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Now that Russia has dropped its official atheism and anti-capitalism, claiming to be the protector of traditional values and Christendom, a growing number of American conservatives are receptive to Trump’s Russian rapprochement.

Pro-Russian converts on the American right appear to take two forms. The opportunists simply want power and are willing to sacrifice principles in pursuit of it. The ideologues, meanwhile, see Russia as nothing worse than an occasional nuisance, if not a potential ally in the fight against Islamic extremism.

last summer, while rationalizing Trump’s unprecedented vow not to defend NATO allies unless they “pay us,” Gingrich said of tiny, vulnerable Estonia (one of the few NATO members to meet the alliance’s recommended defense budget threshold) that he was “not sure I would risk a nuclear war over some place which is the suburbs of St. Petersburg.

The need to defend Trump’s victory at any cost has induced conservatives to praise a virulently anti-American anarchist, who is probably in cahoots with Russian intelligence, and whose head they once called for.

Though the opportunists outnumber the ideologues, it’s the true believers who could pose the greatest damage to U.S. foreign policy over the long term. Their proposed strategic realignment with Moscow, predicated upon shared opposition to vaguely defined “Islamic terrorism,” is seductive but wrong: Far from being a potential partner in the fight against Islamic terrorism, Russia does much to stoke it.

In an interview recorded more than 30 years ago, Russian defector Yuri Bezmenov revealed the KGB’s counterintuitive approach to recruiting. “This was my instruction: Try to get into large-circulation, established conservative media. Reach . . . cynical, egocentric people who can look into your eyes with angelic expression and tell you a lie. These are the most recruit-able people, people who lack moral principles, who are either too greedy or suffer from self-importance.” Say this for Bezmenov: He knew his mark.

The largest of those priorities was his intense focus on growing OpenAI, which he saw as his life’s mission, one person said.

A separate concern, unrelated to his initial firing, was that Altman personally invested in start-ups he discovered through the incubator using a fund he created with his brother Jack — a kind of double-dipping for personal enrichment that was practiced by other founders and later limited by the organization.

“It was the school of loose management that is all about prioritizing what’s in it for me,” said one of the people.

a person familiar with the board’s proceedings said the group’s vote was rooted in worries he was trying to avoid any checks on his power at the company — a trait evidenced by his unwillingness to entertain any board makeup that wasn’t heavily skewed in his favor.

Graham had surprised the tech world in 2014 by tapping Altman, then in his 20s, to lead the vaunted Silicon Valley incubator. Five years later, he flew across the Atlantic with concerns that the company’s president put his own interests ahead of the organization — worries that would be echoed by OpenAI’s board

The same qualities have made Altman an unparalleled fundraiser, a consummate negotiator, a powerful leader and an unwanted enemy, winning him champions in former Google Chairman Eric Schmidt and Airbnb CEO Brian Chesky.

“Ninety plus percent of the employees of OpenAI are saying they would be willing to move to Microsoft because they feel Sam’s been mistreated by a rogue board of directors,” said Ron Conway, a prominent venture capitalist who became friendly with Altman shortly after he founded Loopt, a location-based social networking start-up, in 2005. “I’ve never seen this kind of loyalty anywhere.”

But Altman’s personal traits — in particular, the perception that he was too opportunistic even for the go-getter culture of Silicon Valley — has at times led him to alienate even some of his closest allies, say six people familiar with his time in the tech world.

Altman’s career arc speaks to the culture of Silicon Valley, where cults of personality and personal networks often take the place of stronger management guardrails — from Sam Bankman-Fried’s FTX to Elon Musk’s Twitter

But some of Altman’s former colleagues recount issues that go beyond a founder angling for power. One person who has worked closely with Altman described a pattern of consistent and subtle manipulation that sows division between individuals.

AI executives, start-up founders and powerful venture capitalists had become aligned in recent months, concerned that Altman’s negotiations with regulators were dangerous to the advancement of the field. Although Microsoft, which owns a 49 percent stake in OpenAI, has long urged regulators to implement guardrails, investors have fixated on Altman, who has captivated legislators and embraced his regular summons to Capitol Hill.

That, too, seems to be a proposition — sensible internationalism — that center-right and left can agree upon.

It is here, perhaps, that the conscientious center-right and center-left can join forces. Both should reject the steady diet of xenophobia on the right and identity politics on the left. Both should insist on a revival of civic education.

a sense of shared responsibility for the fate of our neighbors, especially those facing economic or other hardship, should be the basis of our public policy discussion

“We can talk about a specific factory moving from Ohio or Indiana to Mexico and the jobs that might be saved or lost in a move like that, but the long-term factor is that each of those factories have so many fewer workers. We are talking about 7 percent of the U.S. workforce now working in industrial jobs.”

Neither party, he said, is focusing on the real challenges — creating lifetime learners who can navigate through economic shifts we cannot now anticipate.

Sasse is unusual because, sadly, so few pols talk to voters like adults, addressing rather than denying complexity and appealing to American ideals rather than base fears and tribal prejudices

Although he benefited from the support of working-class whites who resented affirmative action, busing, mass immigration, sexual liberation and cultural liberalism, Reagan himself was animated by an optimistic individualism that had more in common with Chamber of Commerce boosterism than it did with the defensive and combative communitarianism of conservative populism.

in the midterm election of 1994, when the Republican party captured both houses of Congress, many centrist and conservative Democrats, particularly in the South and West, were replaced by Republicans. The Democrats who survived the slaughter were concentrated in New England and the West Coast, big cities and college towns, and majority black or majority Latino districts. The midterm elections of 2010 wiped out much of the remnant of centrist-to-conservative “Blue Dog” Democrats in the House.

Today’s Democratic base is, to simplify somewhat, an alliance of Northern, Midwestern and West Coast whites from the old Rockefeller Republican tradition with blacks and Latinos.

For their part, the Republicans of 2016 rely for their votes on the Southern white and Northern white working-class constituencies that were once the mainstays of the other party. With this partisan realignment over, the policy realignment has begun — the closing of the gap between the inherited program of a political party and the values and interests of its present-day voters.

In the Republican Party, the inherited program shared by much of the conservative movement and the party’s donors, with its emphasis on free trade and large-scale immigration, and cuts in entitlements like Social Security and Medicare, is a relic of the late 20th century, when the country-club wing of the party was much more important than the country-and-western wing.

We are accustomed to thinking of the election of Ronald Reagan in 1980 as the beginning of a new era. But from the vantage point of 2016, both Reagan and Bill Clinton look more like transitional figures. During this period, the migration from the Democratic Party to the Republican Party of socially conservative, economically populist Democrats, like the supporters of the segregationist Democrat George Wallace’s independent presidential campaign in 1968, was not yet complete. Neither was the flow of moderate Rockefeller Republicans in the opposite direction.

Long before Mr. Trump threw his hat into the ring in 2015, the economic libertarians who are overrepresented in the donor class and Republican think tanks and magazines were losing to the populists. Opposition to illegal immigration went from being a fringe issue associated with Patrick Buchanan in the 1990s to a central test of whether one was a “true conservative” or a Republican in Name Only.

Mr. Trump exposed the gap between what orthodox conservative Republicans offer and what today’s dominant Republican voters actually want — middle-class entitlements plus crackdowns on illegal immigrants, Muslims, foreign trade rivals and free-riding allies

notwithstanding the enthusiasm of the young for Bernie Sanders, the major tension is not between Mr. Sanders and Hillary Clinton. It is between Hillary Clinton and the legacy of Bill Clinton.

the success of the Democrats in winning the popular vote for the presidency in every election since 1992 except 2004 has convinced most Democratic strategists that they don’t need socially conservative, economically liberal Reagan or Wallace Democrats any more. Many Democrats hope that the long-term growth of the Obama coalition, caused chiefly by the growth of the Latino share of the electorate, will create an all but inevitable Democratic majority in the executive branch

The Clintonian synthesis of pro-business, finance-friendly economics with social and racial liberalism no longer needs to be diluted, as it was in the 1990s, by opportunistic appeals to working-class white voters.

on the social and racial issues that are important to today’s Democratic base, it is Mr. Sanders, not Mrs. Clinton, who has had to modify his message. At the beginning of his campaign, Mr. Sanders the democratic socialist focused in the manner of a single issue candidate almost exclusively on themes of class, inequality and political corruption. But because he is running for the Democratic presidential nomination, he has had to put greater emphasis on other issues, including racial disparity in policing and sentencing and the environment and immigration.

For all of these reasons, it is likely that the future of the Democrats will be Clintonism — Hillary Clintonism, that is, a slightly more progressive version of neoliberalism freed of the strategic concessions to white working-class voters associated with Bill Clintonism.

Politically it was by no means a crazy strategy. For all his blunders, George W. Bush is still the only Republican candidate for president to win the popular vote in the last 25 years, and the only figure to successfully unite and lead a fractious party. Parts of Bushism look more optimistic, inclusive and economically relevant than either the angrier Tea Party message that Rubio piggybacked on in his 2010 Senate campaign or the generic “Mr. Republican” messages that John McCain and Mitt Romney lost with in 2008 and 2012. And with the Middle East in flames, Russia increasingly aggressive and the Islamic State camped out in Iraq and Syria, you can see why many conservative elites imagined that Americans — and Republican primary voters, especially — might want a more hawkish, even Bushian successor to Barack Obama

These desires don’t add up to a new Republican synthesis, and the candidates who have catered to them more successfully haven’t devised one. Trump’s populist, illiberal Jacksonianism can’t unite the party the way Bush once did, and Cruz’s hard-edge social and economic conservatism probably can’t win the median voter the way Bushism did twice

they do add up to the desire for a new synthesis, and an understanding that whatever the Republican Party needs now, it can’t just be what worked for Bush and Karl Rove until Iraq went sour and Wall Street melted down.

he was also a victim of his own fateful look backward, his assumption that what worked for the last Republican president could be made to work again. It didn’t, it couldn’t, and it probably won’t be tried again: Whoever wins the nomination in 2016, George W. Bush has gone down to defeat.

While Mr. Rubio did initially, as the good opportunist he is, latch on to the rage of the Tea Party to win his Senate seat, he was only pretending to be mad. Based on his reading of the political tea leaves, he needed 1) to win the latino vote (hence his foray into immigration reform 2) he needed to be optimistic in the mold of Reagen.Marco realized too late that the Tea Partiers were not kidding. They were crazy then and they are crazy now - they are just a angrier and more violent. But they were never remotely interested in immigration reform and any Republican that could not see that was simply blind. They also are not interested in solutions or uniting America. If you asked Trump supporters to tell you what the Donald has in store for us in terms of policies, short of having Mexico pay for a big wall and rounding up a bunch of immigrants, I am not sure they could tell you whole lot. Why? They don't care. They are just angry. I guess robots aren't that good at reading emotions.

One such assumption, that voters follow the signals sent by party elites and officeholders, is the basis of the famous “party decides” thesis in political science, which was invoked early and often to explain why Trump couldn’t possibly end up as the Republican nominee.

While his progress has undercut that thesis, it hasn’t been fully disproved, since the “party decides” conceit doesn’t tell us about what happens when the party simply can’t decide. Whether you look at endorsements or fund-raising or any other metric, that’s what happened this time

before the Trump experience it was reasonable to assume that there was a consistent logic to primary voting — that regardless of what party elites decided, a kind of “wisdom of crowds” thesis could suffice to explain why major political parties don’t nominate people like, well, Donald Trump.

They are engaged partisans, a more distinct group. They often have to be registered with their party, they have to care enough to vote on a random Tuesday in February, March or April, in some cases they have to set aside the time to show up and caucus. By definition, they tend to be more interested in both policy and politics than the average citizen

On the evidence of past campaigns, this engagement inclines them (in the aggregate) to balance ideology and electability when they vote

there was also a fair amount of political-science evidence that the Republicans really were a more ideological party than the Democrats, less inclined to view compromise in favorable terms, more inclined to regard politics through a philosophical rather than an interest-group service lens.

Is it a case of his victor’s image carrying all before it — if you win enough primary contests, even with 35 percent of the vote, people assume that your winning streak can be extended into November? Is this just how a personality cult rooted in identity politics works — people believe in the Great Leader’s capacity to crush their tribe’s enemies and disregard all contrary evidence?

Until Donald Trump blew this model up

Except for immigration hawks, practically every ideological faction in the party regards Trump with mistrust, disgust, suspicion, fear. Pro-lifers, foreign-policy hawks, the Club for Growth, libertarians — nobody thinks Trump is really on their side. And yet he’s winning anyway.

perhaps Trumpism can be understood as a coup by the G.O.P.’s ideologically flexible minority against the conservative movement’s litmus tests; indeed to some extent that’s clearly what’s been happening.

he’s untrustworthy and unelectable — a combination that you’d normally expect engaged partisans to consider and reject. And yet he’s winning anyway.

But here the model isn’t completely broken, because a majority of Republican voters don’t actually believe that Trump faces long odds,

Instead, since last fall Republican voters have consistently told pollsters that they think Trump is the candidate most likely to win in November. So the party’s voters are choosing electability — as they see it — over ideology; they’re just in the grip of a strong delusion about Trump’s actual chances against Hillary Clinton.

The reason for this delusion might be the key unresolved question of Trump’s strange ascent. Is it the fruit of Trump’s unparalleled media domination — does he seem more electable than all his rivals because he’s always on TV

Yes, Trump has adopted conservative positions on various issues, but he’s done so in a transparently cynical fashion, constantly signaling that he doesn’t really believe in or understand the stance that he’s taking, constantly suggesting a willingness to bargain any principle away

Or is it somehow the pundits’ doing? Did the misplaced certainty that Trump couldn’t win the nomination create an impression that all projections are bunk, that he’ll always prove his doubters wrong?

The president of the United States, on the other hand, is restrained first and foremost by his own ethics and public spirit. What happens if somebody comes to the high office lacking those qualities?

Donald Trump, however, represents something much more radical. A president who plausibly owes his office at least in part to a clandestine intervention by a hostile foreign intelligence service? Who uses the bully pulpit to target individual critics? Who creates blind trusts that are not blind, invites his children to commingle private and public business, and somehow gets the unhappy members of his own political party either to endorse his choices or shrug them off? If this were happening in Honduras, we’d know what to call it. It’s happening here instead, and so we are baffled.

As politics has become polarized, Congress has increasingly become a check only on presidents of the opposite party. Recent presidents enjoying a same-party majority in Congress—Barack Obama in 2009 and 2010, George W. Bush from 2003 through 2006—usually got their way.

Trump has scant interest in congressional Republicans’ ideas, does not share their ideology, and cares little for their fate. He can—and would—break faith with them in an instant to further his own interests. Yet here they are, on the verge of achieving everything they have hoped to achieve for years, if not decades. They owe this chance solely to Trump’s ability to deliver a crucial margin of votes in a handful of states—Wisconsin, Michigan, and Pennsylvania—which has provided a party that cannot win the national popular vote a fleeting opportunity to act as a decisive national majority.

What excites Trump is his approval rating, his wealth, his power. The day could come when those ends would be better served by jettisoning the institutional Republican Party in favor of an ad hoc populist coalition, joining nationalism to generous social spending—a mix that’s worked well for authoritarians in places like Poland.

A scandal involving the president could likewise wreck everything that Republican congressional leaders have waited years to accomplish. However deftly they manage everything else, they cannot prevent such a scandal. But there is one thing they can do: their utmost not to find out about it.

Ryan has learned his prudence the hard way. Following the airing of Trump’s past comments, caught on tape, about his forceful sexual advances on women, Ryan said he’d no longer campaign for Trump. Ryan’s net favorability rating among Republicans dropped by 28 points in less than 10 days. Once unassailable in the party, he suddenly found himself disliked by 45 percent of Republicans.

Ambition will counteract ambition only until ambition discovers that conformity serves its goals better. At that time, Congress, the body expected to check presidential power, may become the president’s most potent enabler.

Discipline within the congressional ranks will be strictly enforced not only by the party leadership and party donors, but also by the overwhelming influence of Fox News.

Fox learned its lesson: Trump sells; critical coverage does not. Since the election, the network has awarded Kelly’s former 9 p.m. time slot to Tucker Carlson, who is positioning himself as a Trump enthusiast in the Hannity mold.

Gingrich said: The president “has, frankly, the power of the pardon. It is a totally open power, and he could simply say, ‘Look, I want them to be my advisers. I pardon them if anybody finds them to have behaved against the rules. Period.’ And technically, under the Constitution, he has that level of authority.”

In 2009, in the run-up to the Tea Party insurgency, South Carolina’s Bob Inglis crossed Fox, criticizing Glenn Beck and telling people at a town-hall meeting that they should turn his show off. He was drowned out by booing, and the following year, he lost his primary with only 29 percent of the vote, a crushing repudiation for an incumbent untouched by any scandal.

Fox is reinforced by a carrier fleet of supplementary institutions: super pacs, think tanks, and conservative web and social-media presences, which now include such former pariahs as Breitbart and Alex Jones. So long as the carrier fleet coheres—and unless public opinion turns sharply against the president—oversight of Trump by the Republican congressional majority will very likely be cautious, conditional, and limited.

His immediate priority seems likely to be to use the presidency to enrich himself. But as he does so, he will need to protect himself from legal risk. Being Trump, he will also inevitably wish to inflict payback on his critics. Construction of an apparatus of impunity and revenge will begin haphazardly and opportunistically. But it will accelerate. It will have to.

By filling the media space with bizarre inventions and brazen denials, purveyors of fake news hope to mobilize potential supporters with righteous wrath—and to demoralize potential opponents by nurturing the idea that everybody lies and nothing matters

The United States may be a nation of laws, but the proper functioning of the law depends upon the competence and integrity of those charged with executing it. A president determined to thwart the law in order to protect himself and those in his circle has many means to do so.

The powers of appointment and removal are another. The president appoints and can remove the commissioner of the IRS. He appoints and can remove the inspectors general who oversee the internal workings of the Cabinet departments and major agencies. He appoints and can remove the 93 U.S. attorneys, who have the power to initiate and to end federal prosecutions. He appoints and can remove the attorney general, the deputy attorney general, and the head of the criminal division at the Department of Justice.

Republicans in Congress have long advocated reforms to expedite the firing of underperforming civil servants. In the abstract, there’s much to recommend this idea. If reform is dramatic and happens in the next two years, however, the balance of power between the political and the professional elements of the federal government will shift, decisively, at precisely the moment when the political elements are most aggressive. The intelligence agencies in particular would likely find themselves exposed to retribution from a president enraged at them for reporting on Russia’s aid to his election campaign.

The McDonnells had been convicted on a combined 20 counts.

The Supreme Court objected, however, that the lower courts had interpreted federal anticorruption law too broadly. The relevant statute applied only to “official acts.” The Court defined such acts very strictly, and held that “setting up a meeting, talking to another official, or organizing an event—without more—does not fit that definition of an ‘official act.’ ”

Trump is poised to mingle business and government with an audacity and on a scale more reminiscent of a leader in a post-Soviet republic than anything ever before seen in the United States.

Trump will try hard during his presidency to create an atmosphere of personal munificence, in which graft does not matter, because rules and institutions do not matter. He will want to associate economic benefit with personal favor. He will create personal constituencies, and implicate other people in his corruption.

You would never know from Trump’s words that the average number of felonious killings of police during the Obama administration’s tenure was almost one-third lower than it was in the early 1990s, a decline that tracked with the general fall in violent crime that has so blessed American society. There had been a rise in killings of police in 2014 and 2015 from the all-time low in 2013—but only back to the 2012 level. Not every year will be the best on record.

A mistaken belief that crime is spiraling out of control—that terrorists roam at large in America and that police are regularly gunned down—represents a considerable political asset for Donald Trump. Seventy-eight percent of Trump voters believed that crime had worsened during the Obama years.

From the point of view of the typical Republican member of Congress, Fox remains all-powerful: the single most important source of visibility and affirmation with the voters whom a Republican politician cares about

Civil unrest will not be a problem for the Trump presidency. It will be a resource. Trump will likely want not to repress it, but to publicize it—and the conservative entertainment-outrage complex will eagerly assist him

Immigration protesters marching with Mexican flags; Black Lives Matter demonstrators bearing antipolice slogans—these are the images of the opposition that Trump will wish his supporters to see. The more offensively the protesters behave, the more pleased Trump will be.

If there is harsh law enforcement by the Trump administration, it will benefit the president not to the extent that it quashes unrest, but to the extent that it enflames more of it, ratifying the apocalyptic vision that haunted his speech at the convention.

In the early days of the Trump transition, Nic Dawes, a journalist who has worked in South Africa, delivered an ominous warning to the American media about what to expect. “Get used to being stigmatized as ‘opposition,’ ” he wrote. “The basic idea is simple: to delegitimize accountability journalism by framing it as partisan.”

Mostly, however, modern strongmen seek merely to discredit journalism as an institution, by denying that such a thing as independent judgment can exist. All reporting serves an agenda. There is no truth, only competing attempts to grab power.

In true police states, surveillance and repression sustain the power of the authorities. But that’s not how power is gained and sustained in backsliding democracies. Polarization, not persecution, enables the modern illiberal regime.

A would-be kleptocrat is actually better served by spreading cynicism than by deceiving followers with false beliefs: Believers can be disillusioned; people who expect to hear only lies can hardly complain when a lie is exposed.

The inculcation of cynicism breaks down the distinction between those forms of media that try their imperfect best to report the truth, and those that purvey falsehoods for reasons of profit or ideology. The New York Times becomes the equivalent of Russia’s RT; The Washington Post of Breitbart; NPR of Infowars.

Trump had not a smidgen of evidence beyond his own bruised feelings and internet flotsam from flagrantly unreliable sources. Yet once the president-elect lent his prestige to the crazy claim, it became fact for many people. A survey by YouGov found that by December 1, 43 percent of Republicans accepted the claim that millions of people had voted illegally in 2016.

A clear untruth had suddenly become a contested possibility. When CNN’s Jeff Zeleny correctly reported on November 28 that Trump’s tweet was baseless, Fox’s Sean Hannity accused Zeleny of media bias—and then proceeded to urge the incoming Trump administration to take a new tack with the White House press corps, and to punish reporters like Zeleny.

the whipping-up of potentially violent Twitter mobs against media critics is already a standard method of Trump’s governance.

I’ve talked with well-funded Trump supporters who speak of recruiting a troll army explicitly modeled on those used by Turkey’s Recep Tayyip Erdoğan and Russia’s Putin to take control of the social-media space, intimidating some critics and overwhelming others through a blizzard of doubt-casting and misinformation.

he and his team are serving notice that a new era in government-media relations is coming, an era in which all criticism is by definition oppositional—and all critics are to be treated as enemies.

“Lying is the message,” she wrote. “It’s not just that both Putin and Trump lie, it is that they lie in the same way and for the same purpose: blatantly, to assert power over truth itself.”

lurid mass movements of the 20th century—communist, fascist, and other—have bequeathed to our imaginations an outdated image of what 21st-century authoritarianism might look like.

In a society where few people walk to work, why mobilize young men in matching shirts to command the streets? If you’re seeking to domineer and bully, you want your storm troopers to go online, where the more important traffic is. Demagogues need no longer stand erect for hours orating into a radio microphone. Tweet lies from a smartphone instead.

“Populist-fueled democratic backsliding is difficult to counter,” wrote the political scientists Andrea Kendall-Taylor and Erica Frantz late last year. “Because it is subtle and incremental, there is no single moment that triggers widespread resistance or creates a focal point around which an opposition can coalesce … Piecemeal democratic erosion, therefore, typically provokes only fragmented resistance.”

If people retreat into private life, if critics grow quieter, if cynicism becomes endemic, the corruption will slowly become more brazen, the intimidation of opponents stronger. Laws intended to ensure accountability or prevent graft or protect civil liberties will be weakened.

If the president uses his office to grab billions for himself and his family, his supporters will feel empowered to take millions. If he successfully exerts power to punish enemies, his successors will emulate his methods.

If citizens learn that success in business or in public service depends on the favor of the president and his ruling clique, then it’s not only American politics that will change. The economy will be corrupted too, and with it the larger cultur

A culture that has accepted that graft is the norm, that rules don’t matter as much as relationships with those in power, and that people can be punished for speech and acts that remain theoretically legal—such a culture is not easily reoriented back to constitutionalism, freedom, and public integrity.

The oft-debated question “Is Donald Trump a fascist?” is not easy to answer. There are certainly fascistic elements to him: the subdivision of society into categories of friend and foe; the boastful virility and the delight in violence; the vision of life as a struggle for dominance that only some can win, and that others must lose.

He is so pathetically needy, so shamelessly self-interested, so fitful and distracted. Fascism fetishizes hardihood, sacrifice, and struggle—concepts not often associated with Trump.

Perhaps the better question about Trump is not “What is he?” but “What will he do to us?”

By all early indications, the Trump presidency will corrode public integrity and the rule of law—and also do untold damage to American global leadership, the Western alliance, and democratic norms around the world

The damage has already begun, and it will not be soon or easily undone. Yet exactly how much damage is allowed to be done is an open question—the most important near-term question in American politics. It is also an intensely personal one, for its answer will be determined by the answer to another question: What will you do?

Hirohito was a timid opportunist, eager above all to preserve the monarchy he had been brought up to defend. War was not essential to his nature, as it was for Hitler and Europe’s fascists. The new history details his concern over the harsh punishments enacted in 1928 to crush leftist and other opposition to Japan’s rising militarism and ultranationalism. It elaborates on his role in countering a coup attempt in 1936 by young Army officers who wanted to install an even more right-wing, militaristic government. It notes that he cried for only the second time in his life when his armed forces were dissolved.

The official history confirms Hirohito’s bullheadedness in delaying surrender when it was clear that defeat was inevitable. He hoped desperately to enlist Stalin’s Soviet Union to obtain more favorable peace terms. Had Japan surrendered sooner, the firebombing of its cities, and the two atomic bombings, might have been avoided.

Japan’s government has never engaged in a full-scale reckoning of its wartime conduct. This is partly because of the anti-imperialist dimension of the war it fought against Western powers, and partly because of America’s support for European colonialism in the early Cold War. But it is also a result of a deliberate choice — abetted by the education system and the mass media, with notable exceptions — to overlook or distort issues of accountability.

The new history comes at a politically opportune time. Prime Minister Shinzo Abe’s Liberal Democratic Party government is waging a campaign to pump up nationalist pride.

this did not mean or even suggest a move away from his policies or a move away from the right's dominance of Israeli politics. It simply meant that Netanyahu himself had - perhaps - worn out his welcome with just too many people. But Lieberman's move suggests that the decline in Netanyahu's fortunes may be coinciding with or catalyzing a broader change

Today, more than ever, it is clear to everyone that Israel-U.S. relations are the foundation of any economic, security and diplomatic approach. It is our responsibility to strengthen those ties immediately."

The key with Oren - a very significant Netanyahu ally, though of a very different sort from Lieberman - is his rationale for joining Kahlon and how fundamentally similar it is to Lieberman's argument noted above. Call it the thinking man's version of the argument to what we might call Lieberman's grunting man's version. Still it is the same: Israel faces of crisis of diplomatic isolation.

it's Netanyahu's deteriorating fortunes which are clear. One of these problems is that to Netanyahu's right there is his former aide and now very uneasy ally Naftali Bennet of the Jewish Home party. Bennet doesn't pussy-foot around with notional support of two states. He says no two states and no to basically everything else. His solution is for Israel to annex all the land in the West Bank that has few or no Arabs and let the rest just exist forever as an 'autonomous' region under Israeli security control. For rightist nationalist and religious nationalist Israelis, Bennett is complete and coherent. He also comes off as more likable and cool, especially if you are extremely illiberal and fairly out of touch with reality. The most recent polls show his party getting 16 Knesset seats - the third highest after Labor and Likud. There's a non-trivial chance that a further deterioration of Netanyahu/Likud fortunes could have Bennett vaulting way ahead and becoming the major party of the right.

Once in office, Reagan said that anytime he could get 70 percent of what he wanted from a legislature, he’d take it. Today’s congressional Republicans won’t settle even for 99 percent

In the early days of the presidency of Bill Clinton, congressional Republicans essentially went on strike, treating any legislative accomplishment as a Republican defeat, but they came to the table for a budget deal in 1997. With President Obama, they have largely refused to accept the basic legitimacy of a Democratic president. The tactical obstinacy of the 1990s has curdled into the belief that any compromise constitutes betrayal

But Reagan was also a pragmatist, willing to compromise, able to improvise in pursuit of his goals and, most of all, eager to expand his party’s appeal.

The rise of super PACs and the right-wing media has disempowered the party’s gatekeepers, while wage stagnation has widened the opening for populist demagogy.

A more surprising reason for the shift? Money. In economic terms, Republican politicians see increasing returns to extremism. The Citizens United decision has raised the potential financial stakes of presidential elections for media companies, political professionals and candidates alike. The presidential campaign of 2016 will most likely cost upward of $5 billion, more than 10 times the one that elected Reagan in 1980.

A lot of people get rich in a $5 billion industry, and some are politicians. Mr. Trump is not the only contender to make the calculation that running for president is win-win, burnishing “brand” value even for the losers.

The examples of Newt Gingrich, Rick Santorum, Sarah Palin and Mike Huckabee underscore the point that a no-hope presidential run has more upside than downside

A career as a right-wing celebrity — a stint on Fox News, speaking fees, book advances — is more profitable than one in the Senate. These incentives have helped to shift the Republican Party from a party of opportunity to a party of opportunists.

Yes, our political institutions are creaking, and our presidency is increasingly imperial. But there are still basic norms that both parties and every major politician claim to honor and respect.

What Trump is doing, then, is showing us something different, something that less fortunate countries know all too well: how authoritarianism works, how it seduces, and ultimately how it wins.

he’s doing it in a way that’s sufficiently chaotic, ridiculous and ultimately unpopular that he will pass from the scene without actually taking power,

First, his strongest supporters have entirely legitimate grievances. The core of that support is a white working class that the Democratic Party has half-abandoned and the Republican Party has poorly served

Trump’s support is broader than just these voters, but they’re the reason he’s a phenomenon, a force.

Second, you have the opportunists — the politicians and media figures who have seen some advantage from elevating Trump.

There is no real ideological consistency to this group: Trump’s expanding circle of apologists includes Sarah Palin and Steve Forbes, Mike Huckabee and Chris Christie; he has anti-immigration populists and Wall Street supply-siders,

The only common threads are cynicism, ambition and a sense of Trump as a ticket to influence they couldn’t get any other way.

They include the rivals who denounce Trump as a con artist but promise to vote for him in the fall. They include Republicans who keep telling themselves stories about how Trump will appoint conservative justices or Trump is expanding the party to pretend that Trump versus Hillary would be a normal sort of vote

Then, finally, you have the inevitabilists — not Trump supporters, but Trump enablers, who encourage the institutionalists in their paralysis by acting and talking as if the support of 35 percent of the primary electorate means Trump Cannot Be Stopped.

I have a little bit of the last vice, which is why I spent a long time being anti-anti-Trump: not rooting for him to win, but appreciating his truth-telling on certain issues, his capacity to upset the stagnant status quo.

Fortunately Trump’s fire should still be contained, by the wider electorate if not by his hapless party. Fortunately he’s still more a comic-opera demagogue than a clear and present danger.

But Trump is, fundamentally, a blustering political opportunist courting votes in a democratic system; he has not called for the violent overthrow of the system itself

Nearly 30 years after Il Duce Mussolini, Italy’s dictator from 1922 to 1945, was executed by a partisan firing squad, his ideas were still wreaking havoc across the country; the 1970s were years of clashes between neofascist and communist terrorists that we in Italy called the Anni di Piombo, or years of lead.

In October of that year, on a day when I was on duty selling the leftist newspaper Il Manifesto, I watched nervously as a squadraccia, a gang of fascist thugs, paraded across the street from me in full arms, heavy bats in hand, chains wrapped around their chests, black helmets on their heads, brass knuckles shining.

This was the menace at the heart of fascism, defined by the display of organized violence and terrorism to win political power, and the ultimate imposition of a totalitarian system hostile to capitalism and individual freedom.

Dad had often reminisced about growing up under Il Duce, calmly noting that “In school they taught us that ‘Il Duce’ will soon trash America and those Negroes.’ And I believed them.” It was a Sicilian barber, just returned to Italy after spending much of his life as a steelworker in Pittsburgh, who changed his mind. “I have seen America, worked in America,” the barber told my father. “America is too strong for us.”

Trump, too, is benefitting from voter discontent. Polls show that many Trump supporters come from the white middle- and working-class, a group whose status and salaries have stagnated for decades; these voters are evidently looking for a leader ready to dignify, if not solve, their problems.

From Hitler’s Mein Kampf to Mussolini’s speeches on the Palazzo Venezia balcony, fascists told the crowd openly what their goals were and kept a nefarious, disciplined pace to realize them. Mussolini boasted about reducing Italy’s Parliament “to a fascist barrack,” “stopping any antifascist brain from thinking,” and “creating a new Roman Empire.”

Trump has no clear plan of any kind. He is not about to dissolve the Democratic Party and banish the Clintons, Obama, Noam Chomsky, Michael Moore and Jimmy Fallon to exile on Randall’s Island.

Men and women left in the cold by globalization and rising inequality, scared of immigrants often lumped together with foreign terrorists in the media and the popular imagination: This is not the base for the new Western World Fascist Party, but it is a powder keg powerful enough to inflame societies on both sides of the Atlantic.

It will not destroy Western democracies, but it may poison them. Witch-hunts, racism, repression, and state surveillance may plague a democracy without morphing it into a fascist dictatorship.

As Western democracies continue to face the crises of wars and terrorism abroad, and growing inequality and cultural and political unrest at home, it would be a tragedy to go through them so bitterly divided.

In his essential recent book Reckless Opportunists, Aeron Davis charts the breadth and the depth of this betrayal. The sociologist has spent two decades interviewing more than 350 people at the top of Westminster and Whitehall, big business, the media and the City.

Across these interlocking elites, he finds common trends: they reach the top far sooner, stay in post for far less time, before rushing through the revolving doors to the next gig.

The result, Davis writes, is a generation of leaders who are “precarious, rootless and increasingly self-serving”. They grab whatever they can – be that cheap headlines or fast money – and then crash out, even while loosening the very foundations of the institutions entrusted to them

one of the strongest lessons of this period is that we need a wholesale reimagining of our institutions so that they better serve the rest of us, rather than just those who run them

ohn Redwood. The arch-Brexiter and Thatcherite MP has a side-gig in the finance industry (or perhaps it is the other way round) and observed here what a tonic populism had proved for markets

Redwood wrote: “A bit of populism might be no bad thing when I look at the state of the euro area economy.” By “a bit of populism” the MP for Wokingham presumably means the Mussolini-worship and xenophobia of Italy’s Matteo Salvini. And Hungary’s prime minister, Viktor Orbán, silencing the media and driving judges into retirement, behaviour that has earned him unprecedented sanctions from the European parliament. Chaos and authoritarianism are fine, it appears, as long as they prove good for asset prices

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.