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Javier E

Sucking carbon out of the air is no magic fix for the climate emergency | Simon Lewis |... - 0 views

  • To have just a 50% chance of meeting the 1.5C means halving global emissions over the next decade and hitting “net zero” emissions by about 2050
  • That means every sector of every country in the world needs to be, on average, zero emissions. That’s electricity, transport, industry, farming, the lot.
  • there are some areas where zero emissions by 2050 is impossible. There will, for example, always be some emissions from the farming needed to feed more than 10 billion people this century
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  • there is no sign of flying long-haul on an electric plane any time soon.
  • The answer to this is to remove carbon dioxide from the atmosphere, using “negative emissions technologies”
  • How can it be done? The UK is betting on bioenergy with carbon capture and storage, BECCS, where carbon is removed from the atmosphere by crops or trees as they grow. This biomass is then burned in a power station to generate electricity, and the waste carbon dioxide is pumped far underground
  • A second approach is to restore or enhance processes that naturally remove carbon dioxide from the atmospher
  • orest restoration removes carbon by storing it in trees, and soils can also take up carbon, for example, if crushed silicate rocks are spread on to them, enhancing a natural chemical process
  • Politicians and their advisers love them, because they can announce a target such as 1.5C while planning to exceed it, with temperatures hopefully clawed back later in the century through negative emissions.
  • The greater the negative emissions, the less decarbonisation is needed. Negative emissions technologies are deployed as a weapon to avoid taking serious action on climate.
  • Most scenarios have more than 730bn tonnes of carbon dioxide sequestered as negative emissions this century. That is equivalent to all the carbon dioxide emitted since the industrial revolution by the US, the UK, Germany and China combined. There just isn’t enough land to suck up that much carbon into new forests
  • using BECCS to remove this much carbon, as most scenarios assume, would require an area of new cropland larger than India, plus building a facility to store 1m tonnes of carbon a year every single day from 2025 until 2050. Negative emissions at this scale are the stuff of fantasy.
Javier E

12 Rules for Life: An Antidote to Chaos (Jordan B. Peterson) - 0 views

  • RULES? MORE RULES? REALLY? Isn’t life complicated enough, restricting enough, without abstract rules that don’t take our unique, individual situations into account? And given that our brains are plastic, and all develop differently based on our life experiences, why even expect that a few rules might be helpful to us all?
  • “I’ve got some good news…and I’ve got some bad news,” the lawgiver yells to them. “Which do you want first?” “The good news!” the hedonists reply. “I got Him from fifteen commandments down to ten!” “Hallelujah!” cries the unruly crowd. “And the bad?” “Adultery is still in.”
  • Maps of Meaning was sparked by Jordan’s agonized awareness, as a teenager growing up in the midst of the Cold War, that much of mankind seemed on the verge of blowing up the planet to defend their various identities. He felt he had to understand how it could be that people would sacrifice everything for an “identity,”
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  • the story of the golden calf also reminds us that without rules we quickly become slaves to our passions—and there’s nothing freeing about that.
  • And the story suggests something more: unchaperoned, and left to our own untutored judgment, we are quick to aim low and worship qualities that are beneath us—in this case, an artificial animal that brings out our own animal instincts in a completely unregulated way.
  • Similarly, in this book Professor Peterson doesn’t just propose his twelve rules, he tells stories, too, bringing to bear his knowledge of many fields as he illustrates and explains why the best rules do not ultimately restrict us but instead facilitate our goals and make for fuller, freer lives.
  • Peterson wasn’t really an “eccentric”; he had sufficient conventional chops, had been a Harvard professor, was a gentleman (as cowboys can be) though he did say damn and bloody a lot, in a rural 1950s sort of way. But everyone listened, with fascination on their faces, because he was in fact addressing questions of concern to everyone at the table.
  • unlike many academics who take the floor and hold it, if someone challenged or corrected him he really seemed to like it. He didn’t rear up and neigh. He’d say, in a kind of folksy way, “Yeah,” and bow his head involuntarily, wag it if he had overlooked something, laughing at himself for overgeneralizing. He appreciated being shown another side of an issue, and it became clear that thinking through a problem was, for him, a dialogic process.
  • for an egghead Peterson was extremely practical. His examples were filled with applications to everyday life: business management, how to make furniture (he made much of his own), designing a simple house, making a room beautiful (now an internet meme) or in another, specific case related to education, creating an online writing project that kept minority students from dropping out of school by getting them to do a kind of psychoanalytic exercise on themselves,
  • These Westerners were different: self-made, unentitled, hands on, neighbourly and less precious than many of their big-city peers, who increasingly spend their lives indoors, manipulating symbols on computers. This cowboy psychologist seemed to care about a thought only if it might, in some way, be helpful to someone.
  • I was drawn to him because here was a clinician who also had given himself a great books education, and who not only loved soulful Russian novels, philosophy and ancient mythology, but who also seemed to treat them as his most treasured inheritance. But he also did illuminating statistical research on personality and temperament, and had studied neuroscience. Though trained as a behaviourist, he was powerfully drawn to psychoanalysis with its focus on dreams, archetypes, the persistence of childhood conflicts in the adult, and the role of defences and rationalization in everyday life. He was also an outlier in being the only member of the research-oriented Department of Psychology at the University of Toronto who also kept a clinical practice.
  • Maps of Meaning, published nearly two decades ago, shows Jordan’s wide-ranging approach to understanding how human beings and the human brain deal with the archetypal situation that arises whenever we, in our daily lives, must face something we do not understand.
  • The brilliance of the book is in his demonstration of how rooted this situation is in evolution, our DNA, our brains and our most ancient stories. And he shows that these stories have survived because they still provide guidance in dealing with uncertainty, and the unavoidable unknown.
  • this is why many of the rules in this book, being based on Maps of Meaning, have an element of universality to them.
  • We are ambivalent about rules, even when we know they are good for us. If we are spirited souls, if we have character, rules seem restrictive, an affront to our sense of agency and our pride in working out our own lives. Why should we be judged according to another’s rule?
  • And he felt he had to understand the ideologies that drove totalitarian regimes to a variant of that same behaviour: killing their own citizens.
  • Ideologies are simple ideas, disguised as science or philosophy, that purport to explain the complexity of the world and offer remedies that will perfect it.
  • Ideologues are people who pretend they know how to “make the world a better place” before they’ve taken care of their own chaos within.
  • Ideologies are substitutes for true knowledge, and ideologues are always dangerous when they come to power, because a simple-minded I-know-it-all approach is no match for the complexity of existence.
  • To understand ideology, Jordan read extensively about not only the Soviet gulag, but also the Holocaust and the rise of Nazism. I had never before met a person, born Christian and of my generation, who was so utterly tormented by what happened in Europe to the Jews, and who had worked so hard to understand how it could have occurred.
  • I saw what now millions have seen online: a brilliant, often dazzling public speaker who was at his best riffing like a jazz artist; at times he resembled an ardent Prairie preacher (not in evangelizing, but in his passion, in his ability to tell stories that convey the life-stakes that go with believing or disbelieving various ideas). Then he’d just as easily switch to do a breathtakingly systematic summary of a series of scientific studies. He was a master at helping students become more reflective, and take themselves and their futures seriously. He taught them to respect many of the greatest books ever written. He gave vivid examples from clinical practice, was (appropriately) self-revealing, even of his own vulnerabilities, and made fascinating links between evolution, the brain and religious stories.
  • Above all, he alerted his students to topics rarely discussed in university, such as the simple fact that all the ancients, from Buddha to the biblical authors, knew what every slightly worn-out adult knows, that life is suffering.
  • chances are, if you or someone you love is not suffering now, they will be within five years, unless you are freakishly lucky. Rearing kids is hard, work is hard, aging, sickness and death are hard, and Jordan emphasized that doing all that totally on your own, without the benefit of a loving relationship, or wisdom, or the psychological insights of the greatest psychologists, only makes it harder.
  • focused on triumphant heroes. In all these triumph stories, the hero has to go into the unknown, into an unexplored territory, and deal with a new great challenge and take great risks. In the process, something of himself has to die, or be given up, so he can be reborn and meet the challenge. This requires courage, something rarely discussed in a psychology class or textbook.
  • Jordan
  • views of his first YouTube statements quickly numbered in the hundreds of thousands. But people have kept listening because what he is saying meets a deep and unarticulated need. And that is because alongside our wish to be free of rules, we all search for structure.
  • the first generation to have been so thoroughly taught two seemingly contradictory ideas about morality, simultaneously—at their schools, colleges and universities, by many in my own generation. This contradiction has left them at times disoriented and uncertain, without guidance and, more tragically, deprived of riches they don’t even know exist.
  • morality and the rules associated with it are just a matter of personal opinion or happenstance, “relative to” or “related to” a particular framework, such as one’s ethnicity, one’s upbringing, or the culture or historical…
  • The first idea or teaching is that morality is relative, at best a…
  • So, the decent thing to do—once it becomes apparent how arbitrary your, and your society’s, “moral values” are—is to show tolerance for people who think differently, and…
  • for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an adult can…
  • That emphasis on tolerance is so paramount that for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an…
  • And so a generation has been raised untutored in what was once called, aptly, “practical wisdom,” which guided previous generations. Millennials, often told they have received the finest education available anywhere, have actually…
  • professors, chose to devalue thousands of years of human knowledge about how to acquire virtue, dismissing it as passé, “…
  • They were so successful at it that the very word “virtue” sounds out of date, and someone using it appears…
  • The study of virtue is not quite the same as the study of morals (right and wrong, good and evil). Aristotle defined the virtues simply as the ways of behaving that are most conducive to happiness in life. Vice was…
  • Cultivating judgment about the difference between virtue and vice is the beginning of wisdom, something…
  • By contrast, our modern relativism begins by asserting that making judgments about how to live is impossible, because there is no real good, and no…
  • Thus relativism’s closest approximation to “virtue” is “tolerance.” Only tolerance will provide social cohesion between different groups, and save us from harming each other. On Facebook and other forms of social media, therefore, you signal your so-called…
  • Intolerance of others’ views (no matter how ignorant or incoherent they may be) is not simply wrong; in a world where there is no right or wrong, it is worse: it is a sign you are…
  • But it turns out that many people cannot tolerate the vacuum—the chaos—which is inherent in life, but made worse by this moral relativism; they cannot live without a moral compass,…
  • So, right alongside relativism, we find the spread of nihilism and despair, and also the opposite of moral relativism: the blind certainty offered by ideologies…
  • Dr. Norman Doidge, MD, is the author of The Brain That Changes Itself
  • so we arrive at the second teaching that millennials have been bombarded with. They sign up for a humanities course, to study the greatest books ever written. But they’re not assigned the books; instead they are given…
  • (But the idea that we can easily separate facts and values was and remains naive; to some extent, one’s values determine what one will pay…
  • For the ancients, the discovery that different people have different ideas about how, practically, to live, did not paralyze them; it deepened their understanding of humanity and led to some of the most satisfying conversations human beings have ever had, about how life might be lived.
  • Modern moral relativism has many sources. As we in the West learned more history, we understood that different epochs had different moral codes. As we travelled the seas and explored the globe, we learned of far-flung tribes on different continents whose different moral codes made sense relative to, or within the framework of, their societies. Science played a role, too, by attacking the religious view of the world, and thus undermining the religious grounds for ethics and rules. Materialist social science implied that we could divide the world into facts (which all could observe, and were objective and “real”) and values (…
  • it seems that all human beings are, by some kind of biological endowment, so ineradicably concerned with morality that we create a structure of laws and rules wherever we are. The idea that human life can be free of moral concerns is a fantasy.
  • given that we are moral animals, what must be the effect of our simplistic modern relativism upon us? It means we are hobbling ourselves by pretending to be something we are not. It is a mask, but a strange one, for it mostly deceives the one who wears it.
  • Far better to integrate the best of what we are now learning with the books human beings saw fit to preserve over millennia, and with the stories that have survived, against all odds, time’s tendency to obliterate.
  • these really are rules. And the foremost rule is that you must take responsibility for your own life. Period.
  • Jordan’s message that each individual has ultimate responsibility to bear; that if one wants to live a full life, one first sets one’s own house in order; and only then can one sensibly aim to take on bigger responsibilities.
  • if it’s uncertain that our ideals are attainable, why do we bother reaching in the first place? Because if you don’t reach for them, it is certain you will never feel that your life has meaning.
  • And perhaps because, as unfamiliar and strange as it sounds, in the deepest part of our psyche, we all want to be judged.
  • Instead of despairing about these differences in moral codes, Aristotle argued that though specific rules, laws and customs differed from place to place, what does not differ is that in all places human beings, by their nature, have a proclivity to make rules, laws and customs.
  • Freud never argued (as do some who want all culture to become one huge group therapy session) that one can live one’s entire life without ever making judgments, or without morality. In fact, his point in Civilization and Its Discontents is that civilization only arises when some restraining rules and morality are in place.
  • Aleksandr Solzhenitsyn, the great documenter of the slave-labour-camp horrors of the latter, once wrote that the “pitiful ideology” holding that “human beings are created for happiness” was an ideology “done in by the first blow of the work assigner’s cudgel.”1 In a crisis, the inevitable suffering that life entails can rapidly make a mockery of the idea that happiness is the proper pursuit of the individual. On the radio show, I suggested, instead, that a deeper meaning was required. I noted that the nature of such meaning was constantly re-presented in the great stories of the past, and that it had more to do with developing character in the face of suffering than with happiness.
  • I proposed in Maps of Meaning that the great myths and religious stories of the past, particularly those derived from an earlier, oral tradition, were moral in their intent, rather than descriptive. Thus, they did not concern themselves with what the world was, as a scientist might have it, but with how a human being should act.
  • I suggested that our ancestors portrayed the world as a stage—a drama—instead of a place of objects. I described how I had come
  • to believe that the constituent elements of the world as drama were order and chaos, and not material things.
  • Order is where the people around you act according to well-understood social norms, and remain predictable and cooperative. It’s the world of social structure, explored territory, and familiarity. The state of Order is typically portrayed, symbolically—imaginatively—as masculine.
  • Chaos, by contrast, is where—or when—something unexpected happens.
  • As the antithesis of symbolically masculine order, it’s presented imaginatively as feminine. It’s the new and unpredictable suddenly emerging in the midst of the commonplace familiar. It’s Creation and Destruction,
  • Order is the white, masculine serpent; Chaos, its black, feminine counterpart. The black dot in the white—and the white in the black—indicate the possibility of transformation: just when things seem secure, the unknown can loom, unexpectedly and large. Conversely, just when everything seems lost, new order can emerge from catastrophe and chaos.
  • For the Taoists, meaning is to be found on the border between the ever-entwined pair. To walk that border is to stay on the path of life, the divine Way. And that’s much better than happiness.
  • trying to address a perplexing problem: the reason or reasons for the nuclear standoff of the Cold War. I couldn’t understand how belief systems could be so important to people that they were willing to risk the destruction of the world to protect them. I came to realize that shared belief systems made people intelligible to one another—and that the systems weren’t just about belief.
  • People who live by the same code are rendered mutually predictable to one another. They act in keeping with each other’s expectations and desires. They can cooperate. They can even compete peacefully, because everyone knows what to expect from everyone else.
  • Shared beliefs simplify the world, as well, because people who know what to expect from one another can act together to tame the world. There is perhaps nothing more important than the maintenance of this organization—this simplification. If it’s threatened, the great ship of state rocks.
  • It isn’t precisely that people will fight for what they believe. They will fight, instead, to maintain the match between what they believe, what they expect, and what they desire. They will fight to maintain the match between what they expect and how everyone is acting. It is precisely the maintenance of that match that enables everyone
  • There’s more to it, too. A shared cultural system stabilizes human interaction, but is also a system of value—a hierarchy of value, where some things are given priority and importance and others are not. In the absence of such a system of value, people simply cannot act. In fact, they can’t even perceive, because both action and perception require a goal, and a valid goal is, by necessity, something valued.
  • We experience much of our positive emotion in relation to goals. We are not happy, technically speaking, unless we see ourselves progressing—and the very idea of progression implies value.
  • Worse yet is the fact that the meaning of life without positive value is not simply neutral. Because we are vulnerable and mortal, pain and anxiety are an integral part of human existence. We must have something to set against the suffering that is intrinsic to Being.*2 We must have the meaning inherent in a profound system of value or the horror of existence rapidly becomes paramount. Then, nihilism beckons, with its hopelessness and despair.
  • So: no value, no meaning. Between value systems, however, there is the possibility of conflict. We are thus eternally caught between the most diamantine rock and the hardest of places:
  • loss of group-centred belief renders life chaotic, miserable, intolerable; presence of group-centred belief makes conflict with other groups inevitable.
  • In the West, we have been withdrawing from our tradition-, religion- and even nation-centred cultures, partly to decrease the danger of group conflict. But we are increasingly falling prey to the desperation of meaninglessness, and that is no improvement at all.
  • While writing Maps of Meaning, I was (also) driven by the realization that we can no longer afford conflict—certainly not on the scale of the world conflagrations of the twentieth century.
  • I came to a more complete, personal realization of what the great stories of the past continually insist upon: the centre is occupied by the individual.
  • It is possible to transcend slavish adherence to the group and its doctrines and, simultaneously, to avoid the pitfalls of its opposite extreme, nihilism. It is possible, instead, to find sufficient meaning in individual consciousness and experience.
  • How could the world be freed from the terrible dilemma of conflict, on the one hand, and psychological and social dissolution, on the other? The answer was this: through the elevation and development of the individual, and through the willingness of everyone to shoulder the burden of Being and to take the heroic path. We must each adopt as much responsibility as possible for individual life, society and the world.
  • We must each tell the truth and repair what is in disrepair and break down and recreate what is old and outdated. It is in this manner that we can and must reduce the suffering that poisons the world. It’s asking a lot. It’s asking for everything.
  • the alternative—the horror of authoritarian belief, the chaos of the collapsed state, the tragic catastrophe of the unbridled natural world, the existential angst and weakness of the purposeless
  • individual—is clearly worse.
  • a title: 12 Rules for Life: An Antidote to Chaos. Why did that one rise up above all others? First and foremost, because of its simplicity. It indicates clearly that people need ordering principles, and that chaos otherwise beckons.
  • We require rules, standards, values—alone and together. We’re pack animals, beasts of burden. We must bear a load, to justify our miserable existence. We require routine and tradition. That’s order. Order can become excessive, and that’s not good, but chaos can swamp us, so we drown—and that is also not good. We need to stay on the straight and narrow path.
  • I hope that these rules and their accompanying essays will help people understand what they already know: that the soul of the individual eternally hungers for the heroism of genuine Being, and that the willingness to take on that responsibility is identical to the decision to live a meaningful life.
  • RULE 1   STAND UP STRAIGHT WITH YOUR SHOULDERS BACK
  • Because territory matters, and because the best locales are always in short supply, territory-seeking among animals produces conflict. Conflict, in turn, produces another problem: how to win or lose without the disagreeing parties incurring too great a cost.
  • It’s winner-take-all in the lobster world, just as it is in human societies, where the top 1 percent have as much loot as the bottom 50 percent11—and where the richest eighty-five people have as much as the bottom three and a half billion.
  • This principle is sometimes known as Price’s law, after Derek J. de Solla Price,13 the researcher who discovered its application in science in 1963. It can be modelled using an approximately L-shaped graph, with number of people on the vertical axis, and productivity or resources on the horizontal.
  • Instead of undertaking the computationally difficult task of identifying the best man, the females outsource the problem to the machine-like calculations of the dominance hierarchy. They let the males fight it out and peel their paramours from the top.
  • The dominant male, with his upright and confident posture, not only gets the prime real estate and easiest access to the best hunting grounds. He also gets all the girls. It is exponentially more worthwhile to be successful, if you are a lobster, and male.
  • dominance hierarchies have been an essentially permanent feature of the environment to which all complex life has adapted. A third of a billion years ago, brains and nervous systems were comparatively simple. Nonetheless, they already had the structure and neurochemistry necessary to process information about status and society. The importance of this fact can hardly be overstated.
  • evolution works, in large part, through variation and natural selection. Variation exists for many reasons, including gene-shuffling (to put it simply) and random mutation. Individuals vary within a species for such reasons. Nature chooses from among them, across time. That theory, as stated, appears to account for the continual alteration of life-forms over the eons.
  • But there’s an additional question lurking under the surface: what exactly is the “nature” in “natural selection”? What exactly is “the environment” to which animals adapt?
  • Nature “selects.” The idea of selects contains implicitly nested within it the idea of fitness. It is “fitness” that is “selected.” Fitness, roughly speaking, is the probability that a given organism will leave offspring (will propagate its genes through time). The “fit” in “fitness” is therefore the matching of organismal attribute to environmental demand.
  • But nature, the selecting agent, is not a static selector—not in any simple sense.
  • As the environment supporting a species transforms and changes, the features that make a given individual successful in surviving and reproducing also transform and change. Thus, the theory of natural selection does not posit creatures matching themselves ever more precisely to a template specified by the world. It is more that creatures are in a dance with nature, albeit one that is deadly.
  • Nature is not simply dynamic, either. Some things change quickly, but they are nested within other things that change less quickly (music
  • It’s chaos, within order, within chaos, within higher order. The order that is most real is the order that is most unchanging—and that is not necessarily the order that is most easily seen. The leaf, when perceived, might blind the observer to the tree. The tree can blind him to the forest.
  • It is also a mistake to conceptualize nature romantically.
  • Unfortunately, “the environment” is also elephantiasis and guinea worms (don’t ask), anopheles mosquitoes and malaria, starvation-level droughts, AIDS and the Black Plague.
  • It is because of the existence of such things, of course, that we attempt to modify our surroundings, protecting our children, building cities and transportation systems and growing food and generating power.
  • this brings us to a third erroneous concept: that nature is something strictly segregated from the cultural constructs that have emerged within it.
  • It does not matter whether that feature is physical and biological, or social and cultural. All that matters, from a Darwinian perspective, is permanence—and the dominance hierarchy, however social or cultural it might appear, has been around for some half a billion years.
  • The dominance hierarchy is not capitalism. It’s not communism, either, for that matter. It’s not the military-industrial complex. It’s not the patriarchy—that disposable, malleable, arbitrary cultural artefact. It’s not even a human creation; not in the most profound sense. It is instead a near-eternal aspect of the environment, and much of what is blamed on these more ephemeral manifestations is a consequence of its unchanging existence.
  • We were struggling for position before we had skin, or hands, or lungs, or bones. There is little more natural than culture. Dominance hierarchies are older than trees.
  • The part of our brain that keeps track of our position in the dominance hierarchy is therefore exceptionally ancient and fundamental.17 It is a master control system, modulating our perceptions, values, emotions, thoughts and actions. It powerfully affects every aspect of our Being, conscious and unconscious alike.
  • The ancient part of your brain specialized for assessing dominance watches how you are treated by other people. On that evidence, it renders a determination of your value and assigns you a status. If you are judged by your peers as of little worth, the counter restricts serotonin availability. That makes you much more physically and psychologically reactive to any circumstance or event that might produce emotion, particularly if it is negative. You need that reactivity. Emergencies are common at the bottom, and you must be ready to survive. Unfortunately, that physical hyper-response, that constant alertness, burns up a lot of precious energy and physical resources.
  • It will leave you far more likely to live, or die, carelessly, for a rare opportunity at pleasure, when it manifests itself. The physical demands of emergency preparedness will wear you down in every way.21
  • If you have a high status, on the other hand, the counter’s cold, pre-reptilian mechanics assume that your niche is secure, productive
  • You can delay gratification, without forgoing it forever. You can afford to be a reliable and thoughtful citizen.
  • Sometimes, however, the counter mechanism can go wrong. Erratic habits of sleeping and eating can interfere with its function. Uncertainty can throw it for a loop. The body, with its various parts,
  • needs
  • to function like a well-rehearsed orchestra. Every system must play its role properly, and at exactly the right time, or noise and chaos ensue. It is for this reason that routine is so necessary. The acts of life we repeat every day need to be automatized. They must be turned into stable and reliable habits, so they lose their complexity and gain predictability and simplicity.
  • It is for such reasons that I always ask my clinical clients first about sleep. Do they wake up in the morning at approximately the time the typical person wakes up, and at the same time every day?
  • The next thing I ask about is breakfast. I counsel my clients to eat a fat and protein-heavy breakfast as soon as possible after they awaken (no simple carbohydrates, no sugars,
  • I have had many clients whose anxiety was reduced to subclinical levels merely because they started to sleep on a predictable schedule and eat breakfast.
  • Other bad habits can also interfere with the counter’s accuracy.
  • There are many systems of interaction between brain, body and social world that can get caught in positive feedback loops. Depressed people, for example, can start feeling useless and burdensome, as well as grief-stricken and pained. This makes them withdraw from contact with friends and family. Then the withdrawal makes them more lonesome and isolated, and more likely to feel useless and burdensome. Then they withdraw more. In this manner, depression spirals and amplifies.
  • If someone is badly hurt at some point in life—traumatized—the dominance counter can transform in a manner that makes additional hurt more rather than less likely. This often happens in the case of people, now adults, who were viciously bullied during childhood or adolescence. They become anxious and easily upset. They shield themselves with a defensive crouch, and avoid the direct eye contact interpretable as a dominance challenge.
  • With their capacity for aggression strait-jacketed within a too-narrow morality, those who are only or merely compassionate and self-sacrificing (and naïve and exploitable) cannot call forth the genuinely righteous and appropriately self-protective anger necessary to defend themselves. If you can bite, you generally don’t have to. When skillfully integrated, the ability to respond with aggression and violence decreases rather than increases the probability that actual aggression will become necessary.
  • Naive, harmless people usually guide their perceptions and actions with a few simple axioms: people are basically good; no one really wants to hurt anyone else; the threat (and, certainly, the use) of force, physical or otherwise, is wrong. These axioms collapse, or worse, in the presence of
  • individuals who are genuinely malevolent.27
  • I have had clients who were terrified into literally years of daily hysterical convulsions by the sheer look of malevolence on their attackers’ faces. Such individuals typically come from hyper-sheltered families, where nothing
  • terrible is allowed to exist, and everything is fairyland wonderful (or else).
  • When the wakening occurs—when once-naïve people recognize in themselves the seeds of evil and monstrosity, and see themselves as dangerous (at least potentially)— their fear decreases. They develop more self-respect. Then, perhaps, they begin to resist oppression. They see that they have the ability to withstand, because they are terrible too. They see they can and must stand up, because they begin to understand how genuinely monstrous they will become, otherwise,
  • There is very little difference between the capacity for mayhem and destruction, integrated, and strength of character. This is one of the most difficult lessons of life.
  • even if you came by your poor posture honestly—even if you were unpopular or bullied at home or in grade school28—it’s not necessarily appropriate now. Circumstances change. If you slump around, with the same bearing that characterizes a defeated lobster, people will assign you a lower status, and the old counter that you share with crustaceans, sitting at the very base of your brain, will assign you a low dominance number.
  • the other, far more optimistic lesson of Price’s law and the Pareto distribution: those who start to have will probably get more.
  • Some of these upwardly moving loops can occur in your own private, subjective space.
  • If you are asked to move the muscles one by one into a position that looks happy, you will report feeling happier. Emotion is partly bodily expression, and can be amplified (or dampened) by that expression.29
  • To stand up straight with your shoulders back is to accept the terrible responsibility of life, with eyes wide open.
  • It means deciding to voluntarily transform the chaos of potential into the realities of habitable order. It means adopting the burden of self-conscious vulnerability, and accepting the end of the unconscious paradise of childhood, where finitude and mortality are only dimly comprehended. It means willingly undertaking the sacrifices necessary to generate a productive and meaningful reality (it means acting to please God, in the ancient language).
  • So, attend carefully to your posture. Quit drooping and hunching around. Speak your mind. Put your desires forward, as if you had a right to them—at least the same right as others. Walk tall and gaze forthrightly ahead. Dare to be dangerous. Encourage the serotonin to flow plentifully through the neural pathways desperate for its calming influence.
  • Thus emboldened, you will embark on the voyage of your life, let your light shine, so to speak, on the heavenly hill, and pursue your rightful destiny. Then the meaning of your life may be sufficient to keep the corrupting influence of mortal despair at bay. Then you may be able to accept the terrible burden of the World, and find joy.
  • RULE 2   TREAT YOURSELF LIKE SOMEONE YOU ARE RESPONSIBLE FOR HELPING
  • People are better at filling and properly administering prescription medication to their pets than to themselves. That
  • It is difficult to conclude anything from this set of facts except that people appear to love their dogs, cats, ferrets and birds (and maybe even their lizards) more than themselves. How horrible is that? How much shame must exist, for something like that to be true? What could it be about people that makes them prefer their pets to themselves?
  • To understand Genesis 1, the Priestly story, with its insistence on speech as the fundamental creative force, it is first necessary to review a few fundamental, ancient assumptions (these are markedly different in type and intent from the assumptions of science, which are, historically speaking, quite novel).
  • those who existed during the distant time in which the foundational epics of our culture emerged were much more concerned with the actions that dictated survival (and with interpreting the world in a manner commensurate with that goal) than with anything approximating what we now understand as objective truth.
  • Before the dawn of the scientific worldview, reality was construed differently. Being was understood as a place of action, not a place of things.31 It was understood as something more akin to story or drama. That story or drama was lived, subjective experience, as it manifested itself moment to moment in the consciousness of every living person.
  • subjective pain. That’s something so real no argument can stand against it. Everyone acts as if their pain is real—ultimately, finally real. Pain matters, more than matter matters. It is for this reason, I believe, that so many of the world’s traditions regard the suffering attendant upon existence as the irreducible truth of Being.
  • In any case, that which we subjectively experience can be likened much more to a novel or a movie than to a scientific description of physical reality.
  • The Domain, Not of Matter, but of What Matters
  • the world of experience has primal constituents, as well. These are the necessary elements whose interactions define drama and fiction. One of these is chaos. Another is order. The third (as there are three) is the process that mediates between the two, which appears identical to what modern people call consciousness.
  • Chaos is the domain of ignorance itself. It’s unexplored territory. Chaos is what extends, eternally and without limit, beyond the boundaries of all states, all ideas, and all disciplines. It’s the foreigner, the stranger, the member of another gang, the rustle in the bushes in the night-time,
  • It is, in short, all those things and situations we neither know nor understand.
  • Chaos is also the formless potential from which the God of Genesis 1 called forth order using language at the beginning of time. It’s the same potential from which we, made in that Image, call forth the novel and ever-changing moments of our lives. And Chaos is freedom, dreadful freedom, too.
  • Order, by contrast, is explored territory. That’s the hundreds-of-millions-of-years-old hierarchy of place, position and authority. That’s the structure of society. It’s the structure provided by biology, too—particularly insofar as you are adapted, as you are, to the structure of society. Order is tribe, religion, hearth, home and country.
  • Order is the public façade we’re called upon to wear, the politeness of a gathering of civilized strangers, and the thin ice on which we all skate. Order is the place where the behavior of the world matches our expectations and our desires; the place where all things turn out the way we want them to.
  • But order is sometimes tyranny and stultification, as well, when the demand for certainty and uniformity and purity becomes too one-sided.
  • In order, we’re able to think about things in the long term. There, things work, and we’re stable, calm and competent. We seldom leave places we
  • understand—geographical or conceptual—for that reason, and we certainly do not like it when we are compelled to or when it happens accidentally.
  • When the same person betrays you, sells you out, you move from the daytime world of clarity and light to the dark underworld of chaos, confusion and despair. That’s the same move you make, and the same place you visit, when the company you work for starts to fail and your job is placed in doubt.
  • Before the Twin Towers fell—that was order. Chaos manifested itself afterward. Everyone felt it. The very air became uncertain. What exactly was it that fell? Wrong question. What exactly remained standing? That was the issue at hand.
  • Chaos is the deep ocean bottom to which Pinocchio voyaged to rescue his father from Monstro, whale and fire-breathing dragon. That journey into darkness and rescue is the most difficult thing a puppet must do, if he wants to be real; if he wants to extract himself from the temptations of deceit and acting and victimization and impulsive pleasure and totalitarian subjugation; if he wants to take his place as a genuine Being in the world.
  • Chaos is the new place and time that emerges when tragedy strikes suddenly, or malevolence reveals its paralyzing visage, even in the confines of your own home. Something unexpected or undesired can always make its appearance, when a plan is being laid out, regardless of how familiar the circumstances.
  • Our brains respond instantly when chaos appears, with simple, hyper-fast circuits maintained from the ancient days, when our ancestors dwelled in trees, and snakes struck in a flash.32 After that nigh-instantaneous, deeply reflexive bodily response comes the later-evolving, more complex but slower responses of emotions—and, after that, comes thinking, of the higher order, which can extend over seconds, minutes or years. All that response is instinctive, in some sense—but the faster the response, the more instinctive.
  • Things or objects are part of the objective world. They’re inanimate; spiritless. They’re dead. This is not true of chaos and order. Those are perceived, experienced and understood (to the degree that they are understood at all) as personalities—and that is just as true of the perceptions, experiences and understanding of modern people as their ancient forebears. It’s just that moderners don’t notice.
  • Perception of things as entities with personality also occurs before perception of things as things. This is particularly true of the action of others,34 living others, but we also see the non-living “objective world” as animated, with purpose and intent.
  • This is because of the operation of what psychologists have called “the hyperactive agency detector” within us.35 We evolved, over millennia, within intensely social circumstances. This means that the most significant elements of our environment of origin were personalities, not things, objects or situations.
  • The personalities we have evolved to perceive have been around, in predictable form, and in typical, hierarchical configurations, forever, for all intents and purposes. They have been…
  • the category of “parent” and/or “child” has been around for 200 million years. That’s longer than birds have existed. That’s longer than flowers have grown. It’s not a billion years, but it’s still a very long time. It’s plenty long enough for male and female and parent and child to serve as vital and fundamental parts of the environment to which we have adapted. This means that male and female and parent and child are…
  • Our brains are deeply social. Other creatures (particularly, other humans) were crucially important to us as we lived, mated and evolved. Those creatures were…
  • From a Darwinian perspective, nature—reality itself; the environment, itself—is what selects. The environment cannot be defined in any more fundamental manner. It is not mere inert matter. Reality itself is whatever we contend with when we are striving to survive and reproduce. A…
  • as our brain capacity increased and we developed curiosity to spare, we became increasingly aware of and curious about the nature of the world—what we eventually conceptualized as the objective…
  • “outside” is not merely unexplored physical territory. Outside is outside of what we currently understand—and understanding is dealing with and coping with…
  • when we first began to perceive the unknown, chaotic, non-animal world, we used categories that had originally evolved to represent the pre-human animal social world. Our minds are far older than mere…
  • Our most…
  • category—as old, in some sense, as the sexual act itself—appears to be that of sex, male and female. We appear to have taken that primordial knowledge of structured, creative opposition and…
  • Order, the known, appears symbolically associated with masculinity (as illustrated in the aforementioned yang of the Taoist yin-yang symbol). This is perhaps because the primary…
  • Chaos—the unknown—is symbolically associated with the feminine. This is partly because all the things we have come to know were born, originally, of the unknown, just as all beings we encounter were born of mothers. Chaos is mater, origin, source, mother; materia, the substance from which all things are made.
  • In its positive guise, chaos is possibility itself, the source of ideas, the mysterious realm of gestation and birth. As a negative force, it’s the impenetrable darkness of a cave and the accident by the side of the road.
  • Chaos, the eternal feminine, is also the crushing force of sexual selection.
  • Most men do not meet female human standards. It is for this reason that women on dating sites rate 85 percent of men as below average in attractiveness.40
  • Women’s proclivity to say no, more than any other force, has shaped our evolution into the creative, industrious, upright, large-brained (competitive, aggressive, domineering) creatures that we are.42 It is Nature as Woman who says, “Well, bucko, you’re good enough for a friend, but my experience of you so far has not indicated the suitability of your genetic material for continued propagation.”
  • Many things begin to fall into place when you begin to consciously understand the world in this manner. It’s as if the knowledge of your body and soul falls into alignment with the knowledge of your intellect.
  • And there’s more: such knowledge is proscriptive, as well as descriptive. This is the kind of knowing what that helps you know how. This is the kind of is from which you can derive an ought. The Taoist juxtaposition of yin and yang, for example, doesn’t simply portray chaos and order as the fundamental elements of Being—it also tells you how to act.
  • The Way, the Taoist path of life, is represented by (or exists on) the border between the twin serpents. The Way is the path of proper Being. It’s the same Way as that referred to by Christ in John 14:6: I am the way, and the truth and the life. The same idea is expressed in Matthew 7:14: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
  • We eternally inhabit order, surrounded by chaos. We eternally occupy known territory, surrounded by the unknown. We experience meaningful engagement when we mediate appropriately between them. We are adapted, in the deepest Darwinian sense, not to the world of objects, but to the meta-realities of order and chaos, yang and yin. Chaos and order make up the eternal, transcendent environment of the living.
  • To straddle that fundamental duality is to be balanced: to have one foot firmly planted in order and security, and the other in chaos, possibility, growth and adventure.
  • Chaos and order are fundamental elements because every lived situation (even every conceivable lived situation) is made up of both.
  • you need to place one foot in what you have mastered and understood and the other in what you are currently exploring and mastering. Then you have positioned yourself where the terror of existence is under control and you are secure, but where you are also alert and engaged. That is where there is something new to master and some way that you can be improved. That is where meaning is to be found.
  • The serpent in Eden therefore means the same thing as the black dot in the yin side of the Taoist yin/yang symbol of totality—that is, the possibility of the unknown and revolutionary suddenly manifesting itself where everything appears calm.
  • The outside, chaos, always sneaks into the inside, because nothing can be completely walled off from the rest of reality. So even the ultimate in safe spaces inevitably harbours a snake.
  • We have seen the enemy, after all, and he is us. The snake inhabits each of our souls.
  • The worst of all possible snakes is the eternal human proclivity for evil. The worst of all possible snakes is psychological, spiritual, personal, internal. No walls, however tall, will keep that out. Even if the fortress were thick enough, in principle, to keep everything bad whatsoever outside, it would immediately appear again within.
  • I have learned that these old stories contain nothing superfluous. Anything accidental—anything that does not serve the plot—has long been forgotten in the telling. As the Russian playwright Anton Chekhov advised, “If there is a rifle hanging on the wall in act one, it must be fired in the next act. Otherwise it has no
  • business being there.”50
  • Eve immediately shares the fruit with Adam. That makes him self-conscious. Little has changed. Women have been making men self-conscious since the beginning of time. They do this primarily by rejecting them—but they also do it by shaming them, if men do not take responsibility. Since women bear the primary burden of reproduction, it’s no wonder. It is very hard to see how it could be otherwise. But the capacity of women to shame men and render them self-conscious is still a primal force of nature.
  • What does it mean to know yourself naked
  • Naked means vulnerable and easily damaged. Naked means subject to judgment for beauty and health. Naked means unprotected and unarmed in the jungle of nature and man. This is why Adam and Eve became ashamed, immediately after their eyes were opened. They could see—and what they first saw was themselves.
  • In their vulnerability, now fully realized, they felt unworthy to stand before God.
  • Beauty shames the ugly. Strength shames the weak. Death shames the living—and the Ideal shames us all.
  • He tells the woman that she will now bring forth children in sorrow, and desire an unworthy, sometimes resentful man, who will in consequence lord her biological fate over her, permanently. What might this mean? It could just mean that God is a patriarchal tyrant, as politically motivated interpretations of the ancient story insist. I think it’s merely descriptive.
  • women pay a high price for pregnancy and child-rearing, particularly in the early stages, and that one of the inevitable consequences is increased dependence upon the sometimes unreliable and always problematic good graces of men.
  • then God banishes the first man and the first woman from Paradise, out of infancy, out of the unconscious animal world, into the horrors of history itself. And then He puts cherubim and a flaming sword at the gate of Eden, just to stop them from eating the Fruit of the Tree of Life.
  • Perhaps Heaven is something you must build, and immortality something you must earn.
  • so we return to our original query: Why would someone buy prescription medication for his dog, and then so carefully administer it, when he would not do the same for himself?
  • Why should anyone take care of anything as naked, ugly, ashamed, frightened, worthless, cowardly, resentful, defensive and accusatory as a descendant of Adam? Even if that thing, that being, is himself?
  • We know how we are naked, and how that nakedness can be exploited—and that means we know how others are naked, and how they can be exploited. We can terrify other people, consciously. We can hurt and humiliate them for faults we understand only too well. We can torture them—literally—slowly, artfully and terribly. That’s far more than predation. That’s a qualitative shift in understanding. That’s a cataclysm as large as the development of self-consciousness itself. That’s the entry of the knowledge of Good and Evil into the world.
  • Only man could conceive of the rack, the iron maiden and the thumbscrew. Only man will inflict suffering for the sake of suffering. That is the best definition of evil I have been able to formulate.
  • with this realization we have well-nigh full legitimization of the idea, very unpopular in modern intellectual circles, of Original Sin.
  • Human beings have a great capacity for wrongdoing. It’s an attribute that is unique in the world of life. We can and do make things worse, voluntarily, with full knowledge of what we are doing (as well as accidentally, and carelessly, and in a manner that is willfully blind). Given that terrible capacity, that proclivity for malevolent actions, is it any wonder we have a hard time taking care of ourselves, or others—or even that we doubt the value of the entire human enterprise?
  • The juxtaposition of Genesis 1 with Genesis 2 & 3 (the latter two chapters outlining the fall of man, describing why our lot is so tragedy-ridden and ethically torturous) produces a narrative sequence almost unbearable in its profundity. The moral of Genesis 1 is that Being brought into existence through true speech is Good.
  • The original Man and Woman, existing in unbroken unity with their Creator, did not appear conscious (and certainly not self-conscious). Their eyes were not open. But, in their perfection, they were also less, not more, than their post-Fall counterparts. Their goodness was something bestowed, rather than deserved or earned.
  • Maybe, even in some cosmic sense (assuming that consciousness itself is a phenomenon of cosmic significance), free choice matters.
  • here’s a proposition: perhaps it is not simply the emergence of self-consciousness and the rise of our moral knowledge of Death and the Fall that besets us and makes us doubt our own worth. Perhaps it is instead our unwillingness—reflected in Adam’s shamed hiding—to walk with God, despite our fragility and propensity for evil.
  • The entire Bible is structured so that everything after the Fall—the history of Israel, the prophets, the coming of Christ—is presented as a remedy for that Fall, a way out of evil. The beginning of conscious history, the rise of the state and all its pathologies of pride and rigidity, the emergence of great moral figures who try to set things right, culminating in the Messiah Himself—that is all part of humanity’s attempt, God willing, to set itself right. And what would that mean?
  • And this is an amazing thing: the answer is already implicit in Genesis 1: to embody the Image of God—to speak out of chaos the Being that is Good—but to do so consciously, of our own free choice.
  • Back is the way forward—as T. S. Eliot so rightly insisted
  • We shall not cease from exploration And the end of all our exploring Will be to arrive where we started And know the place for the first time.
  • If we wish to take care of ourselves properly, we would have to respect ourselves—but we don’t, because we are—not least in our own eyes—fallen creatures.
  • If we lived in Truth; if we spoke the Truth—then we could walk with God once again, and respect ourselves, and others, and the world. Then we might treat ourselves like people we cared for.
  • We might strive to set the world straight. We might orient it toward Heaven, where we would want people we cared for to dwell, instead of Hell, where our resentment and hatred would eternally sentence everyone.
  • Then, the primary moral issue confronting society was control of violent, impulsive selfishness and the mindless greed and brutality that accompanies it.
  • It is easy to believe that people are arrogant, and egotistical, and always looking out for themselves. The cynicism that makes that opinion a universal truism is widespread and fashionable.
  • But such an orientation to the world is not at all characteristic of many people. They have the opposite problem: they shoulder intolerable burdens of self-disgust, self-contempt, shame and self-consciousness. Thus, instead of narcissistically inflating their own importance, they don’t value themselves at all, and they don’t take care of themselves with attention and skill.
  • Christ’s archetypal death exists as an example of how to accept finitude, betrayal and tyranny heroically—how to walk with God despite the tragedy of self-conscious knowledge—and not as a directive to victimize ourselves in the service of others.
  • To sacrifice ourselves to God (to the highest good, if you like) does not mean to suffer silently and willingly when some person or organization demands more from us, consistently, than is offered in return. That means we are supporting tyranny, and allowing ourselves to be treated like slaves.
  • I learned two very important lessons from Carl Jung, the famous Swiss depth psychologist, about “doing unto others as you would have them do unto you” or “loving your neighbour as yourself.”
  • The first lesson was that neither of these statements has anything to do with being nice. The second was that both are equations, rather than injunctions.
  • If I am someone’s friend, family member, or lover, then I am morally obliged to bargain as hard on my own behalf as they are on theirs.
  • there is little difference between standing up and speaking for yourself, when you are being bullied or otherwise tormented and enslaved, and standing up and speaking for someone else.
  • you do not simply belong to yourself. You are not simply your own possession to torture and mistreat. This is partly because your Being is inexorably tied up with that of others, and your mistreatment of yourself can have catastrophic consequences for others.
  • metaphorically speaking, there is also this: you have a spark of the divine in you, which belongs not to you, but to God. We are, after all—according to Genesis—made in His image.
  • We can make order from chaos—and vice versa—in our way, with our words. So, we may not exactly be God, but we’re not exactly nothing, either.
  • In my own periods of darkness, in the underworld of the soul, I find myself frequently overcome and amazed by the ability of people to befriend each other, to love their intimate partners and parents and children, and to do what they must do to keep the machinery of the world running.
  • It is this sympathy that should be the proper medicament for self-conscious self-contempt, which has its justification, but is only half the full and proper story. Hatred for self and mankind must be balanced with gratefulness for tradition and the state and astonishment at what normal, everyday people accomplish
  • You have some vital role to play in the unfolding destiny of the world. You are, therefore, morally obliged to take care of yourself.
  • To treat yourself as if you were someone you are responsible for helping is, instead, to consider what would be truly good for you. This is not “what you want.” It is also not “what would make you happy.”
  • You must help a child become a virtuous, responsible, awake being, capable of full reciprocity—able to take care of himself and others, and to thrive while doing so. Why would you think it acceptable to do anything less for yourself?
  • You need to know who you are, so that you understand your armament and bolster yourself in respect to your limitations. You need to know where you are going, so that you can limit the extent of chaos in your life, restructure order, and bring the divine force of Hope to bear on the world.
  • You need to determine how to act toward yourself so that you are most likely to become and to stay a good person.
  • Don’t underestimate the power of vision and direction. These are irresistible forces, able to transform what might appear to be unconquerable obstacles into traversable pathways and expanding opportunities.
  • Once having understood Hell, researched it, so to speak—particularly your
  • own individual Hell—you could decide against going there or creating that.
  • You could, in fact, devote your life to this. That would give you a Meaning, with a capital M. That would justify your miserable existence.
  • That would atone for your sinful nature, and replace your shame and self-consciousness with the natural pride and forthright confidence of someone who has learned once again to walk with God in the Garden.
  • RULE 3   MAKE FRIENDS WITH PEOPLE WHO WANT THE BEST FOR YOU
  • It would be more romantic, I suppose, to suggest that we would have all jumped at the chance for something more productive, bored out of our skulls as we were. But it’s not true. We were all too prematurely cynical and world-weary and leery of responsibility to stick to the debating clubs and Air Cadets and school sports that the adults around us tried to organize. Doing anything wasn’t cool.
  • When you move, everything is up in the air, at least for a while. It’s stressful, but in the chaos there are new possibilities. People, including you, can’t hem you in with their old notions. You get shaken out of your ruts. You can make new, better ruts, with people aiming at better things. I thought this was just a natural development. I thought that every person who moved would have—and want—the same phoenix-like experience.
  • What was it that made Chris and Carl and Ed unable (or, worse, perhaps, unwilling) to move or to change their friendships and improve the circumstances of their lives? Was it inevitable—a consequence of their own limitations, nascent illnesses and traumas of the past?
  • Why did he—like his cousin, like my other friends—continually choose people who, and places that, were not good for him?
  • perhaps, they don’t want the trouble of better. Freud called this a “repetition compulsion.” He thought of it as an unconscious drive to repeat the horrors of the past
  • People create their worlds with the tools they have directly at hand. Faulty tools produce faulty results. Repeated use of the same faulty tools produces the same faulty results.
  • It is in this manner that those who fail to learn from the past doom themselves to repeat it. It’s partly fate. It’s partly inability. It’s partly…unwillingness to learn? Refusal to learn? Motivated refusal to learn?
  • People choose friends who aren’t good for them for other reasons, too. Sometimes it’s because they want to rescue someone.
  • it is not easy to distinguish between someone truly wanting and needing help and someone who is merely exploiting a willing helper. The distinction is difficult even for the person who is wanting and needing and possibly exploiting.
  • When it’s not just naïveté, the attempt to rescue someone is often fuelled by vanity and narcissism.
  • But Christ himself, you might object, befriended tax-collectors and prostitutes. How dare I cast aspersions on the motives of those who are trying to help? But Christ was the archetypal perfect man. And you’re you.
  • How do you know that your attempts to pull someone up won’t instead bring them—or you—further down?
  • The same thing happens when well-meaning counsellors place a delinquent teen among comparatively civilized peers. The delinquency spreads, not the stability.65 Down is a lot easier than up.
  • maybe you’re saving someone because you want to convince yourself that the strength of your character is more than just a side effect of your luck and birthplace. Or maybe it’s because it’s easier to look virtuous when standing alongside someone utterly irresponsible.
  • Or maybe you have no plan, genuine or otherwise, to rescue anybody. You’re associating with people who are bad for you not because it’s better for anyone, but because it’s easier.
  • You know it. Your friends know it. You’re all bound by an implicit contract—one aimed at nihilism, and failure, and suffering of the stupidest sort.
  • Before you help someone, you should find out why that person is in trouble. You shouldn’t merely assume that he or she is a noble victim of unjust circumstances and exploitation. It’s the most unlikely explanation, not the most probable.
  • Besides, if you buy the story that everything terrible just happened on its own, with no personal responsibility on the part of the victim, you deny that person all agency in the past (and, by implication, in the present and future, as well).
  • It is far more likely that a given individual has just decided to reject the path upward, because of its difficulty. Perhaps that should even be your default assumption, when faced with such a situation.
  • failure is easy to understand. No explanation for its existence is required. In the same manner, fear, hatred, addiction, promiscuity, betrayal and deception require no explanation. It’s not the existence of vice, or the indulgence in it, that requires explanation. Vice is easy.
  • Failure is easy, too. It’s easier not to shoulder a burden. It’s easier not to think, and not to do, and not to care. It’s easier to put off until tomorrow what needs to be done today,
  • Success: that’s the mystery. Virtue: that’s what’s inexplicable. To fail, you merely have to cultivate a few bad habits. You just have to bide your time. And once someone has spent enough time cultivating bad habits and biding their time, they are much diminished.
  • I am not saying that there is no hope of redemption. But it is much harder to extract someone
  • from a chasm than to lift him from a ditch. And some chasms are very deep. And there’s not much left of the body at the bottom.
  • Carl Rogers, the famous humanistic psychologist, believed it was impossible to start a therapeutic relationship if the person seeking help did not want to improve.67 Rogers believed it was impossible to convince someone to change for the better. The
  • none of this is a justification for abandoning those in real need to pursue your narrow, blind ambition, in case it has to be said.
  • Here’s something to consider: If you have a friend whose friendship you wouldn’t recommend to your sister, or your father, or your son, why would you have such a friend for yourself?
  • You are not morally obliged to support someone who is making the world a worse place. Quite the opposite. You should choose people who want things to be better, not worse. It’s a good thing, not a selfish thing, to choose people who are good for you.
  • It is for this reason that every good example is a fateful challenge, and every hero, a judge. Michelangelo’s great perfect marble David cries out to its observer: “You could be more than you are.”
  • Don’t think that it is easier to surround yourself with good healthy people than with bad unhealthy people. It’s not. A good, healthy person is an ideal. It requires strength and daring to stand up near such a person.
  • RULE 4   COMPARE YOURSELF TO WHO YOU WERE YESTERDAY, NOT TO WHO SOMEONE ELSE IS TODAY
  • IT WAS EASIER FOR PEOPLE to be good at something when more of us lived in small, rural communities. Someone could be homecoming queen. Someone else could be spelling-bee champ, math whiz or basketball star. There were only one or two mechanics and a couple of teachers. In each of their domains, these local heroes had the opportunity to enjoy the serotonin-fuelled confidence of the victor.
  • Our hierarchies of accomplishment are now dizzyingly vertical.
  • No matter how good you are at something, or how you rank your accomplishments, there is someone out there who makes you look incompetent.
  • We are not equal in ability or outcome, and never will be. A very small number of people produce very much of everything.
  • People are unhappy at the bottom. They get sick there, and remain unknown and unloved. They waste their lives there. They die there. In consequence, the self-denigrating voice in the minds of people weaves a devastating tale. Life is a zero-sum game. Worthlessness is the default condition.
  • It is for such reasons that a whole generation of social psychologists recommended “positive illusions” as the only reliable route to mental health.69 Their credo? Let a lie be your umbrella. A more dismal, wretched, pessimistic philosophy can hardly be imagined:
  • Here is an alternative approach (and one that requires no illusions). If the cards are always stacked against you, perhaps the game you are playing is somehow rigged (perhaps by you, unbeknownst to yourself). If the internal voice makes you doubt the value of your endeavours—or your life, or life itself—perhaps you should stop listening.
  • There will always be people better than you—that’s a cliché of nihilism, like the phrase, In a million years, who’s going to know the difference? The proper response to that statement is not, Well, then, everything is meaningless. It’s, Any idiot can choose a frame of time within which nothing matters.
  • Standards of better or worse are not illusory or unnecessary. If you hadn’t decided that what you are doing right now was better than the alternatives, you wouldn’t be doing it. The idea of a value-free choice is a contradiction in terms. Value judgments are a precondition for action.
  • Furthermore, every activity, once chosen, comes with its own internal standards of accomplishment. If something can be done at all, it can be done better or worse. To do anything at all is therefore to play a game with a defined and valued end, which can always be reached more or less efficiently and elegantly.
  • We might start by considering the all-too-black-and-white words themselves: “success” or “failure.” You are either a success, a comprehensive, singular, over-all good thing, or its opposite, a failure, a comprehensive, singular, irredeemably bad thing.
  • There are vital degrees and gradations of value obliterated by this binary system, and the consequences are not good.
  • there is not just one game at which to succeed or fail. There are many games and, more specifically, many good games—
  • if changing games does not work, you can invent a new one. I
  • and athletic pursuits. You might consider judging your success across all the games you play.
  • When we are very young we are neither individual nor informed. We have not had the time nor gained the wisdom to develop our own standards. In consequence, we must compare ourselves to others, because standards are necessary.
  • As we mature we become, by contrast, increasingly individual and unique. The conditions of our lives become more and more personal and less and less comparable with those of others. Symbolically speaking, this means we must leave the house ruled by our father, and confront the chaos of our individual Being.
  • We must then rediscover the values of our culture—veiled from us by our ignorance, hidden in the dusty treasure-trove of the past—rescue them, and integrate them into our own lives. This is what gives existence its full and necessary meaning.
  • What is it that you actually love? What is it that you genuinely want? Before you can articulate your own standards of value, you must see yourself as a stranger—and then you must get to know yourself. What
  • Dare to be truthful. Dare to articulate yourself, and express (or at least become aware of) what would really justify your life.
  • Consult your resentment. It’s a revelatory emotion, for all its pathology. It’s part of an evil triad: arrogance, deceit, and resentment. Nothing causes more harm than this underworld Trinity. But resentment always means one of two things. Either the resentful person is immature, in which case he or she should shut up, quit whining, and get on with it, or there is tyranny afoot—in which case the person subjugated has a moral obligation to speak up.
  • Be cautious when you’re comparing yourself to others. You’re a singular being, once you’re an adult. You have your own particular, specific problems—financial, intimate, psychological, and otherwise.
  • Those are embedded in the unique broader context of your existence. Your career or job works for you in a personal manner, or it does not, and it does so in a unique interplay with the other specifics of your life.
  • We must see, but to see, we must aim, so we are always aiming. Our minds are built on the hunting-and-gathering platforms of our bodies. To hunt is to specify a target, track it, and throw at it.
  • We live within a framework that defines the present as eternally lacking and the future as eternally better. If we did not see things this way, we would not act at all. We wouldn’t even be able to see, because to see we must focus, and to focus we must pick one thing above all else on which to focus.
  • The disadvantage to all this foresight and creativity is chronic unease and discomfort. Because we always contrast what is with what could be, we have to aim at what could be.
  • The present is eternally flawed. But where you start might not be as important as the direction you are heading. Perhaps happiness is always to be found in the journey uphill, and not in the fleeting sense of satisfaction awaiting at the next peak.
  • Called upon properly, the internal critic will suggest something to set in order, which you could set in order, which you would set in order—voluntarily, without resentment, even with pleasure.
  • “Excuse me,” you might say to yourself, without irony or sarcasm. “I’m trying to reduce some of the unnecessary suffering around here. I could use some help.” Keep the derision at bay. “I’m wondering if there is anything that you would be willing to do? I’d be very grateful for your service.” Ask honestly and with humility. That’s no simple matter.
Javier E

Why parents need to stop pushing happiness on their kids - The Washington Post - 0 views

  • As a psychologist, I can’t help but wonder: Who in this world has ever gotten happy because someone else told them they have to be?
  • And worse, what if our culture’s incessant demands to be happy are actually making our kids miserable?
  • It seems counterintuitive, of course, but to be happy in the long run, we should more fully embrace the times when we’re not.
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  • this approach to emotional development neglects the full, complicated range of unhappy feelings that are just as valid a part of human life as happiness is — from sadness to frustration, from anger to fear, from guilt to disappointment, boredom or disgust.
  • Much research on well-being makes clear that Americans’ typical approaches to the pursuit of happiness is far from helpful to our kids. Anxiety and mental health problems in children and teens have been steadily increasing
  • In fact, the more we teach our kids to stay positive, at the expense of helping them accept occasional difficult feelings, the less we equip them with tools to manage such feelings when life inevitably gets hard
  • We tend to have a similar disdain for negative thoughts. Americans like to believe that our thoughts define us: that we need to control that running commentary, shape it and aggressively avoid the “bad” thoughts that supposedly doom us to unhappiness
  • Research into mindfulness and acceptance and commitment therapy reveals that it’s not negative thoughts that cause depression, anxiety, amotivation or any other mental rut we’re afraid of. It is when negative thoughts become sticky that we are more prone to those problems.
  • The more we fight with our thoughts, the more we give them the power to stick.
  • Being fixated on having only the “right” kind of thoughts breeds the cognitive rigidity that creates tunnel vision, locks us into unhelpful patterns, increases our risk of rumination, obsessions and compulsions, and decreases our ability to adapt to setbacks.
  • Commit to teaching and practicing the pause.
  • forced happiness, happiness as a sole goal without a deeper sense of meaning or purpose, or the pretense of happiness that stems from the expectation that anything less is toxic, can turn such “happiness” harmful in its own right.
  • If you can help your child develop meta-cognition — the ability to think about their thoughts and keep from getting stuck within them — and mindfulness, which helps them become a gentle, nonjudgmental observer of their thoughts and feelings, attuned in the moment to their experience, then you are giving them psychological tools to help them for a lifetime.
  • ADEncourage turning anxious thought patterns into characters.
  • What better time to begin teaching our kids that unhappiness has a rightful place in a full and — yes — truly happy life? It is often the difficult emotions that have the most to teach us about ourselves, and that give us the opportunity to find meaning and connect with others.
  • Encourage labeling distressing thoughts like “I’m having the thought no one likes me” rather than “No one likes me,” which helps your child separate from them.
  • a child with social anxiety may call their negative self-talk “The Stage-Fright Bully” and decide that it has nothing important to say — and that the show can go on.
  • Take the stance that feelings, even big ones, are always okay.
  • Emphasize that it’s how we handle emotions that matters most, and we can choose those actions mindfully
  • Teach your kids that their thoughts don’t define them. Encourage your children to observe their thoughts with curiosity rather than fear, in a nonjudgmental way rather than with shame.
  • teach them that the anger is okay, but we must think through our actions carefully, noticing our thoughts and bodily sensations without launching into autopilot.
  • Every time they fully engage with a feeling and choose functional behavior, they strengthen their emotional intelligence and make it more likely that that feeling won’t impel them toward unhealthy habits in the future.
  • Enlarge your vocabulary about emotions
  • From “I” statements (“I was sad when you said that to me” rather than “You are being mean!”) to encouraging your kids to write or draw their feelings in a journal, research shows that the mere act of labeling a feeling can help us feel more in control and allow it to pass more quickly.
  • Observe and adjust your own habits of talking about feelings.
  • Pay particular attention to the times you invalidate your child’s emotions or try to force a different internal reaction: “You’re okay,”
  • Instead, choose empathy: “Sounds like that’s really upsetting; let’s think about how we can work through this.”
  • Talk about true happiness as more than just pleasure or ease.
  • We all want our kids to be happy. But what they absorb about what that means is crucial. By opening them up to the idea of a sense of purpose, finding meaning in their life, or defining the values important to them, they will have a better understanding of how even challenging, difficult times can cultivate happiness.
Javier E

The Moral Peril of Weighing Trump's Actions One by One - 0 views

  • In recent months, a consensus has emerged among the conservative dissidents of the Trump era: We’ll continue to oppose the president when his policies and practices are counter to our principles, they say, but also be sure to publicly give credit whenever he stakes out an agreeable position on any issue that matters
  • During the campaign, obdurate opposition served the purpose of challenging his candidacy and elevating his competitors, but now, with Trump sitting in the Oval Office, the thinking goes, it smacks of sour grapes—and, given that he does do things with which we agree, it amounts to cutting off our noses to spite our faces. So, serve as the loyal opposition as necessary but join the cause when possible.
  • And with each casual lie, crude insult, attack on the media, slight of the intelligence community, and example of grotesque servility to Russia’s dictator, it increasingly appears morally misguided.
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  • It is a coherent approach. It is the pragmatic one. But it is unsatisfying and unsettling
  • The first problem with itemizing and compartmentalizing is that actions can’t be treated as discrete. In politics, they are the direct result of a system’s arrangements and a leader’s philosophy
  • the making-the-trains-run-on-time argument. But time judges unkindly those who cheered the timely trains. Some of history’s most ghastly arrangements have been defended by relentlessly pointing to some number of their benefits and turning a blind eye to their costs
  • In other words, we have to be mindful of a position’s pedigree and its role in a broader program.
  • If President Trump has a modus operandi, it is the control, manipulation, and distortion of information: hiding his tax returns, meeting with Putin alone, firing the FBI director investigating him, lying habitually, undermining the media, pitting staff against each other. We are being purposely obtuse if we don’t assess his executive actions in this context
  • Almost every leader in history has had some redeeming characteristic or some defensible initiative.
  • They reflect the larger enterprise. We deceive ourselves by separating quiet streets from the oppressive police state that brought them about
  • Even a strictly utilitarian approach to Trump demands that we do more than note the existence of different entries; we also have to tally them up, to have an accounting. That means we need to evaluate the positives in light of the negatives.
  • questions about duty and justice may not be well served by creating a list of positive and negative effects.
  • On virtually any matter, we can populate the positive side. Stealing stimulates a rush of adrenaline, makes you look tough, and provides some immediate profit. The danger lies in falsely equating the value of the ticks in both columns. Obviously, items carry vastly different weights
  • Worse, the line separating the columns artificially quarantines the negatives. It treats as separable the indivisble effects of an activity. In actuality, a sound moral system would recognize that some negatives infect all associated positives
  • It is shrewd for a bad actor to ask that we detach his various choices from one another and focus on the positives of each. We needn’t, and shouldn’t, acquiesce.
  • This does more than debase debate, it does long-term harm: It serves as a conscience-protecting strategy exactly when our consciences shouldn’t be protected.
  • The nature of the four-year term allows us a delay in the reckoning. And the nature of our polarized, binary parties encourages us to avoid any accounting detrimental to our team. The itemize-and-compartmentalize approach focuses our attention on the entries, not the balance
  • The problem in the case of the Trump administration is that its moral debits are skyrocketing. Material and irreparable harm is being done to our nation, our institutions, and our norms, as well as to conservatism and the Republican party.
  • But even the ledger approach has two major flaws: one related to the past, the other to the future. Both are traditionally addressed by elements of the conservative disposition
  • The first problem is that in assessing the effects of immorality, it is impossible in real time to account for costs
  • Whether lying or embezzlement, infidelity or illicit drug use, hiding income or abusing welfare programs, social offenses can seem utterly inconsequential in the immediate term. It can even be difficult to imagine how they could prove corrosive to society at large.
  • It is precisely because we know the long-term dangers of certain categories of behavior but lack the capacity to quantify or explain them that we have social rules against things like mendacity, lassitude, and lasciviousness and in favor of selflessness, judiciousness, and initiative.
  • It is no coincidence that such rules are consonant with the instructions of our faith traditions
  • they tell us the exact same things in the exact same way: Follow these rules of behavior, even if they seem quaint or troublesome, because they reflect the wisdom of authorities that you cannot subject to cross-examination—countless previous generations or the Almighty.
  • norms are our community’s load-bearing walls. Undermine them too often, and the edifice will collapse.
  • The second flaw of the moral ledger is that it appears perfectly designed, at least during the Trump era, to facilitate our slowly succumbing to temptation
  • we’re consigned to making a series of episodic mini-assessments. We might celebrate a positive and then balance it against a recent negative.
  • Like the frog that steadily acclimates to—but ultimately dies from—water rising to a boil, we can be oblivious to the gradual escalation of costs.
  • So long as short-term rationalizations are possible, decline can proceed unabated and largely unnoticed. This is why But Gorsuch is so insidious. It is the pro that excused so many cons: the growing attacks on the media, the callous border policy, the belittling of the intelligence community.
  • given the enormity of the stakes, placing a gold star on the president’s occasional successful assignment is unwarranted and unwise. The road to Hell is paved with a piecemeal, situational approach to morality.
Javier E

Opinion | The Audacity of Hate - The New York Times - 0 views

  • Karl Rove had a novel idea for how to organize President George W. Bush’s 2004 re-election campaign.
  • He and the chief campaign strategist, Matthew Dowd, decided on a “base strategy.” They reallocated the bulk of the campaign’s media budget to focus on social conservatives instead of on moderates — a decision predicated on the fact that the swing, or persuadable, share of the electorate had shrunk from one in five voters to less than one in 10.
  • The result was a shift that year from a traditional centrist strategy to an emphasis on anger and fear, a shift that turned out to have profound long-term consequences.
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  • American politics were irrevocably transformed, polarization strategies became institutionalized and the stage was set for the explicit racial and anti-immigrant themes dominating Donald Trump’s campaigns for election and re-election.
  • Three major events over the next 10 years bridged the gap between the White House campaign of George W. Bush and the White House campaign of Donald J. Trump.
  • The economic meltdown of 2007-9 devastated faith in the American economic system and in the nation’s elected leaders — especially the Republican establishment.
  • A second response to intensifying fears, however, was the emergence of the Tea Party, which mobilized racially and financially apprehensive whites who felt abandoned by the Republican leadership.
  • The Tea Party changed what it was permissible to debate openly in contemporary politics. Within a few years, it enabled Trump to further erode the norms of political combat and more openly instigate partisan conflict based on racial and ethnic antagonism.
  • Under Trump, coded rhetoric like Reagan’s “welfare queen” and Nixon’s “silent majority,” was — and is — no longer coded.
  • Sean Trende, an election analyst at RealClearPolitics, Vox reported, “offered a different diagnosis: Romney’s real problem was ‘missing’ white voters who didn’t show up to vote,” and Trende was proved right: As the 2016 primary battle progressed, “those voters” were “no longer missing.” Trump had found them.
  • More than anything, Trump intuitively understood how polarization, and with it, the intense hatred among legions of Republican voters of liberal elites and of the so-called meritocracy could be a powerful tool to win elections.
  • Partisan polarization has become hard-wired in the American political system and is likely to be with us for the foreseeable future. Our constitutional system is not well matched with our current party system. Partisan asymmetry makes it even worse. The GOP has radicalized into an anti-system party that does not accept the legitimacy of its opposition and enables a slide toward autocracy. Very dangerous times for American democracy.
  • It is an environment in which negative campaigning, on TV and on social media, has become the instrument of choice, not a tool, but the beating heart of political partisanship.
  • The rise in hostile views of the opposition candidate, the two authors argue, “is not primarily due to learning about real ideological positions of the candidates and the parties.” Instead, they write, the more likely explanation is that the effectiveness of these campaigns is in reminding “partisans about the negative traits of the out-party candidate, and positive traits of her own party.”
  • When you take today’s urban-rural divide, couple it with the most engaged citizens’ tendency to live in echo chambers, and add accelerants in the forms of identity politics and misinformation campaigns, you have a house waiting to go up in flames.
  • We identify three possible negative outcomes for democracy,”
  • The three negative outcomes, according to the authors, are gridlock; democratic erosion or collapse under new elites and dominant groups; and democratic erosion or collapse under old elites and dominant groups.
  • With few exceptions, political scientists are pessimistic about both the short- and long-term prospects for amelioration of hostile partisan division.
  • the most significant damage resulting from negative partisanship and polarization isthat the normal methods of accountability in a democratic society cease to apply. It used to be that people, regardless of party, believed government statistics about the employment rate and other metrics of progress and national well-being. Now, our interpretation of the basic facts of whether we are going in the right or wrong direction is dominated by whether expressing such an opinion is consistent with that which would advantage our tribe.
  • trust in the electoral process is now contingent on who wins. That is, losers will cry ‘fraud’ and consider the president illegitimate, even if the election is well-run. This is the kind of dynamic we see in the developing world and unstable democracies. It is a recipe for disaster.
  • it is more likely that that bygone era was the aberration and today’s hyperpolarization is what we should expect in equilibrium. In other words, we probably ought to accept the current state of affairs as the new normal.
mariedhorne

Saudi Arabia Curbs Death Penalty in Move to Soften Image - WSJ - 0 views

  • Saudi Arabia Curbs Death Penalty in Move to Soften Image - WSJSaudi Arabia Curbs Death Penalty in Move to Soften Image - WSJRIYADH, Saudi Arabia—Saudi Arabia said Monday it had imposed a moratorium on capital punishment for drug-related offenses that led to an 85% reduction in executions, as the conservative Muslim kingdom seeks to soften its image to attract Western tourists and foreign investment.
  • The state-backed Human Rights Commission said 27 executions were recorded in 2020. That is down from 184 the year before, according to rights watchdog Amnesty International, when Saudi Arabia trailed only China and Iran globally.
  • Prince Mohammed, the 35-year-old de facto ruler, has previously said the government was working to change the law to reduce the punishment for some crimes from execution to life in prison.
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  • “This is a required step and now we hope to increase alternative punishments after long years of increased killing,” Mr. Hajji said. “But we want that to be done in a lawful and disciplined way, not randomly and arbitrarily.”
  • The 2018 killing and dismemberment of journalist Jamal Khashoggi inside the kingdom’s Istanbul consulate sparked global outrage and government pledges of justice for the perpetrators. Five people convicted in Mr. Khashoggi’s murder were initially given the death penalty, but their sentences were reduced to 20-year prison terms after his son said he forgave them.
Javier E

A Blow Against the Malice Theory of American Politics - The Dispatch - 1 views

  • Why were partisans so oblivious to the escalating tensions that were tearing America apart? Why were they so confident that the solution to American polarization was domination and not accommodation? 
  • The answer was clear. For decades, winners and losers alike spun virtually every American election as the sign of things to come, the harbinger of a permanent victory (or permanent defeat). You don’t even have to be that old to see the recent pattern. The thrill of Democratic victory in 1992 turned into the agony of defeat in 1994, then the thrill of victory again in 1996
  • Then Obama won in 2008. But for Republicans, that was an aberration—a fluke caused by the housing crash and an unpopular war. The real majority came to the polls in Tea Party 2010. But wait: Obama won again in 2012, and suddenly all the momentum was on the side of the “coalition of the ascendant.” Remember that phrase? It signaled permanent Republican doom—the alleged party of white people couldn’t possibly keep winning in a nation that was growing more diverse by the year, could it?
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  • Then came 2016. The overreading began once again. The old electoral college “blue wall” had become a “red wall,” and Trump had supposedly unlocked the key to lasting control. But, well, you know the rest.
  • Everyone keeps looking for the political Battle of Yorktown—that moment when your opponents lose once and for all and they march out slowly before you while the band plays “The World Turned Upside Down.”
  • Instead, in a closely-divided nation that’s characterized mainly by negative polarization and calcification, the better analogy is to trench warfare—grinding, bloody attrition, with gains often measured in yards rather than miles and true breakthroughs few and far between. 
  • Thus, the question after any given election isn’t so much, “Who is ascendant?” Rather, it’s “In which direction did the lines move?” 
  • often the more important cultural changes can be harder to discern
  • in this instance one of those more important changes was the blow to the malice theory of American politics. 
  • The malice theory is a core element of Trumpism, and it’s a natural temptation of negative polarization. Negative polarization (or negative partisanship), as I’ve written many times, is the term for politics that is fundamentally motivated by animosity for the other side more than affection to your own party’s leaders or ideas. 
  • Under the malice theory, the key to electoral victory is unlocking that anger. That means highlighting everything wrong with your opponents. That means hyping their alleged mortal threat to the Republic.
  • who should be kind to the “godless communist orcs” who are “trying to ruin this great country”? 
  • then persuasion is a waste of time. Defeating the enemy isn’t about persuading the enemy, but rather about mobilizing the righteous.
  • inspiring people is hard. Scaring them is easy—especially when the internet gives you constant access to the worst and weirdest voices on the other side. 
  • here’s where the malice theory collides with human nature. Most people aren’t content with simply thinking their opponents are terrible. They still want to see themselves as good. They want to see the world as “good versus evil,” not “lesser evil versus evil.” 
  • That’s why the argument that voters should always swallow deep moral objections to vote for the lesser evil are ultimately unsustainable
  • When confronted with relentless wrongdoing from your own partisans, one of two things happens—over time you’ll either redefine evil as good, or you’ll abandon evil for the good. 
  • The first response is core to much of the MAGA movement. It’s how someone goes from holding their nose and voting for Trump in 2016 to being the first bass boat in the boat parade in 2020. We all watched it happen.
  • The ultimate expression of this faction was represented by what’s been called the “Stop the Steal” slate of Republican candidates. These were the folks who were all-in, not just on Trump, but on some of the most transparently, incandescently absurd political conspiracies in modern American history. 
  • I don’t want to make the very mistake I identified at the start of this newsletter and overstate my case. Talk of a true MAGA “repudiation” is overblown
  • remember, the question isn’t whether anyone achieved ultimate victory or faced a final defeat. It’s in which direction the lines moved in our nation’s political trench warfare. And they most definitely moved back towards reason and our most basic moral norms. 
  • since politicians so often follow voters far more than they lead voters, it is ultimately up to us to demonstrate to them that the malice theory of American politics is truly a dead political end
  • The worst thing for American politics would be for the Trumpist narrative—that decency is for the weak—to prevai
  • If cruelty truly is the sole or best path to partisan victory, then the continued temptation to yield to our worst impulses would grow overwhelming. The temptation was already strong enough to distort and transform the political culture of the right simply based on Trump’s single, narrow win.
  • the opposite message seems to be true
  • Ever since Trump beat Hillary Clinton, the Trumpist GOP lost and kept losing. A movement that prioritized vicious political combat lost the House in the 2018 midterms, lost the presidency and the Senate in 2020, and has likely blown a virtually unlosable election in 2022, despite the fact that the country is struggling under the great weight of the worst crime and inflation in at least a generation.
  • It turns out that there’s some life left in decency yet. Even when times are hard, there are voters who are unwilling to call good evil and evil good
  • It turns out that it’s hard to escape the need to persuade and inspire, and that might be the best—and most important—consequence of a midterm election that gave neither party a mandate but reminded the Republicans that malice and lies can do far more political harm than good. 
Javier E

The Conservative States of America - Richard Florida - Politics - The Atlantic - 0 views

  • America is an increasingly conservative nation, by ideology and by political affiliation,
  • Conservatives outnumber liberals in even the most liberal-leaning states (excluding the District of Columbia): Vermont, (30.7% conservative to 30.5% liberal), Rhode Island (29.9% to 29.3%), and Massachusetts (29.9% to 28.0%).
  • what factors account for the growing conservatism of Americans and American states?
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  • Not surprisingly, states with more conservatives are considerably more religious than liberal-leaning states. The correlation between conservative political affiliation and religion (the share of state population for which religion is an important part of daily life) is considerable (.63).
  • Conservative states are also less well-educated than liberal ones.  The correlation between conservative affiliation and human capital (that is, the percent of adults who have graduated college) is substantially negative (-.53).
  • States with more conservatives are less diverse. Conservative political affiliation is highly negatively correlated with the percent of the population that are immigrants (-.59) or gay and lesbian (-.66).
  • Conservative states are more blue-collar.  Conservative political affiliation is strongly positively correlated with the percentage of the workforce in blue-collar occupations (.73) and highly negatively correlated with the proportion of the workforce engaged in knowledge-based professional and creative work (-.61).
  • States with more conservatives are considerably poorer than those with more liberals.  Conservative political affiliation is highly negatively correlated with income ( -.65) and even more so with hourly earnings (-.79).
  • Conservatism, at least at the state level, appears to be growing stronger. Ironically, this trend is most pronounced in America's least well-off, least educated, most blue collar, most economically hard-hit states. Conservatism, more and more, is the ideology of the economically left behind.  The current economic crisis only appears to have deepened conservatism's hold on America's states.
  • the much bigger, long-term danger is economic rather than political. This ideological state of affairs advantages the policy preferences of poorer, less innovative states over wealthier, more innovative, and productive ones. American politics is increasingly disconnected from its economic engine.  And this deepening political divide has become perhaps the biggest bottleneck on the road to long-run prosperity.
Javier E

Donald Trump's Unstoppable Virality - The New York Times - 0 views

  • 2015 was the Year of Trump because he is the perfect candidate for our viral age. His success tells us a lot about the nature of what goes viral and how it reflects our beliefs and our fears
  • “What goes viral is what we think is remarkable,” Jeff Hemsley, a professor of information studies at Syracuse University and a co-author of the book “Going Viral,” said. “In a way, it represents what we as a society think is worth talking about.”
  • Virality can be about sheer news value, but emotion also plays a big role in determining what gets shared. If we think about a given news story as a disease waiting to be passed along, human emotion is its most common vector. And some emotions are more contagious.
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  • the most shareable moments come when a story lights up the deepest recesses of our minds
  • “Hate, fear of the other, anger — they come directly from the nonconscious, and that’s why they’re so easy to evoke,”
  • news stories were more likely to be shared if they elicited emotions like awe, anger and anxiety.
  • as long as stories about Mr. Trump are receiving as many eyeballs as possible, it doesn’t really matter if people are reacting negatively to him. In fact, it probably helps his popularity.
  • That Mr. Trump is both volatile in nature and allergic to nuance is part of his viral success. Humans use mental shortcuts to process information quickly while conserving brain power. This means that we often don’t think critically about the information we’re receiving before sharing it with others.
  • Unsurprisingly, that can mean that things that are not true go viral. But lies, like fear, can maintain a powerful grasp on the human mind.
  • “Once we see something and accept it as true, it’s really, really hard to falsify the belief,” said Rosanna Guadagno, a social psychologist at the University of Texas at Dallas. “I’ve occasionally spread something that turned out to be false, and the sad thing is, I’m still trying to scrub that out of my memory as something I’ve accepted as real.”
  • According to Bradley M. Okdie, a social psychologist at Ohio State University at Newark, conservatives are more likely to share a given piece of content than liberals are, especially if it provokes a negative emotion.
  • “Conservatives tend to be a lot more reactive to negative information and they also tend to be a lot more insular in nature, and they also tend to have less tolerance for ambiguity,” Professor Okdie said. “Conservatives would prefer a negative concrete statement to a slightly positive, uncertain statement.”
  • With his us vs. them invective and his refusal to denounce hate-filled speech from some of his supporters, Mr. Trump is an echo chamber for certain corners of the far righ
redavistinnell

Muslims Around the World Have Overwhelmingly Negative Views of ISIS - NBC News - 0 views

  • Muslims Around the World Have Overwhelmingly Negative Views of ISIS
  • Donald Trump, the controversial 2016 Republican contender, on Monday called for a "complete" shutdown of Muslims entering the U.S. as a national security measure until our country's leaders "can figure out what is going on.
  • rump's ban would include tourists and Muslims hoping to enter the U.S. on visas, and comes as authorities uncover more details about the shooters in last week's rampage in San Bernardino, who they believe had been radicalized into following an extreme form of Islam.
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  • The one exception was Pakistan, where a majority — 62 percent — had no opinion about ISIS. Still, 28 percent said they had an unfavorable view of ISIS, and just nine percent said they had a favorable view.
  • In addition to Paris, the terror group has taken responsibility for a string of other recent attacks, including ones in Beirut and Baghdad.
  • In Lebanon, which was attacked by ISIS days before the survey was conducted, 99 percent of people had a very unfavorable view of the group. Israelis (97 percent) and Jordanians (94 percent) were also opposed to ISIS.
Javier E

Study: 42 percent of Republicans believe accurate - but negative - stories qualify as '... - 0 views

  • Four in 10 [or 42 percent of] Republicans consider accurate news stories that cast a politician or political group in a negative light to always be “fake news.” [The corresponding figure for Democrats is 17 percent.]
  • Trump can claim credit for hijacking the term “fake news” for his own political ends. Craig Silverman, the BuzzFeed journalist who played a pioneering role in hatching the term, says its redefinition was sealed on Jan. 11, 2017, during that unforgettable transition news conference in which Trump called out CNN as “fake news” — for accurately reporting on a Trump-Russia dossier that was circulating in the upper reaches of the U.S. government.
  • Since then, “fake news” has performed a jack-of-all-trades role for Trump champions. A negative story with flimsy-appearing sources? “Fake news.” A story that is challenged by Trump appointees? “Fake news.” A story that ends up being corrected? “Fake news” all day long! A true but unflattering story? Heck, that’s “fake news,” too.
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  • Forget that the term sprang up to describe, essentially, fabrications — or, as Silverman defines it, “completely false information that was created and spread for profit.”
  • The appropriation of the term by Trump appears to be working, which is no surprise in light of his nearly 47 million Twitter followers and his status as the most powerful man in the world.
johnsonel7

Vladimir Putin asked Russians to help rewrite the constitution. It got 'crazy.' - The W... - 0 views

  • MOSCOW — When President Vladimir Putin threw open the gates for Russians to propose changes to the country's constitution, the rewrite frenzy was on — particularly among nationalists, social conservatives, chauvinists and militants, who all dream of a Russia even more strident and militaristic.Russia is revamping its liberal Boris Yeltsin-era constitution, and citizens and organizations have put forward more than 700 suggested amendments — many with a distinctly anti-liberal bent
  • Vladimir Ryzhkov, a historian and opposition politician, said many of the amendments were “crazy proposals” mainly from people who opposed the liberal, humanist constitution of 1993.ADBut it’s a road map of where Russia has moved under Putin, who ordered the constitutional redo last month as part of an apparent plan to keep his grip on power after term limits force him out of the presidency in 2024
  • “There’s nothing new. Both proposals guarantee nothing. But it’s using propaganda to increase the support of these amendments,” Ryzhkov said.ADVoters will be given a yes-or-no vote on the full text of the new constitution. So if they like the state commitment to social payments, they will get every other amendment, too.
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  • “Many people around Putin and many people in this country, they hate the [1993] constitution because it’s too liberal for them,” Ryzhkov said. “Now that Putin opened this Pandora’s box of changing the constitution, all these conservative, reactionary, nationalistic, xenophobic, anti-European, anti-liberal political forces feel the possibility to kill this constitution, to kill this liberal spirit.”“That’s the reason,” he added, “so many crazy amendments are being proposed now.”
  • After 2024, Putin could take on a powerful post-presidency role such as State Council head. Vesting new powers in that body could create a vehicle for him to steer foreign and military policy and to ensure that his vision of Russia as a great world nuclear power does not unravel in some future orgy of corruption and incompetence.
  • “Putin becomes the successor of himself,” Kolesnikov said. “But institutionally this is a problem because the simultaneous existence of the president, who is still empowered, and the head of a State Council, could generate conflict between these two figures.“This has only been developed for Putin. There is no practical need for any kind of chair of the State Council,” he said. “This is all about Putin himself, not about the political structure.
andrespardo

Could Microsoft's climate crisis 'moonshot' plan really work? | Environment | The Guardian - 0 views

  • Microsoft drew widespread praise in January this year after Brad Smith, the company’s president, announced their climate “moonshot”.
  • Much of its plans lean on nascent technology. Critics, meanwhile, see the move as a gamble aimed at justifying Microsoft’s ongoing deals with fossil fuel firms.
  • Microsoft releases less carbon a year than Amazon and Apple, but more than Google. The company has 150,000 employees across offices in more than 100 countries, and is still focused on developing the software and consumer electronics that made them a household name
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  • Meanwhile, increasing the scrutiny on Microsoft’s plan are its dealings with fossil fuel companies, which have been highlighted by some as evidence of hypocrisy as it makes climate pledges. In 2019 alone, the technology company had entered into long-term partnerships with three major oil companies, including ExxonMobil, that will be using Microsoft’s technology to expand oil production by as much as 50,000 barrels a day over the coming years. The staggering amount of carbon this would release into the atmosphere would not be included on Microsoft’s expanded carbon ledger.
  • To begin, Microsoft will focus on protecting forests and planting trees to capture carbon. This strategy has long been used to offset emissions, but Microsoft is hoping to improve their outcomes by using remote-sensing technology to accurately estimate the carbon storage potential of forests to ensure no major deforestation is occurring in their allotments. To achieve these goals, Microsoft will be partnering with Pachama, a Silicon Valley startup that will survey 60,000 hectares of rainforest in the Amazon, plus an additional 20,000 hectares across north-eastern states of the US for the company. According to Kesley
  • The carbon produced when burning the biomass is captured before it is released into the atmosphere and then injected at a very high pressure into rock formations deep underground. Not only does this remove carbon from the natural cycle, the biomass absorbs CO2 as it grows.
  • The second concern is that the transition from coal to biofuel would require setting aside vast tracts of arable land – some estimates say one to two times the size of India.
  • Perhaps the most futuristic of the technologies outlined in Microsoft’s carbon negative plan is direct air capture (DAC). This involves machines that essentially function like highly efficient artificial trees, drawing existing carbon out of the air and transforming it into non-harmful carbon-based solids or gasses.
  • Microsoft’s plan for intensive investment in this industry is exciting for those working in the field. Klaus Lackner, a theoretical physicist working on DAC, has been arguing since the 1990s that carbon removal is the only feasible way to stop significant temperature rises. “We’ve shown that this method is technologically feasible, but nobody has wanted them,” he said. “Microsoft have said ‘we get it’. It will cost them money, but it will allow the technologie
  • While the technologies that Microsoft are betting on are still in their nascent stages, in the past few years there has been some encouraging progress in the negative emissions industry. Lackner and Arizona State University recently signed a deal with Silicon Kingdom, an Irish-based company, to manufacture his carbon-suck machines. The plan is to install them on wind and solar farms, and then sell the captured carbon to beverage companies to make carbonated drinks. In the UK, Drax power plant, which was once among Europe’s most polluting, transitioned from coal to biofuel this year.
  • Given the not insignificant risk of failure, some propose that relying on nascent or future technology as a solution to the climate crisis represents a moral hazard – the promise of carbon removal functions as an incentive for governments and major polluters to not change their behavior now.
  • When asked about this concern by the Guardian, Microsoft’s Joppa responded that in the short term, the energy demands of a growing global population will probably still need a mix of renewable and traditional energy sources. By remaining in discourse with these industries, he said, Microsoft hopes to help them change and transition to a better model in the future. “It’s extremely hard to lead if there’s no one there to follow,” he added.
  •  
    ""It's extremely hard to lead if there's no one there to follow," he added. As to whether the technology outlined in their plan will scale, he said there is inherent risk, but this is why they call it a "moonshot". "When it comes to our plan it's not like we've got it all figured out," he said. "We're just trying to do what the science says the whole world needs to do. There's really no other choice.""
meghanmalone

Microsoft pledges to be 'carbon negative' by 2030 | Technology | The Guardian - 0 views

  • hopes to have removed enough carbon to account for all the direct emissions the company has ever made by 2050.
  • technology built without these principles can do more harm than good
  • Microsoft explains it wants to reach its goal to cut its carbon emissions for its supply and value chain by more than half by 2030 through a portfolio of negative emission technologies, potentially including afforestation – the opposite of deforestation, creation new forests – and reforestation, soil carbon sequestration, bioenergy with carbon capture and storage, and direct air capture.
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  • By 2030 Microsoft will be carbon negative, and by 2050 Microsoft will remove from the environment all the carbon the company has emitted either directly or by electrical consumption since it was founded in 1975
  • fund the efforts by expanding its internal carbon fee – a fee the company has charged to its business groups to account for their carbon emissions.
  • $1bn over the next four years to speed up the development of carbon removal technology
  • will require technology by 2030 that doesn’t fully exist today
  • A company’s most powerful tool for fighting climate change is its political influence,
  • In November, more than 1,000 Google workers signed a public letter calling on their employer to commit to an aggressive “company-wide climate plan” that includes canceling contracts with the fossil fuel industry and halting its donations to climate change deniers.
  • Microsoft and Amazon have come under fire from activist tech workers who have demanded that they stop supplying technology to oil and gas companies because of the polluting nature of fossil-fuel extraction.
Javier E

As protests spread to small-town America, militia groups respond with online threats an... - 0 views

  • activists spearheading unlikely assemblies in rural and conservative corners of the country have faced fierce online backlash and armed intimidation, which in some places is unfolding with the apparent support of local law enforcement.
  • The reaction, local activists say, threatens not just their safety and free-speech rights. It also endangers their ability, they say, to take the movement touched off by the police killing of George Floyd beyond urban hubs — to places like Omak or Bethel, Ohio, a village of 2,800 where a recent protest drew 700 counterprotesters.
  • The armed mobilization sheds light on the growth of anti-government militia groups, whose efforts — often coordinated on Facebook and other online platforms — have expanded since the onset of the coronavirus pandemic and the nationwide outburst of protests for racial justice. Militia activity has marked recent protests in places across the country, often driven by false online alerts about infiltration by antifa and other left-wing militants.
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  • Armed residents offer a variety of reasons for their presence. Some say they aim to keep the peace. Others are there to counterprotest, announcing their allegiances by flying the Confederate flag.
  • In Enterprise, Ore., in the northeastern corner of the state, 18-year-old Gianna Espinoza said the presence of as many as 70 armed men dissuaded some people from joining a recent protest. As a result, she is unlikely to help plan another one.ADAD“In urban areas, you’re part of a huge crowd,” she said. “But here, everyone knows everyone. And it could be your neighbor who looks you in the eye and shoots you.”
  • Militia groups have shifted their focus from the federal government — now that its operations are in the hands of Trump, a perceived ally — to more local adversaries, including antifa, Muslims and immigrants, said Mark Pitcavage, a senior research fellow with the Anti-Defamation League’s Center on Extremism
  • Local residents who say they have been threatened by members of the group view its activities differently. RJ Rueben, the owner of a downtown cafe, said he briefly went into hiding after a post on his personal Facebook page raising concerns about the armed presence brought death threats to him and his staff.
  • Another resident, who has been at the forefront of the local protests and spoke on the condition of anonymity because he feared harassment, said he received a private message from Surplus telling him — in what he viewed as a threat — that “you all are done with protests.” The protester asked what gave him the “right to say so,” according to an image of the exchange, to which Surplus replied: “Only thing you should be saying is yes sir.”
Javier E

Opinion | Much of today's intelligentsia cannot think - The Washington Post - 0 views

  • An admirable intelligentsia, inoculated by education against fashions and fads, would make thoughtful distinctions arising from historically informed empathy. It would be society’s ballast against mob mentalities.
  • today’s lumpen intelligentsia consists of persons for whom a little learning is delightful. They consider themselves educated because they are credentialed, stamped with the approval of institutions of higher education that gave them three things: a smattering of historical information just sufficient to make the past seem depraved; a vocabulary of indignation about the failure of all previous historic actors, from Washington to Lincoln to Churchill, to match the virtues of the lumpen intelligentsia; and the belief that America’s grossest injustice is the insufficient obeisance accorded to this intelligentsia.
  • The cancel culture depends on not having so much learning that it spoils the statue-toppling fun: Too much learning might immobilize the topplers with doubts about how they would have behaved in the contexts in which the statues’ subjects lived.
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  • The cancelers are reverse Rumpelstiltskins, spinning problems that merit the gold of complex ideas and nuanced judgments into the straw of slogans.
  • their education produces only expensively schooled versions of what José Ortega y Gasset called the “mass man.”
  • In 1932’s “The Revolt of the Masses,” the Spanish philosopher said this creature does not “appeal from his own to any authority outside him. He is satisfied with himself exactly as he is. . . . He will tend to consider and affirm as good everything he finds within himself: opinions, appetites, preferences, tastes.” (Emphasis is Ortega’s.)
  • The result is barbarism, as Ortega defined it, “the absence of standards to which appeal can be made.” A barbarian is someone whose ideas are “nothing more than appetites in words,” someone exercising “the right not to be reasonable,” who “does not want to give reasons” but simply “to impose his opinions.”ADADThe barbarians are not at America’s gate. There is no gate.
kaylynfreeman

C.D.C. Officials Shorten Recommended Quarantine Periods - The New York Times - 0 views

  • Federal health officials on Wednesday effectively shortened quarantine periods for those who may have been exposed to the coronavirus, hoping to improve compliance among Americans and reduce the economic and psychological toll of long periods of seclusion.
  • Citing the spiraling number of infections nationwide, officials at the Centers for Disease Control and Prevention also urged Americans again to avoid travel over the holiday season.
  • It is the first time the agency has urged testing for domestic travelers; until now, testing was recommended only for Americans traveling internationally. Dr. Walke noted that testing before and after travel “does not eliminate all risk.”
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  • Federal health officials also offered two new ways to shorten quarantine periods. Those without symptoms may end quarantine after seven days if they are tested for the virus and receive a negative result, or after 10 days without a negative test.
  • “We are at the point now, even before Christmas, that there may not be room at your hospital, because we don’t have enough health care workers to take care of you,”
  • Until now, the C.D.C. has recommended a 14-day quarantine period following potential exposure, and Dr. Walke stressed that the full two weeks is still considered ideal and the surest way to curb transmissions.
  • Daily deaths have been exceeding 2,000 for the first time since early May, and close to 100,000 Americans are already hospitalized.
  • Some patients may not develop symptoms until two weeks after exposure, and even longer in a very small fraction of cases. Infected individuals may pass the virus to others before they develop symptoms; recent studies show they are most infectious two days before symptoms begin, and for about five days afterward.
  • Federal health officials also offered two new ways to shorten quarantine periods. Those without symptoms may end quarantine after seven days if they are tested for the virus and receive a negative result, or after 10 days without a negative test.
  • “We can safely reduce the length of quarantine, but accepting that there is a small residual risk that a person who is leaving quarantine early could transmit to someone else if they became infected,”
  • Some patients may not develop symptoms until two weeks after exposure, and even longer in a very small fraction of cases. Infected individuals may pass the virus to others before they develop symptoms; recent studies show they are most infectious two days before symptoms begin, and for about five days afterward.
saberal

Opinion | Trump Has the Coronavirus. Could Biden Have It Too? - The New York Times - 0 views

  • President Trump and the first lady have tested positive for the coronavirus. Now everyone who has been anywhere near them — including Joe Biden — will need to be tested too.
  • We don’t know if the president was already incubating the virus when he tested negative in advance of the debate, but he could have been. The same could be true of Mr. Biden now, if he tests negative and then goes out on the campaign trail.
  • After a possible exposure, experts advise waiting at least three or four days before getting a test — ideally self-quarantining during the wait — and then, if it’s negative, getting another test a few days later.
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  • Given this uncertainty, we are going to need to be patient. The negative tests we might want to celebrate over the next few days won’t actually tell us much. We can only hope for the best.
Javier E

Climate Anxiety | Harvard Medicine Magazine - 0 views

  • A global survey published in Lancet Planetary Health in 2021 reported that among an international cohort of more than 10,000 people between the ages of 16 and 25, 60 percent described themselves as very worried about the climate and nearly half said the anxiety affects their daily functioning.
  • Since young people expect to live longer with climate-related crises than their parents will, “they feel grief in the face of what they’re losing,” Pinsky says.
  • Young survivors of weather-related disasters report high rates of PTSD, depression, sleep deficits, and learning issues.
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  • Nearly three quarters of the child and adolescent population in Pakistan experienced learning difficulties after widespread floods devastated the country in 2010.
  • For many young people, worry over threats of future climate change results in panic attacks, insomnia, obsessive thinking, and other symptoms
  • And those feelings are often amplified by a pervasive sense that older people aren’t doing enough to fix the climate problem. “There’s a feeling of intergenerational injustice,” says Lise Van Susteren, a general and forensic psychiatrist based in Washington, DC, who specializes in the mental health effects of climate change. “Many young people feel invalidated, betrayed, and abandoned.”
  • Research on effective interventions is virtually nonexistent, and parents and other people who want to help have little to go on. Professional organizations are only now beginning to provide needed resources.
  • News reports and researchers often refer to these feelings collectively as climate anxiety, or eco-anxiety, but Pinsky admits to having misgivings about the terms.
  • “Many people interpret anxiety as a pathological response that needs to be treated and solved,” she says. “But it’s also a constructive emotion that gives us time to react in the face of danger. And anxiety in the face of climate change is a healthy response to a real threat.”
  • others become progressively hyperaroused and panicky, Pinsky says, or else fall into a sort of emotional paralysis
  • Some people manage their climate-triggered emotions without spiraling into distress
  • These reactions can be especially debilitating for people who already struggle with underlying mental health disorders.
  • anxieties over climate change can interlace with broader feelings of instability over the pace of technological and cultural change,
  • “Technology is accelerating faster than culture can keep up, and humans in general are unmoored and struggling to adapt,” she says. “For some people, climate change is psychologically the last straw. You realize you can no longer count on the stability of your planet, your atmosphere — your very world.”
  • Van Susteren describes that anxiety as a type of pre-traumatic stress disorder, with few existing precedents in the United States apart from fears of nuclear annihilation and the decades-ago experience of living through classroom drills on how to survive an atom bomb attack.
  • Talk therapy for anxiety typically aims to help people identify and replace irrational thoughts, called cognitive distortions, with alternative thinking that isn’t so stressful. But since climate anxiety is based on rational fears, this particular approach risks alienating anyone who might feel their worries are being dismissed.
  • Younger people were increasingly arriving at Bryant’s office frightened, depressed, and confused about how to manage climate-triggered emotions. Some were even wondering if they should bring children into such a world.
  • “We’re not saying that anxiety is good or bad,” he says. “We just want to bring those feelings out into the open. It’s more about validating that climate concerns are reasonable given what we’re reading in the news every day.” Ann-Christine Duhaime
  • Emerging evidence suggests that young people do best by cultivating a sense of agency and hope despite their climate concerns.
  • getting to that point involves talking through feelings like despair, grief, or rage first. Without doing that, he says, many people get stuck in maladaptive coping strategies that can lead to burnout, frustration, or hopelessness. Bryant describes jumping into an urgent, problem-focused coping strategy as “going into action mode so you don’t have to feel any grief.”
  • Problem-focused coping has a societal benefit in that it leads to “pro-environmental behavior,” meaning that young people who engage in it typically spend a lot of time learning about climate change and focusing on what they can do personally to help solve the problem
  • But climate change is far beyond any one person’s control, and problem-focused coping can leave people frustrated by the limits of their own capacity and make them unable to rid themselves of resulting worry and negative emotions
  • she and her colleagues describe emotion-focused coping, whereby young people ignore or deny climate change as a means of avoiding feeling anxious about it. In an email, Ojala notes that people who gravitate toward emotional distancing typically come from families that communicate about social problems in “pessimistic doom-and-gloom ways.”
  • Ojala
  • Ojala and other experts favor a third coping strategy that balances negative feelings about climate change with faith in the power of social forces working to overcome it. Called meaning-focused coping, this approach takes strength from individual actions and climate beliefs, while “trusting th
  • her societal actors are also doing their part,”
  • since meaning-focused coping allows negative and positive climate emotions to coexist, young people who adopt it have an easier time maintaining hope for the future.
  • The overall goal, she says, is for young people to achieve more resilience in the face of climate change, so they can function in spite of their environmental concerns
  • When people find meaning in what they do, she says, they have a greater sense of their own agency and self-efficacy. “You’re more empowered to take action, and that can be a powerful way to deal with strong negative emotions,”
  • Duhaime cautions that anyone taking action against climate change should know they shouldn’t expect a quick payback
  • The brain’s reward system, which forms a core of human decision-making, evolved over eons of history to strengthen neural associations between actions and outcomes that promote short-term survival. And that system, she says, responds to the immediate consequences of what we do. One problem with climate change, Duhaime says, is that because it’s so vast and complex, people can’t assume that any single act will lead to a discernible effect on its trajectory
  • young people may benefit from seeking the rewards that come from being part of a group or a movement working to advance an agenda that furthers actions that protect the planet’s climate. “Social rewards are really powerful in the climate change battle, especially for young people,
  • Recognizing the mismatch between how the brain processes reward and the novel challenges of the climate crisis may help people persist when it feels frustrating and ineffective compared to causes with more immediately visible effects. Even if you don’t see climate improvements or policy changes right away, she says, “that won’t diminish the importance of engaging in these efforts.”
  • Malits adds that she wasn’t overly burdened by her emotions. “I’m an optimist by nature and feel that society does have the capacity to make needed changes,” she says. “And what also helps me avoid climate anxiety on a daily basis is the community that I’ve been lucky enough to connect with here at Harvard. It helps to surround yourself with people who are similarly worried about these issues and are also engaging with you on solutions, in whatever capacity is meaningful to you.”
  • “Climate anxiety is an important catalyst for the work I do,” Malits says. “I think you need avenues to channel it and talk about it with loved ones and peers, and have communities through which you can process those feelings and come up with remedies.” Collaborative activism dampens the anxiety, Malits says, and gives young people a sense of renewed hope for the future. “That’s why it’s important to roll up your sleeves and think about how you’d like to tackle the problem,”
  • Malits says she worries most about how climate change is affecting marginalized communities, singling out those who live in urban heat islands, where inadequate green space intensifies extreme heat.
  • nearly 30 percent of Honduras’s population works for the agricultural sector, where rising temperatures and drought are contributing to a mass exodus, as documented that year by PBS NewsHour.
  • Researchers are finding that young people with the most extreme fears over climate change live predominantly in the developing world. The Philippines and India, for instance, are near the top of a list of recently surveyed countries where young people report climate-driven feelings that “humanity is doomed” and “the future is frightening.”
  • Nearly a year after Hurricane Andrew struck South Florida in 1992, 18 percent of children living in the area were still struggling with PTSD-like symptoms, and nearly 30 percent of those who lived through Hurricane Katrina in 2005 wound up with complicated grief, in which strong feelings of loss linger for a long time.
  • Even when people are not uprooted by disaster, a variety of climate-related mechanisms can affect their mental health or the safety of their mental health treatment. High heat and humidity worsen irritability and cognition, he points out, and they can also exacerbate side effects from some common psychiatric medications
  • Levels of lithium — a mood stabilizer used for treating bipolar disorder and major depression — can rise to potentially toxic concentrations in a person who is perspiring heavily; they can become dehydrated and  may develop impaired kidney funtion, potentially causing tremor, slurred speech, confusion and other dangerous effects
  • “I believe the fundamental and best treatment for youth climate distress is a rapid and just transition from fossil fuels,” Pinsky says. “I genuinely consider all that work to be in the area of mitigating climate anxiety.”    
Javier E

Opinion | I was a Republican Partisan. It Altered the Way I Saw the World. - The New Yo... - 0 views

  • I remember when supporters of Operation Iraqi Freedom constantly hyped good news from the battlefield and minimized bad news — right until the bad news became so overwhelming
  • Before Bush changed tactics and reinforced American troops during the surge in 2007 and 2008, it sometimes felt disloyal in Republican circles to criticize the course of the war.
  • Could we have changed our military tactics sooner if we had been able to see the battlefield more clearly? Did paradigm blindness — the unwillingness or inability to accept challenges to our core ways of making sense of the world — inhibit our ability to see obvious truths?
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  • the red-blue divide is perhaps less illuminating than the gap between engaged and disengaged Americans, in which an exhausted majority encounters the highly polarized activist wings of both parties and shrinks back from the fray
  • The wings aren’t changing each other’s minds — hard-core Democrats aren’t going to persuade hard-core Republicans — but they’re also not reaching sufficient numbers of persuadable voters to break America’s partisan deadlock.
  • In 2020, when I was doing research for my book about the growing danger of partisan division, I began to learn more about what extreme partisanship does not only to our hearts but also to our minds.
  • It can deeply and profoundly distort the way we view the world. We become so emotionally and spiritually invested in the outcome of a political contest that we can inadvertently become disconnected from reality.
  • Our heart connects with our mind in such a way that the heart demands that the mind conform to its deepest desires
  • When a partisan encounters negative information, it can often trigger the emotional equivalent of a fight-or-flight response. This applies not just to negative arguments but also to negative facts. To deal with the emotional response, we seek different arguments and alternative facts.
  • If you are a true partisan, you essentially become an unpaid lawyer for your side. Every “good” fact that bolsters your argument is magnified. Every “bad” fact is minimized or rationalized.
  • When partisanship reaches its worst point, every positive claim about your side is automatically believed, and every negative allegation is automatically disbelieved.
  • allegations of wrongdoing directed at your side are treated as acts of aggression — proof that “they” are trying to destroy “us.”
  • You see this reality most plainly in the daily Republican theatrics surrounding Trump’s criminal indictments. Rather than wrestle seriously with the profoundly troubling claims against him, they treat the criminal cases as proof of Democratic perfidy. They believe every claim against Hunter and Joe Biden and not a single claim against Trump.
  • ask why people are checking out, and one reason is that partisans make it so very difficult to engage.
  • The problem is most pronounced (and often overtly threatening) on the MAGA right, but it’s endemic to our partisan wings
  • as partisanship deepens, partisan subcultures can get increasingly weird. They become so convinced of the us-versus-them dynamic that they’ll eventually believe virtually anything, as long as it’s a claim against the other side.
  • If decades of partisanship have persuaded you that your opponents are evil, have no morals and want to destroy the country, then why wouldn’t they hack voting machines or recruit a pop star as a government asset?
  • I have some rules to help temper my worst partisan impulses.
  • Expose yourself to the best of the other side’s point of view — including the best essays, podcasts and books.
  • when you encounter a new idea, learn about it from its proponents before you read its opponents.
  • when you encounter bad news about a cause that you hold dear — whether it’s a presidential campaign, an international conflict or even a claim against a person you admire, take a close and careful look at the evidence
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