasses almost everything) that’s reducing wages and increasing inequality — it’s the ultrawealthy, people like Mr. Andreessen.

It argues for an extreme acceleration of technological advancement regardless of consequences, in a way that makes “move fast and break things” seem modest.

Mr. Andreessen claims to be against authoritarianism, but really, it’s a matter of choosing the authoritarian — and the neoreactionary authoritarian of choice is a C.E.O. who operates as king.

it is taken seriously by people who imagine themselves potential Chief Executive Authoritarians, or at the very least proxies. This includes another Silicon Valley billionaire, Peter Thiel, who has funded some of Mr. Yarvin’s work and once wrote that he believed democracy and freedom were incompatible.

how did they sell so many other people on it? By pretending that for all their wealth and influence, they are not the real elites.

When Mr. Andreessen says “we” are being lied to, he includes himself, and when he names the liars, they’re those in “the ivory tower, the know-it-all credentialed expert worldview,” who are “disconnected from the real world, delusional, unelected, and unaccountable — playing God with everyone else’s lives, with total insulation from the consequences.”

His depiction of academics of course sounds a lot like — well, like tech overlords, who are often insulated from the real-world consequences of their inventions, including but not limited to promoting disinformation, facilitating fraud and enabling genocidal regimes.

“We are told that technology takes our jobs,” Mr. Andreessen writes, “reduces our wages, increases inequality, threatens our health, ruins the environment, degrades our society, corrupts our children, impairs our humanity, threatens our future, and is ever on the verge of ruining everything.”

You can see it in the way we valorize the C.E.O.s of “unicorn” companies who have expanded their wealth far beyond what could possibly be justified by their individual contributions

The argument for total acceleration of technological development is not about optimism, except in the sense that the Andreessens and Thiels and Musks are certain that they will succeed. It’s pessimism about democracy — and ultimately, humanity.

the billionaire classes of Silicon Valley are frustrated that they cannot just accelerate their way into the future, one in which they can become human/technological hybrids and live forever in a colony on Mars

In pursuit of this accelerated post-Singularity future, any harm they’ve done to the planet or to other people is necessary collateral damage. It’s the delusion of people who’ve been able to buy their way out of everything uncomfortable, inconvenient or painful, and don’t accept the fact that they cannot buy their way out of death.

To me, that letter wasn’t just an invitation to a fancy summer program—it was an invitation into an educational world that I thought would change my life.

it wasn’t the differences between us that posed the biggest challenge to our unity; it was the constant reminders from above of those differences, all the ways we were hierarchically organized or comparatively privileged or fundamentally limited in our views. We were challenged to transcend those limitations and build the foundations of a community, but for that you need good faith, which was in short supply.

The other problem was that TASP lacked all the mechanisms of a functioning democracy. We had been cherry-picked to represent diversity, but actually the point was for all of us to arrive at the same conclusions—men talked too much, the world was fraught with microaggressions, dodgeball was bad, and eggs were worse. There was no framework for disagreement, no space for ideological detours, no home for structural challenges to the so-called intentional community we lived in.

Nobody wanted to deal with the key annoyance of democracy—learning to tolerate our differences.

It’s only now that I recognize that the truth of this statement—after all, what 17-year-old knows what’s best for them—served to justify the anti-democratic reality of a space contemptuous of every experience except for those of “oppressed groups,” as determined by the factota. It is equally alarming to see that the so-called leaders of my teenage years are now actively remaking a space once devoted to self-exploration and communal understanding in their own intellectual self-image, as a place where questioning and self-determination are being eliminated in favor of received truth.

In 2022, the Telluride Association announced that they were discontinuing TASP and expanding TASS, the equivalent program for sophomores, into a program with two focus areas—“Critical Black Studies” and “Anti-Oppressive Studies.”

Students would no longer live all together, like we did, according to Nunn’s vision. Instead, the “Critical Black Studies” community would live and study separately, creating an entirely Black space. Afternoons and evenings were no longer reserved for things like Nerf wars or eating entire jars of sprinkles, which were the activities that allowed our diverse group to come together, and which I remember much more vividly than all my seminar readings combined. Instead, the students would participate in anti-racism workshops created by the factota. It was this new program that became the “anti-racist Hell” that Vincent Lloyd lamented in his article.

My mom dropped me off at the local Panera, where the interviewer was already sitting in a booth reading a novel when I arrived. He was an older professor who still conducted interviews because he’d had such a transformative experience at TASP. He explained that he came to the seminar as a committed far-left radical, but he struck up an unlikely friendship with a staunch conservative and William F. Buckley devotee, with whom he disagreed about, and argued fervently over, everything. Proudly, he told me that the two men remained friends to this day.

By the end of his tenure, he was summoned into an empty classroom by the students, who read their allegations about his behavior—and demands that he change his teaching—from sheets of paper. Every word coming out of their mouths was clearly pulled from conversations with Keisha. A white girl referred to her factota in her remarks: “Keisha speaks for me. She says everything I think better than I ever could.”

I remember being an eager-to-please high schooler on the first day of TASP, sitting in a circle with big aspirations but very little knowledge of the world, wanting so badly to be accepted in an elite space I assumed would give me all the answers, if I could only absorb the guiding principle: You don’t know what’s best for you.

It was easy for me to sympathize with Lloyd, who spent his summer battling with one factota, Keisha, who found him “triggering” and his readings “insufficiently radical,” was frustrated by his insistence on unspooling complex racial ideas in the slow seminar format rather than holding straightforward lectures, and frequently intervened when his discussions caused TASPers “harm.”

The final rule was relayed by Carlos. With a stern look on his face, he explained that while these rules might seem daunting, all the factota had done this before, and there was one mantra in particular that guided them through their time. The girl next to me opened a notebook and poised her pen eagerly over the page. “During your six weeks here, you should always remember … you don’t know what’s best for you.” He intoned this mantra with such gravitas that the room briefly fell into silence.

TASPers were tasked with governing ourselves through nightly house meetings, bylaw votes, and a complex web of committees regulating everything from kitchen duty to leisure. Our community would be “semi-monastic,” meaning that we were “strongly, strongly encouraged” to limit our contact with the outside world in favor of “turning inward” and “engaging in communal reflection.” To ensure that we learned as much as possible from our peers, there was a ban on “exclusive relationships” of all platonic shades, which would be enforced through assigned seating, periodic roommate switches, minimum group-outing sizes, and good-old-fashioned cockblocking.

Discerning observers will note that doing what “necessity indicates” is a mandate dependent entirely on the values and whims of its executioners. In the case of TASP, necessity apparently indicated living in accordance with not only the Nunnian ideals but also the standards of our factota, most of whom couldn’t yet legally drink but had absolute moral authority over who could take up space, who could express their politics, and who deserved to be there at all. TASP was their world; we were just figuring out how to live in it.

The factota had various tactics to combat these relationships, from sober one-on-one interventions to interrupting group hangs to, notably, a roommate-switch halfway through the program because people were getting too close. This switch was aimed in no small part at Mark, who had been paired with a fellow sporty private-school guy in a cavernous room on the second floor. They bonded instantly, and their room would house all kinds of semi-exclusive hangs, from playlist-making to the occasional horny game of “Never Have I Ever.”

Accordingly, the factota disapproved of our friendship. Kaitlyn felt strongest about limiting his presence in my life and often pulled me aside to warn me against Mark, deeming his influence to be restrictive. She’d accost me to relay a supposedly insufferable remark he’d made during seminar or shoot me pointed stares whenever someone mentioned male entitlement during a house meeting, ignoring my protests that I found it difficult to distance myself from a naturally occurring friendship, and in fact enjoyed chatting with someone so different from myself. Wasn’t that supposed to be the point of TASP, anyway?

Instead, she made it a personal project to interrupt our conversations, wedge herself in between us at dinner, and skew our committee assignments so we couldn’t so much as wash dishes at the same time.

As a white guy studying classics at a high school with a five-figure price tag, Mark regularly landed in the crosshairs of our Sunday night conversations, receiving frequent reminders to “check his privilege” when he cited too much rarefied literature in class conversations and to “cede his time” to minorities or women during house discussions.

(A study of sixty-seven civil wars published in the Journal of Peace Studies in 2021 found no evidence that ceasefires and prisoner releases led to sustainable peace agreements.)

Because of Israel’s deep alliance with this country, its wars run on a timer: When will the U.S. conclude that its interests, and Israel’s, require that hostilities end? After the atrocities of October 7th, the Israel Defense Forces launched an unprecedented retaliation and, because of the predictable killing and immiseration of innocents which followed, effectively shortened the time that the Biden Administration and European allies were likely to offer unqualified support.

there is no way for the I.D.F. to fight what amounts to a war of attrition without killing many more noncombatants

In any event, Israel cannot “destroy” or “eliminate” Hamas anytime soon. With international diplomatic support, however, it might be able to disarm, suppress, and further delegitimatize the group

Doing so would require the committed help of those powerful Arab states, such as Egypt and Saudi Arabia, whose leaders fear and despise the Islamist ideology that Hamas espouses.

Durable Israeli security cannot be achieved without Palestinian sovereignty. The alternative to re-starting the difficult work toward a sustainable deal is violence with no end in sight. ♦

This is triggering a U.S.-China cold war, mass migrations from south to north and an America that has become more unreliable than indispensable.

that’s not the half of it. Because now that advanced military technologies like drones are readily available, smaller players can wield much more power and project it more widely than ever before, enabling even their bad choices to shake the world

This is why I referred to Russia’s invasion of Ukraine as our first true world war, and why I feel that Hamas’s war with Israel is in some ways our second true world war.

They are being fought on both physical battlefields and digital ones, with huge global reach and implications.

Indeed, in today’s tightly wired world, it is possible that the war over the Gaza Strip — which is roughly twice the size of Washington, D.C. — could decide the next president in Washington, D.C., as some young Democrats abandon President Biden because of his support for Israel.

before we become too pessimistic, let us remember that these choices are just that: choices. There was nothing inevitable or foreordained about them

Gorbachev, Deng, Anwar el-Sadat, Menachem Begin, George H.W. Bush and Volodymyr Zelensky, to name but a few, faced excruciating choices, but they chose forks in the road that led to a safer and more prosperous world, at least for a time

What is the essential ingredient that Dubai has and Gaza lacks? Because both began, in one sense, as the convergence of sand and seawater at crucial intersections of the world.

The short answer is visionary leadership.Dubai has benefited from two generations of monarchs in the United Arab Emirates who had a powerful vision of how the U.A.E. in general and the emirate of Dubai in particular could choose to be Arab, modern, pluralistic, globalized and embracing of a moderate interpretation of Islam

Their formula incorporates a radical openness to the world, an emphasis on free markets and education, a ban on extremist political Islam, relatively little corruption, a strong rule of law promulgated from the top down and a relentless commitment to economic diversification, talent recruitment and development.

Any of Dubai’s neighbors — Kuwait, Qatar, Oman, Bahrain, Iran and Saudi Arabia — could have done the same with their similar coastlines, but it was the U.A.E. that pulled it off by making the choices it made.

Compare that with Gaza, where the role models today are Hamas martyrs in its endless war with Israel.

Among the most ignorant and vile things that have been said about this Gaza war is that Hamas had no choice — that its wars with Israel, culminating on Oct. 7 with a murderous rampage, the kidnappings of Israelis as young as 10 months and as old as 86 and the rape of Israeli women, could somehow be excused as a justifiable jailbreak by pent-up males.

Let’s go to the videotape: In September 2005, Ariel Sharon completed a unilateral withdrawal of all Israeli forces and settlements from Gaza, which Israel occupied in the 1967 war. In short order, Hamas began attacking the crossing points between Gaza and Israel to show that even if Israel was gone, the resistance movement wasn’t over; these crossing points were a lifeline for commerce and jobs, and Israel eventually reduced the number of crossings from six to two.

In January 2006, the Palestinians held elections hoping to give the Palestinian Authority legitimacy to run Gaza and the West Bank. There was a debate among Israeli, Palestinian and Bush administration officials over whether Hamas should be allowed to run in the elections — because it had rejected the Oslo peace accords with Israel.

Yossi Beilin, one of the Israeli architects of Oslo, told me that he and others argued that Hamas should not be allowed to run, as did many members of Fatah, Arafat’s group, who had embraced Oslo and recognized Israel. But the Bush team insisted that Hamas be permitted to run without embracing Oslo, hoping that it would lose and this would be its ultimate refutation.

Fatah ran unrealistically high numbers of candidates in many districts, dividing the vote, while the more disciplined Hamas ran carefully targeted slates and managed to win the parliamentary majority.

Hamas then faced a critical choice: Now that it controlled the Palestinian parliament, it could work within the Oslo Accords and the Paris protocol that governed economic ties between Israel, Gaza and the West Bank — or not.

Hamas chose not to — making a clash between Hamas and Fatah, which supported Oslo, inevitable

That led to the first Israeli economic blockade of Gaza — and what would be 22 years of on-and-off Hamas rocket attacks, Israeli checkpoint openings and closings, wars and cease-fires, all culminating on Oct. 7.

These were fateful choices. Once Sharon pulled Israel out of Gaza, Palestinians were left, for the first time ever, with total control over a piece of land. Yes, it was an impoverished slice of sand and coastal seawater, with some agricultural areas. And it was not the ancestral home of most of its residents. But it was theirs to build anything they wanted.

Hamas had a choice: to replicate Dubai in 2023 or replicate Hanoi in 1968. It chose to replicate Hanoi, whose Củ Chi tunnel network served as the launchpad for the ’68 Tet offensive.

Hamas is not simply engaged in some pure-as-the-driven-snow anticolonial struggle against Israel. Only Hamas’s useful idiots on U.S. college campuses would believe that.

Hamas is engaged in a raw power struggle with Fatah over who will control Gaza and the West Bank, and it’s engaged in a power struggle in the region — alongside other pro-Muslim Brotherhood parties and regimes (like Turkey and Qatar) — against pro-Western monarchies like Saudi Arabia, Jordan, Kuwait and the U.A.E. and military-led regimes like Egypt’s.

In that struggle, Hamas wanted Gaza isolated and in conflict with Israel because that allowed Hamas to maintain its iron-fisted political and Islamist grip over the strip, foregoing elections and controlling all the smuggling routes in and out, which funded its tunnels and war machine and the lifestyle of its leaders and loyalists

The only exit from this mutually assured destruction is to bring in some transformed version of the Palestinian Authority in the West Bank — or a whole new P.L.O.-appointed government of Palestinian technocrats — in partnership with moderate Arab states like Egypt, Jordan and Saudi Arabia. But when I raise that with many Israelis right now, they tell me, “Tom, it’s not the time. No one wants to hear it.”

please, spare me the Harvard Yard nonsense that this war is all about the innocent, colonized oppressed and the evil, colonizing oppressors; that Israel alone was responsible for the isolation of Gaza; and that the only choice Hamas had for years was to create an underground “skyline” of tunnels up to 230 feet deep (contra Dubai) and that its only choice on Oct. 7 was martyrdom.

But our story about agency and choices does not stop there. Benjamin Netanyahu, Israel’s longest-serving prime minister — 16 years — also made choices. And even before this war, he made terrible ones — for Israel and for Jews all over the world.

Before this war, Netanyahu actively worked to keep the Palestinians divided and weak by strengthening Hamas in Gaza with billions of dollars from Qatar, while simultaneously working to discredit and delegitimize the more moderate Palestinian Authority in Ramallah, committed to Oslo and nonviolence in the West Bank.

Netanyahu’s goal has always been to destroy the Oslo option once and for all. In that, Bibi and Hamas have always needed each other: Bibi to tell the United States and Israelis that he had no choice, and Hamas to tell Gazans and its new and naïve supporters around the world that the Palestinians’ only choice was armed struggle led by Hamas.

This is now a common strategy for consolidating and holding power forever by a single political faction and disguising it with an ideology of resistance. It’s no wonder they all support one another.

Don’t they get it? Netanyahu’s greatest political achievement has been to persuade Israelis and the world that it’s never the right time to talk about the morally corrosive occupation and how to help build a credible Palestinian partner to take it off Israel’s hands.

He and the settlers wore everyone down. When I covered the State Department in the early 1990s, West Bank settlements were routinely described by U.S. officials as “obstacles to peace.” But that phrase was gradually dropped. The Trump administration even decided to stop calling the West Bank “occupied” territory.

Israel is being surrounded by what I call Iran’s landcraft carriers (as opposed to our aircraft carriers): Hamas, Hezbollah, the Houthis and Shiite militias in Iraq. Iran is squeezing Israel into a multifront war with its proxies. I truly worry for Israel.

But Israel will have neither the sympathy of the world that it needs nor the multiple allies it needs to confront this Iranian octopus, nor the Palestinian partners it needs to govern any post-Hamas Gaza, nor the lasting support of its best friend in the world, Joe Biden, unless it is ready to choose a long-term pathway for separating from the Palestinians with an improved, legitimate Palestinian partner.

For all these reasons, if Netanyahu keeps refusing because, once again, politically, the time is not right for him, Biden will have to choose, too — between America’s interests and Netanyahu’s.

In sum, this war is so ugly, deadly and painful, it is no wonder that so many Palestinians and Israelis want to just focus on survival and not on any of the choices that got them here

The Haaretz writer Dahlia Scheindlin put it beautifully in a recent essay:The situation today is so terrible that people run from reality as they run from rockets — and hide in the shelter of their blind spots. It’s pointless to wag fingers. The only thing left to do is try and change that reality.

Biden has backed multiple actions, including a renewed assault weapons ban and universal background checks. But the president, whose fellow Democrats only narrowly control Congress, has cited the limits of executive action and urged lawmakers to act.Democrats need 10 Republican senators' support to pass any legislation.

This week the first of 21 funerals are scheduled in Uvalde.Residents of the shattered town urged Biden to "do something" about gun violence as he visited on Sunday to meet with families and first responders.

While school shootings are shocking, U.S. gun violence occurs regularly. Over the weekend, six people were shot and wounded in Chattanooga, Tennessee, while at least one person died and several were injured amid gunfire at an outdoor festival in Oklahoma City, local media reported.

But using them would mean cutting a deal with a brutal leader closely allied with President Vladimir V. Putin of Russia, underscoring the painful moral and political decisions that now confront Western leaders as they scramble to avert a global food crisis.

The Lithuania route appears to be the most promising for getting food quickly to areas like the Middle East and Africa that need it the most, even if it is also a long shot.

“This is a decision that politicians need to take not me,” Mr. Latakas, the Klaipeda port director, said. “It is up to them to decide what is most important.”

Western nations like the United States, as well as Ukraine, oppose lifting sanctions imposed on Russia over its invasion but have not ruled out a deal with Belarus.

The war has halted those shipments, leaving around 25 million tons of grain, according to U.N. estimates, from last year’s harvest stranded in silos and at risk of rotting if it is not moved soon. A further 50 million tons is expected to be harvested in coming months. The grain elevators in Ukraine that have not been damaged or destroyed by shelling are quickly filling up. Soon, there will be no room left to store the incoming harvest.

Ukraine’s foreign minister, said severe bottlenecks meant that the existing routes through Poland and Romania “can provide only limited alleviation of the food crisis” given the volumes that need to be moved.

Warning of an approaching “hurricane of hunger,” the head of the United Nations, António Guterres, has sought to negotiate a deal under which Ukrainian grain would be transported out of the country by ship or train, and in exchange Russia and Belarus would sell fertilizer products to the global market without the threat of sanctions.

That means that Western governments and Ukraine are left to try out a range of possible solutions fraught with problems. Test runs of trains carrying grain from Ukraine through Poland to Lithuania, for example, have taken three weeks because of different track gauges in neighboring countries, requiring cargos to be loaded and unloaded multiples times.

Turkey has proposed using its ships to transport grain from Odesa, which, in addition to getting Ukraine to demine the port, would require an agreement from Russia not to hinder vessels.

But faced with the considerable challenges of executing such a plan, the best option for getting large quantities of Ukrainian grain to hungry people is probably by rail through Belarus to Klaipeda and other Baltic ports in Latvia and Estonia.That “won’t solve everything, but it would significantly alleviate the situation,”

Ukraine is opposed to any easing of sanctions against Russia but, increasingly desperate to move grain trapped by the war, is more open to the idea of a temporary easing of sanctions against Belarusian potash.

Roman Slaston, the head of Ukraine’s main agricultural lobby, said one challenge was that many rail connections through Belarus had been blown up by Belarusian railway employees sympathetic to the Ukrainian cause.

“Given that the Russian Army is still in Belarus, who is going to pay to repair that now?” Mr. Slaston asked. “This is like some kind of madness.”

We don’t grow food to store it,” he said. “People in Africa won’t be fed by our grain sitting in bags in our fields.”

The long and triumphant reign of its first emperor, Augustus, began a golden age of peace and prosperity;

As legend has it, Rome was founded in 753 B.C. by Romulus and Remus,

twin sons

Romulus became the first king of Rome,

Rome’s era as a monarchy ended in 509 B.C.

The power of the monarch passed to two annually elected magistrates called consuls. They also served as commanders in chief of the army.

Politics in the early republic was marked by the long struggle between patricians and plebeians (the common people), who eventually attained some political power through years of concessions from patricians

In 450 B.C., the first Roman law code was inscribed on 12 bronze tablets–known as the Twelve Tables–and publicly displayed in the Roman Forum.

By around 300 B.C., real political power in Rome was centered in the Senate, which at the time included only members of patrician and wealthy plebeian families.

During the early republic, the Roman state grew exponentially in both size and power

Rome then fought a series of wars known as the Punic Wars with Carthage, a powerful city-state in northern Africa. The first two Punic Wars ended with Rome in full control of Sicily, the western Mediterranean and much of Spain. In the Third Punic War (149–146 B.C.), the Romans captured and destroyed the city of Carthage and sold its surviving inhabitants into slavery, making a section of northern Africa a Roman province.

Rome’s military conquests led directly to its cultural growth as a society, as the Romans benefited greatly from contact with such advanced cultures as the Greeks.

The first Roman literature appeared around 240 B.C., with translations of Greek classics into Latin; Romans would eventually adopt much of Greek art, philosophy and religion.

Rome’s complex political institutions began to crumble under the weight of the growing empire, ushering in an era of internal turmoil and violence.

The gap between rich and poor widened as wealthy landowners drove small farmers from public land,

When the victorious Pompey returned to Rome, he formed an uneasy alliance known as the First Triumvirate

After earning military glory in Spain, Caesar returned to Rome to vie for the consulship in 59 B.C.

Caesar received the governorship of three wealthy provinces in Gaul beginning in 58 B.C.

In 49 B.C., Caesar and one of his legions crossed the Rubicon, a river on the border between Italy from Cisalpine Gaul

Consul Mark Antony and Caesar’s great-nephew and adopted heir, Octavian, joined forces to crush Brutus and Cassius and divided power in Rome with ex-consul Lepidus in what was known as the Second Triumvirate. With Octavian leading the western provinces, Antony the east, and Lepidus Africa, tensions developed by 36 B.C. and the triumvirate soon dissolved. In 31 B.C., Octavian triumped over the forces of Antony and Queen Cleopatra of Egypt (also rumored to be the onetime lover of Julius Caesar) in the Battle of Actium

To avoid meeting Caesar’s fate, he made sure to make his position as absolute ruler acceptable to the public by apparently restoring the political institutions of the Roman republic while in reality retaining all real power for himself. In 27 B.C., Octavian assumed the title of Augustus, becoming the first emperor of Rome.

By 29 B.C., Octavian was the sole leader of Rome and all its provinces.

Augustus’ rule restored morale in Rome after a century of discord and corruption and ushered in the famous pax Romana–two full centuries of peace and prosperity.

He instituted various social reforms, won numerous military victories and allowed Roman literature, art, architecture and religion to flourish.

When he died, the Senate elevated Augustus to the status of a god, beginning a long-running tradition of deification for popular emperors.

The decadence and incompetence of Commodus (180-192) brought the golden age of the Roman emperors to a disappointing end. His death at the hands of his own ministers sparked another period of civil war, from which Lucius Septimius Severus (193-211) emerged victorious.

Meanwhile, threats from outside plagued the empire and depleted its riches, including continuing aggression from Germans and Parthians and raids by the Goths over the Aegean Sea.

Diocletian divided power into the so-called tetrarchy (rule of four), sharing his title of Augustus (emperor) with Maximian. A pair of generals, Galerius and Constantius, were appointed as the assistants and chosen successors of Diocletian and Maximian; Diocletian and Galerius ruled the eastern Roman Empire, while Maximian and Constantius took power in the west.

The stability of this system suffered greatly after Diocletian and Maximian retired from office. Constantine (the son of Constantius) emerged from the ensuing power struggles as sole emperor of a reunified Rome in 324. He moved the Roman capital to the Greek city of Byzantium, which he renamed Constantinople. At the Council of Nicaea in 325, Constantine made Christianity (once an obscure Jewish sect) Rome’s official religion.

An entirely different story played out in the west, where the empire was wracked by internal conflict as well as threats from abroad–particularly from the Germanic tribes now established within the empire’s frontiers like the Vandals (their sack of Rome originated the phrase “vandalism”)–and was steadily losing money due to constant warfare.

Rome eventually collapsed under the weight of its own bloated empire, losing its provinces one by one:

In September 476, a Germanic prince named Odovacar won control of the Roman army in Italy.

After deposing the last western emperor, Romulus Augustus, Odovacar’s troops proclaimed him king of Italy, bringing an ignoble end to the long, tumultuous history of ancient Rome. The fall of the Roman Empire was complete.

Roman aqueducts, first developed in 312 B.C., enabled the rise of cities by transporting water to urban areas, improving public health and sanitation.

Roman cement and concrete are part of the reason ancient buildings like the Colosseum and Roman Forum are still standing strong today.

Roman arches, or segmented arches, improved upon earlier arches to build strong bridges and buildings, evenly distributing weight throughout the structure.

Roman roads, the most advanced roads in the ancient world, enabled the Roman Empire

to stay connected

Women planning to join the Aurat Marches, as they are called — Urdu for “women’s march” — have faced countless threats of murder and rape, along with accusations that they receive Western funding as part of a plot to promote obscenity in Pakistan.

Last year, opposition peaked when Islamist groups demonstrated in major cities, accusing the marchers of using blasphemous slogans — a crime punishable by death in Pakistan, accusations of which have provoked lynchings and murders.

The first Aurat March was organized by a small group of women in the port city of Karachi, who hoped to draw attention to the violence, inequality and other challenges faced by women across the country.

“We had held discussions and mobilized women in various communities, collected funds by small contributions from individuals, and wrote a manifesto to articulate demands related to women’s bodily rights to the government and Pakistani society,” Ms. Kermani said.

“Younger feminists who were inspired by a series of global women’s marches took their rage against violence, moral policing and lack of bodily or sexual choices for women and marginalized genders to the streets,” s

“My body, my choice,” and performed an Urdu version of a Chilean protest song, “A Rapist in Your Path,” that assails rape culture and victim-shaming.

the protesters had even highlighted L.G.B.T.Q. rights, a bold move in Pakistan.

Some Islamist parties responded to the marches’ growing popularity by organizing their own “modesty march.” In 2020, conservatives filed court petitions in an unsuccessful attempt to stop the Aurat Marches.

A newspaper published a front-page story that referred to the marchers as prostitutes.

“If the government allows the march, we will use a baton to stop it.”

“Save our daughters.”

“As a minority, we feel increasingly insecure,” Mrs. Masih said. “At the workplace, we fear anyone can harm us on the false allegations of blasphemy, and at our homes, we fear that our daughters could be kidnapped and converted to Islam

They campaigned against the physically intrusive “virginity tests” often inflicted on women who bring accusations of rape, and a court in the northern city of Lahore banned them last year. The government has also passed a measure allowing the chemical castration of convicted rapists, another demand of the marchers.

“We were and are scared, but we know that without putting ourselves in such a dangerous situation we cannot bring change,” Ms. Kermani said.

What matters for Mearsheimer is not so much the imperialist competition of the 1890s and 1900s, but the great train-wreck that resulted, in 1914. What concerns him above all is how great power rivalry leads to war.

what Specter’s book allows us to do is to squarely locate Mearsheimer’s brand of “offensive” or “great power realism” within a history that goes back to the moment of high imperialism in the 1890s.

Specter focuses on the tradition of imperialist geopolitics that goes back to geographers like Friedrich Ratzel and naval theorists like Alfred Mahan, and descends from them to Karl Haushofer and Carl Schmitt in the 1930s and 1940s

It is important to emphasize, I think, that Mearsheimer is less a theorist or apologist for great power policy as such, than an analyst of why great power clashes lead to wars.

What Mearsheimer sees himself as doing, as far as I can tell, is to speak truth to power and to the public with a view to dialing back excessive ambition and avoiding ruinous competition.

I take issue with him in the New Statesman. Not principally on moral or ethical grounds, though I do find the naturalization of war abhorrent, but above all because I think Mearsheimer’s reified view of international politics effectively evacuates any subtle understanding of what statecraft actually consists of.

The theory we need here is not the logic of great power self-assertion, so much as the logic of great power self-destruction.

abstraction is a risky business and you have to get your abstraction “right”, otherwise you risk missing what is essential and engaging in a kind of callous and at times ludicrous reductionism.

Taking Mearsheimer’s account of great power politics for the real thing is, to my mind, a bit like confusing the anatomy of sex ed, with actual eroticism, or romance. It isn’t exactly wrong, but it entirely misses the point

the alarming thing is not so much the possibility that Mearsheimer offers justifications for what Putin has done, but, rather, the degree to which, in his reification of power relations, Mearsheimer’s thought seems to mirror Putin’s actions.

To call that kind of description an explanation begs the question. It is more like an analogue model. And that ought to be deeply alarming.

If for Putin as for Mearsheimer war really is just the extension of policy by other means, and if he was capable of taking this first step, where does this end?

The invasion of Ukraine marks the end, definitively, of Russia’s postwar era.

During the 77 years since World War II, Russia was regarded — no matter what other perceptions it carried — as the country that helped to save humanity from the greatest evil the world has ever known. Russia was the heroic country that defeated fascism, even if that victory forced 45 years of Communism on half of Europe.

Not anymore. Russia is now the nation that unleashed a new evil, and unlike the old one, it’s armed with nuclear weapons.

The primary responsibility for this evil lies squarely at the feet of Mr. Putin and his entourage.

Responsibility is the key.

for those who opposed the regime, in ways big and small, the responsibility is also ours to bear. How did it happen? What did we do wrong? How do we prevent this from happening again

responsibility was what we lacked

Russia is a very individualistic society, in which people, to quote the cultural historian Andrei Zorin, live with a “Leave me alone” mind-set. We like to isolate ourselves from one another, from the state, from the world.

This allowed many of us to build vibrant, hopeful, energetic lives against a grim backdrop of arrests and prison. But in the process, we became insular and lost sight of everyone else’s interests.

We must now put aside our individual concerns and accept our common responsibility for the war. Such an act is, first and foremost, a moral necessity.

it could also be the first step toward a new Russian nation — a nation that could talk to the world in a language other than wars and threats, a nation that others will learn not to fear.

Having convinced so many evangelicals that the next election could trigger the nation’s demise, Christian leaders effectively turned thousands of churches into unwitting cells in a loosely organized, hazily defined, existentially urgent movement—the types of places where paranoia and falsehoods flourish and people turn on one another.

“Hands down, the biggest challenge facing the Church right now is the misinformation and disinformation coming in from the outside,” Brown said.Because of this, the pastor told me, he can no longer justify a passive approach from the pulpit. The Church is becoming radicalized—and pastors who don’t address this fact head-on are only contributing to the problem

“The battle lines have been drawn,” Bolin told me, sitting in the back of his darkened sanctuary. “If you’re not taking a side, you’re on the wrong side.”

It’s the story of millions of American Christians who, after a lifetime spent considering their political affiliations in the context of their faith, are now considering their faith affiliations in the context of their politics.

“We fix our eyes not on what is seen, but on what is unseen,” Paul wrote. “Since what is seen is temporary, but what is unseen is eternal.”

The pastor said his concern was not simply for his congregation of 300, but for the millions of American evangelicals who had come to value power over integrity, the ephemeral over the eternal, moral relativism over bright lines of right and wrong.

For much of my lifetime, however, American Christians have done the opposite. Beginning in the 1980s, white evangelicals imposed themselves to an unprecedented degree on the government and the country’s core institutions

Once left to cry jeremiads about civilizational decline—having lost fights over sex and sexuality, drugs, abortion, pornography, standards in media and education, prayer in public schools—conservative Christians organized their churches, marshaled their resources, and leveraged their numbers,

Evangelical leaders set something in motion decades ago that pastors today can no longer control. Not only were Christians conditioned to understand their struggle as one against flesh and blood, fixated on earthly concerns, a fight for a kingdom of this world—all of which runs directly counter to the commands of scripture—they were indoctrinated with a belief that because the stakes were getting so high, any means was justified.

When Trump was elected thanks to a historic showing among white evangelicals—81 percent voted for him over Hillary Clinton—the victory was rightly viewed as the apex of the movement’s power. But this was, in many ways, also the beginning of its unraveling.

what’s notable about the realignment inside the white evangelical Church is its asymmetry. Pastors report losing an occasional liberal member because of their refusal to speak on Sunday mornings about bigotry or poverty or social injustice. But these same pastors report having lost—in the past few years alone—a significant portion of their congregation because of complaints that they and their staff did not advance right-wing political doctrines

Substantial numbers of evangelicals are fleeing their churches, and most of them are moving to ones further to the right.

Christianity has traditionally been seen as a stabilizing, even moderating, influence on American life. In 1975, more than two-thirds of Americans expressed “a great deal or quite a lot of confidence in the church,” according to Gallup, and as of 1985, “organized religion was the most revered institution” in American life

Today, Gallup reports, just 37 percent of Americans have confidence in the Church.

to Jeff and Deidre, Jenkinson’s stance amounted to cowardice. “I realize these are hard conversations, but the reason we left Milford is they were never willing to have the conversation,” Jeff said. “They were just trying to keep everybody happy. Paul is a conservative, but his conservatism has no teeth.”

a strictly apolitical approach can be counterproductive; their unwillingness to engage only invites more scrutiny. The whisper campaigns brand conservative pastors as moderate, and moderate pastors as Marxists. In this environment, a church leader’s stance on biblical inerrancy is less important than whether he is considered “woke.

“A pastor asked me the other day, ‘What percentage of churches would you say are grappling with these issues?’ And I said, ‘One hundred percent. All of them,’ ”

“It may sound like Chicken Little. But I’m telling you, there is a serious effort to turn this ‘two countries’ talk into something real. There are Christians taking all the populist passions and adding a transcendent authority to it.”

More than a few times, I’ve heard casual talk of civil war inside places that purport to worship the Prince of Peace. And, far from feeling misplaced, these conversations draw legitimacy from a sense of divine justice.

The Church is not a victim of America’s civic strife. Instead, it is one of the principal catalysts.

“Back when I believed there was an honorable alliance between Republicans and evangelicals, it was because I believed that our values would ultimately prevail, come what may on this Earth, whether we win or lose some election,” Brown said. “But over time, there was a shift. Losing was no longer an option. It became all about winning.”

And then,” Brown said, “came Barack Obama.”It felt silly at first—jokes about Obama’s birth certificate, comments about his faith. But over time, the discourse inside the church became more worrisome.

The cultural climate was getting chilly for evangelicals; the Great Recession was squeezing his blue-collar congregation. But much of the anxiety felt amorphous, cryptic—and manufactured. However effective Brown might be at soothing his congregants for 45 minutes on a Sunday morning, “Rush [Limbaugh] had them for three hours a day, five days a week, and Fox News had them every single night.”

Brown kept reminding his people that scripture’s most cited command is “Fear not.” But he couldn’t break through. Looking back, he understands why.

“Biblically, fear is primarily reverence and awe. We revere God; we hold him in awe,” Brown told me. “You can also have reverence and awe for other things—really, anything you put great value on. I think, in conservative-Christian circles, we place a lot of value on the life we’ve known. The earthly life we have known. The American life we’ve known …

If we see threats to something we value, we fear—that is, we revere, we hold in inappropriate awe—those who can take it away. That’s Barack Obama. That’s the left.”

For white evangelicals, the only thing more galvanizing than perceptions of their idealized nation slipping away was the conviction that their favored political party was unwilling to fight for the country’s survival.

“There was this sense that America is under siege, that the barbarians were at the gates,” Brown said. “Then along comes Donald Trump, who says he can make America great again. And for evangelicals, it was time to play for keeps.”

The Trump conversion experience—having once been certain of his darkness, suddenly awakening to see his light—is not to be underestimated, especially when it touches people whose lives revolve around notions of transformation.

Modern evangelicalism is defined by a certain fatalism about the nation’s character. The result is not merely a willingness to act with desperation and embrace what is wrong; it can be a belief, bordering on a certainty, that what is wrong is actually right.

This downward spiral owes principally to two phenomena: the constant stench of scandal, with megachurches and prominent leaders imploding on what seems like a weekly basis; and the growing perception that Christians are embracing extremist views.

Tony DeFelice is another new arrival at FloodGate—and another Christian who got tired of his pastor lacking teeth. At his previous church, in the Democratic-leaning Detroit suburb of Plymouth, “they did not speak a single word about politics. Not on a single issue,” he told me. “When we got to FloodGate, it confirmed for us what we’d been missing.”

“We didn’t leave the church. The church left us,” Tony told me. “COVID, the whole thing, is the biggest lie perpetrated on humanity that we’re ever going to see in our lifetime. And they fell for it.”

Tony and Linda say FloodGate’s style—and Bolin’s fiery messages on topics like vaccines and voter fraud—has changed the way they view their responsibilities as Christians. “This is about good against evil. That’s the world we live in. It’s a spiritual battle, and we are right at the precipice of it,” Tony said.

With the country on the brink of defeat at the hands of secularists and liberals, Tony no longer distinguishes between the political and the spiritual. An attack on Donald Trump is an attack on Christians. He believes the 2020 election was stolen as part of a “demonic” plot against Christian America. And he’s confident that righteousness will prevail: States are going to begin decertifying the results of the last election, he says, and Trump will be returned to office.

He is just as convinced that Trump won the 2020 election, he said, as he is that Jesus rose from the dead 2,000 years ago.

Most evangelicals don’t think of themselves as Locke’s target demographic. The pastor has suggested that autistic children are oppressed by demons. He organized a book-burning event to destroy occult-promoting Harry Potter novels and other books and games. He has called President Biden a “sex-trafficking, demon-possessed mongrel.”

Not long ago, Locke was a small-time Tennessee preacher. Then, in 2016, he went viral with a selfie video, shot outside his local Target, skewering the company’s policies on bathrooms and gender identity. The video has collected 18 million views, and it launched Locke as a distinct evangelical brand. He cast himself on social media as a lone voice of courage within Christendom. He aligned himself with figures like Dinesh D’Souza and Charlie Kirk to gain clout as one of the Christian right’s staunchest Trump supporters. All the while, his congregation swelled—moving from their old church building, which seated 250, into a large outdoor tent, then into an even bigger tent, and eventually into the current colossus. The tent holds 3,000 people and would be the envy of Barnum & Bailey.

“We are born for such a time as this. God is calling you to do something,” Schneider says. “We have a country to get back. And if that fails, we have a country—yes, I’ll say it—to take back.”

“I really don’t. No. Not too much. I don’t,” Bolin says, shaking his head. “Firebrand statements have been part of the pulpit, and part of politics, for as long as we’ve been a nation. And there is a long history of both sides exaggerating—like in a post like that.”

How many pastors at smaller right-wing churches—pastors like Bolin—would have felt uneasy sitting inside this tent? The answer, I suspect, is very few. Global Vision and FloodGate may be different in degree, but they are not different in kind.

his mission creep inside evangelicalism is why some churches have taken an absolutist approach: no preaching on elections, no sermons about current events.

“What’s coming is going to be brutal. There’s no way around that,” Bingham told me. “Churches are breaking apart everywhere. My only hope is that, when the time comes, our people can separate without shattering.”

At one point, I show Bolin a Facebook post he wrote months earlier: “I’m still wondering how 154,000,000 votes were counted in a country where there are only 133,000,000 registered voters.” This was written, I tell him, well after the Census Bureau had published data showing that more than 168 million Americans were registered to vote in 2020. A quick Google search would have given Bolin the accurate numbers.

“Yeah, that’s one I regret,” he tells me, explaining that he subsequently learned that the numbers he’d posted were incorrect. (The post was still active. Bolin texted me the following day saying he’d deleted it.)

Doesn’t he worry that if people see him getting the easy things wrong, they might suspect he’s also getting the hard things wrong? Things like sanctity and salvation?

Let’s be clear: Locke belongs to a category of his own. He recently accused multiple women at his church of being witches (his source: a demon he encountered during an exorcism). That makes it easy for evangelicals to dismiss Global Vision as an outlier, the same way they did Westboro Baptist. It’s much harder to scrutinize the extremism that has infiltrated their own church and ponder its logical end point. Ten years ago, Global Vision would have been dismissed as a blip on Christianity’s radar. These days, Locke preaches to 2.2 million Facebook followers and has posed for photos with Franklin Graham at the White House.

Bolin says FloodGate and churches like it have grown in direct proportion to how many Christians “felt betrayed by their pastors.” That trend looks to be holding steady. More people will leave churches that refuse to identify with a tribe and will find pastors who confirm their own partisan views. The erosion of confidence in the institution of American Christianity will accelerate. The caricature of evangelicals will get uglier. And the actual work of evangelizing will get much, much harder.

“What is different with systemic corruption is that it’s the expected behavior,”

“These expectations make it very difficult for all individuals, actually, to stand against corruption, because it’s very costly in all different ways to resist that kind of system.”

Those who refuse to participate in the parallel economy of favors and bribes get passed over for promotion, cut off from benefits, and frozen out of power.

The result is a system where power and wealth accrue to those willing to play the corruption game, and those who are not get left behind.

Corruption “serves as a regressive tax, it’s like Robin Hood in reverse,” Persson told me. “All the resources are moved to the top of the system, to the great cost of the majority of the population.”

But why did corruption in Russia get that bad? The answer, and maybe a counterintuitive one, is in democratization.

There was corruption in the Soviet Union. But after its dissolution in 1991, the sudden explosive growth of freedom of expression and freedom of association in Russia and the other former Soviet countries and satellites brought new opportunities, not just for political and economic development, but for crime and corruption.

“Freedoms of expression and association don’t only have to be used for good things, they can be used for illegal activities, too,” McMann said. “When people can more easily get together and talk, that enables them to actually plan corrupt activity.”

That wouldn’t have been so bad if democratization had also brought in checks on executive power, an independent judiciary to investigate and prosecute crimes. “In order to have capitalism have functioning markets, you also need to build institutions. You need banks that can provide credit, you need a strong legal system that will protect property.”

Estonia followed that path. After the Soviet Union fell, Estonia’s new, democratically elected parliament strengthened the judiciary and introduced new checks on executive power. There, corruption fell.

But in Russia, the government heeded Western advisers’ urging to get the state out of the economy as much as possible in order to let free markets flourish. Institutions and constraints fell by the wayside. In that vacuum, the parallel structures of corruption flourished, crowding honest politicians out of government and honest businesses out of the market.

By the late 1990s, official corruption had flourished at every level of the government. In 1999, as President Boris Yeltsin’s presidency began to weaken, elites pressured him to leave office on their terms. If Yeltsin would anoint their handpicked successor, they would ensure that he and his family did not face prosecution for misappropriation of government funds.

Who was attracted to this movement? Many were careerists: people happy to serve as apparatchiks, following whatever the party line happened to be at the moment.

when I say that I miss voodoo economics, what I really mean is that I miss the illusion — which I shared — that the impact of its rise would mainly be limited to the politics of taxes and spending. What we now know is that the embrace of crank economics presaged the general moral collapse of the Republican establishment.

This collapse opened the door for paranoia and conspiracy theorists of all kinds

There is, I would argue, a direct line from the Laffer curve, to Jan. 6, to Buffalo.

“I don’t see anything wrong with it; I don’t blame other people for doing it,” Carter says over dinner. “It just never had been my ambition to be rich.”

Carter decided that his income would come from writing, and he has written 33 books, about his life and career, his faith, Middle East peace, women’s rights, aging, fishing, woodworking, even a children’s book written with his daughter, Amy Carter, called “The Little Baby Snoogle-Fleejer.”

Carter costs U.S. taxpayers less than any other ex-president, according to the General Services Administration, with a total bill for him in the current fiscal year of $456,000, covering pensions, an office, staff and other expenses.

Carter is the only president in the modern era to return full-time to the house he lived in before he entered politics — a two-bedroom rancher assessed at $167,000, less than the value of the armored Secret Service vehicles parked outside.

Ex-presidents often fly on private jets, sometimes lent by wealthy friends, but the Carters fly commercial. Stuckey says that on a recent flight from Atlanta to Los Angeles, Carter walked up and down the aisle greeting other passengers and taking selfies.

“He doesn’t like big shots, and he doesn’t think he’s a big shot,” said Gerald Rafshoon, who was Carter’s White House communications director.

With book income and the $210,700 annual pension all former presidents receive, the Carters live comfortably. But his books have never fetched the massive sums commanded by more recent presidents.

The federal government pays for an office for each ex-president. Carter’s, in the Carter Center in Atlanta, is the least expensive, at $115,000 this year. The Carters could have built a more elaborate office with living quarters, but for years they slept on a pullout couch for a week each month. Recently, they had a Murphy bed installed.

Carter doesn’t even have federal retirement health benefits because he worked for the government for four years — less than the five years needed to qualify, according to the GSA. He says he receives health benefits through Emory University, where he has taught for 36 years.

Carter’s office costs a fraction of Obama’s, which is $536,000 a year. Clinton’s costs $518,000, George W. Bush’s is $497,000 and George H.W. Bush’s is $286,000, according to the GSA.

“He didn’t feel suited to the grandeur,” Eizenstat said. “Plains is really part of his DNA. He carried it into the White House, and he carried it out of the White House.”

“I am a great admirer of Harry Truman. He’s my favorite president, and I really try to emulate him,” says Carter, who writes his books in a converted garage in his house. “He set an example I thought was admirable.”

The Jimmy Carter National Historic Site is essentially the entire town, drawing nearly 70,000 visitors a year and $4 million into the county’s economy.

Carter has used his post-presidency to support human rights, global health programs and fair elections worldwide through his Carter Center, based in Atlanta. He has helped renovate 4,300 homes in 14 countries for Habitat for Humanity, and with his own hammer and tool belt, he will be working on homes for low-income people in Indiana later this month.

Carter’s gait is a little unsteady these days, three years after a diagnosis of melanoma on his liver and brain. At a 2015 news conference to announce his illness, he seemed to be bidding a stoic farewell, saying he was “perfectly at ease with whatever comes.”

In October, he will become the second president ever to reach 94; George H.W. Bush turned 94 in June. These days, Carter is sharp, funny and reflective.

The Carters walk every day — often down Church Street, the main drag through Plains, where they have been walking since the 1920s.