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He rose from a political party bent on thwarting demographic change by subverting the democratic process; a party whose base was addicted to white identity politics, steeped in religious fundamentalism, and suffused with authoritarian cravings—a party which, infected by Trumpism, now spreads the multiple malignancies metastasized by Trump’s personal and political pathologies.

Since the civil rights revolution triggered an influx of resentful Southern whites, the GOP has catered to white grievance and anxiety.

Trump’s transformative contribution has been to make racial antagonism overt—a badge of pride that bonds him to his followers in opposition to a pluralist democracy that threatens their imperiled social and political hegemony.

Take the poll released last week by the Public Religion Research Institute (PRRI) measuring the attitudes of “Fox News Republicans”—the 40 percent of party adherents who trust Fox as their primary source of TV news. The survey found that 91 percent oppose the Black Lives Matter movement; 90 percent believe that police killings of blacks are “isolated incidents”; and 58 think that whites are victimized by racial discrimination, compared to 36 percent who think blacks are.

He comprehends his audience all too well

Their animus toward immigration is equally strong. Substantial majorities believe that immigrants consume a disproportionate amount of governmental services, increase crime in local communities, and threaten our cultural and ethnic character.

In 2016, Vox reports, Trump carried whites by 54 to 39 percent; in 2020, by 57 to 42 percent (per the raw exit polls)

Another key subgroup of the GOP base, white evangelicals, harbors similar attitudes. The poll found that the majority adamantly disbelieve that the legacy of racial discrimination makes it difficult for African Americans to succeed

The head of the PRRI, Robert P. Jones, concludes that Trump arouses white Christians “not despite, but through appeals to white supremacy” based on evoking “powerful fears about the loss of White Christian dominance.”

That sense of racial and cultural besiegement pervades the 73 percent of Fox News Republicans who, the survey found, believe that white Christians suffer from “a lot” of societal discrimination—more than double the number who say that blacks do

Tucker Carlson serves as a cautionary tale. When Carlson dismissed, as gently as possible, the crackpot allegations of Trump lawyer Sidney Powell about a sweeping conspiracy using rogue voting machines, he was savaged across the right-wing echo chamber as a spineless quisling. Lesson learned.

fear of displacement helps explain the profound emotional connection between Trump and Republican voters. Their loyalty is not to the political philosophy traditionally embraced by the GOP, but a visceral sense of racial, religious, and cultural identity—and the need to preserve it—which is instinctively authoritarian and anti-democratic.

Bartels surveyed respondents regarding four statements which, taken together, read like a blueprint for Trump: The traditional American way of life is disappearing so fast that we may have to use force to save it. A time will come when patriotic Americans have to take the law into their own hands. Strong leaders sometimes have to bend the rules in order to get things done. It is hard to trust the results of elections when so many people will vote for anyone who offers a handout.

Support for Trump’s wall is nearly unanimous (96 percent); two-thirds (66 percent) favor barring refugees from entering the United States; and a majority (53 percent) support separating children from their parents when a family enters the country without permission.

This lies at the heart of Trump’s appeal: his shared sense of victimization by an insidious elite; his unvarnished denunciation of white America’s supposed enemies; and his promise to keep them at bay—if necessary, by force. For many in the Republican base, he fulfills a psychic longing for an American strongman.

In the New York Times, Katherine Stewart describes the growth of “a radical political ideology that is profoundly hostile to democracy and pluralism, and a certain political style that seeks to provoke moral panic, rewards the paranoid and views every partisan conflict as a conflagration, the end of the world.”

“Christian nationalism is a creation of a uniquely isolated messaging sphere. Many members of the rank and file get their main political information not just from messaging platforms that keep their audiences in a world that is divorced from reality, but also from dedicated religious networks and reactionary faith leaders.”

As Republican strategists well appreciate, a party whose appeal is confined to conservative whites is, over the demographic long term, doomed to defeat. The GOP’s design is to postpone as long as possible their electoral day of reckoning.

In launching his naked attempt to disenfranchise the majority of voters in Arizona, Georgia, Michigan, Pennsylvania, and Wisconsin through assertions of fraud unprecedented in their speciousness and scope, Trump took the GOP’s distaste for free and fair elections to its logical conclusion: the abrogation of American democracy at the highest level.

Trump justified his anti-democratic sociopathy by proliferating a plethora of groundless and preposterous falsehoods calculated to delegitimize our electoral processes. He claimed that millions of phony mail-in ballots had been cast for Biden; that voting machines had been re-engineered to exclude millions more cast for him; and that Republican election observers had been excluded from many polling places by a host of local officials bent on serving a labyrinthine conspiracy to purloin the White House.

Never once did he or his lawyers cite a shred of evidence supporting any material impropriety. Rather his purpose was to convince the Republican base that they were being cheated of their leader by the insidious “other.” Numerous polls confirm that it’s working; typical is a Politico/Morning Consult survey showing that 70 percent of Republicans don’t believe the election was fairly conducted.

As Trevor Potter, a Republican who formerly headed the Federal Election Commission, told the New York Times, Trump “is creating a road map to destabilization and chaos in future years. . . . What he’s saying, explicitly, is if a party doesn’t like the election result they have the right to change it by gaming the system.”

Reports Bump: “Most Republicans and Republican-leaning independents agreed with the first statement. . . . Nearly three-quarters agreed that election results should be treated with skepticism.” Republicans and Republican-leaning independents were also “significantly more likely to say they agreed with the other two statements than that they disagreed.”

Ultimately, this otherworldly obduracy stems from Trump’s manifest psychological illness: his imperishable narcissism; his ineradicable drive to be noticed; his relentless need to dominate; his comprehensive carelessness of all considerations save what pleases him in the moment. Television turned this moral pygmy into a mythic figure—and he cannot let go.

Republican elites want very much to turn the page on Donald Trump following his loss. But . . . they do not have any say in the matter, because their party now belongs to him. And the party belongs to Donald Trump because he has delivered to Republican voters exactly what they want.

a notable phenomenon of Trump’s presidency is the degree to which financially embattled working-class whites imagined, contrary to observable reality, that their economic situation had improved—or soon would. There are few better examples of how politics mirrors psychology more than lived experience.

This fidelity is why some Republican gurus remain committed to Trump’s strategy of maximizing support among middle-class and blue-collar whites. After all, they argue, despite Trump’s defeat the GOP did better than expected in senatorial and congressional races. Why risk tinkering with his formula?

Finally, economic populism is antithetical to the donor classes who, in truth, did better under Trump than did anyone else. They got their tax cuts and their judges—the GOP’s pipeline for judicial nominees, the Federalist Society, is dedicated to advancing pro-corporate jurisprudence. This is not the prescription for worker-friendly policies.

For the foreseeable future, Trumpism will define the GOP. The path to regeneration runs not through reform but, one fears, must proceed from self-destruction. The wait time will be painful for the party, and fateful for the country.

In 1971, Americans could still be shocked by the fact that their leaders could be duplicitous. The Afghanistan debacle has conditioned us to expect this.

The Washington Post’s Craig Whitlock delivered a devastating suite of articles about Afghanistan.

Based on a tranche of thousands of documents obtained by the Post in litigation, as well as some previously released memos, the report shows that for nearly two decades, America’s leaders—Democrat and Republican; civilian and military; elected, appointed, and career civil servant—have lied to us about how the war in Afghanistan is going.

The Post, courting the comparison with the Pentagon Papers, is billing its stories as “a secret history of the war.”

In exhausting detail, Whitlock shows how Presidents George W. Bush and Barack Obama, their Cabinet officials, and military commanders told Americans that the U.S. had a clear strategy and was effectively executing it—even though, in private, they said that the U.S. had no idea what it was doing, and no idea how to do it.

Most think that the war doesn’t have a clear objective. Perhaps unsurprisingly, these views are often even stronger among veterans—the people who have been sent to fight the war and have seen how little progress the American effort is making, and at what cost.

Polls have long shown majorities or pluralities of Americans saying that they don’t think the war in Afghanistan is worth fighting and that it is failing. Fewer than half now believe fighting the war was the right decision in the first place

a project of national greatness liberalism will require a big tent approach to voters, sizable legislative majorities with more victories in moderate-to-conservative states and districts, and a willingness to place national projects of economic development ahead of narrower ideological goals.

He also disagreed with Friedman’s nemeses, the Keynesians, who worried that nations wouldn’t be able to fine-tune spending and taxing policy for domestic conditions if they had to keep their currencies in sync with the dollar.

Although the United States’ share of global domestic product has shrunk since the aftermath of World War II, the dollar continues to play a dominant role in financial flows. “Around half of all cross-border bank loans and international debt securities are denominated in U.S. dollars,”

the world today is closer to Kindleberger’s vision than he or his intellectual opponents could have imagined

What’s more, the Federal Reserve has become in effect the world’s central bank: When the Fed raises rates aggressively, as it’s doing now, other central banks tend to follow sui

t the British Empire really was an empire; London bankers were happy to extend loans to British companies operating in the colonies because they were subject to British law. That enabled the colonies to develop somewhat, albeit under Britain’s thumb. The United States has less control over borrowers in emerging markets. Kindleberger’s goal was “to get the economic boost of imperialism, but without the political and social downside of actual imperialism,” Mehrling wrote.

Roosevelt worsened and extended the Depression in 1933 by torpedoing central bankers’ efforts to stabilize exchange rates between currencies.

In contrast, Paul Volcker, who chaired the Fed from 1979 to 1987, comes across as a hero in the book for working with other central bankers and finance officials to resume international cooperation after the Nixon shock of 1971.

There’s a concept in economics of the optimal currency area. In theory, the area of a shared currency, such as the euro, should be big enough to encompass a lot of economic activity but not so big that it includes nations that are disparate and require different economic policies. To Kindleberger, no area could be too big. He thought the whole world was an optimal currency area.

In essence, his goal was to duplicate on the world stage what was achieved in the United States by a mentor of his, Henry Parker Willis, who was a designer of the Federal Reserve System that knitted the nation together financially.

Kindleberger was realistic enough to observe that nationalist politics was an obstacle. “While the optimum scale of economic activity is getting larger and larger, the optimum social scale appears to be shrinking,” he once wrote. Elsewhere, he wrote: “Whereas the economic logic of the payment system pushes toward hierarchy and centralization, the political logic of subglobal and subnational groupings pushes toward autarky and pluralism.”

they draw on an impressively broad array of materials: hundreds of original interviews, reams of contemporary daily journalism, and an already-fat library of memoirs and journalistic accounts of the Trump years,

the authors are persuasive in arguing that in this White House, “impulse and instinct ruled.” Given the sheer number of crises and conflicts that erupted on Trump’s watch, herding them all into a narrative isn’t easy.

the authors center each chapter on its own topic or story line — Trump’s rocky relationship with foreign allies, for example, or the 2018 budget battle over the Mexico wall. Other chapters focus on key supporting players, who are rendered with deft portraits, such as Jared Kushner, Trump’s widely reviled but fireproof son-in-law, or the president’s antagonist-turned-sycophant, Senator Lindsey Graham

Some of the weightiest chapters take up Trump’s relationship with Russia.

“The Divider” soberly and carefully reconstructs events to reveal anew Trump’s shocking deference to the Russian president, Vladimir Putin — notably at the 2018 Helsinki summit, where, the authors pointedly write, “Trump acknowledged that he would accept the word of Putin over that of his own intelligence agencies.”

The chapters on the 2019 Ukraine scandal, when Trump linked aid to its government to delivery of dirt on Joe Biden, re-establish the gravity of the first impeachment

If “The Divider” has a dominant theme, it may be the struggle within the “almost cartoonishly chaotic White House” by people more reasonable and ethical than Trump to rein in his most dangerous instincts

Time and again, staffers debate whether to stay put in hopes of mitigating Trump’s basest impulses or to run screaming from the room. Even more stunning is the number of onetime loyalists who, after their tours of duty, emerged as among the president’s most strident critics.

Many Trump aides — even some, like National Security Adviser John Bolton or Attorney General William P. Barr, who might deserve harsh criticism on other grounds — did intervene valiantly at times to keep Trump in check. Without their small acts of resistance, things could have gone even worse

Yet Baker and Glasser seem to endorse the view of the Democratic congressman Adam Schiff, who, during the first impeachment, warned Republicans, “You will not change him, you cannot constrain him.”

They write: “So many had told themselves that they could manage the unmanageable president, that they could keep him from going too far, that they could steer him in the direction of responsible governance. … They had justified their service to him or their alliances with him or their deference to him on the grounds that they could ultimately control him. And what Schiff was saying is that three years had shown that was not possible.”

The largest declines in news attention over this period were found among working-age and pre-retirement Americans—for example, more than six in ten Americans ages 50-64 paid close attention to the news in 2016 compared to less than half in 2022.

around two-thirds of those ages 65 or older say they follow the news “all or most of the time” (down from a high of 81 percent in 2018) compared to less than one-fifth of those ages 18 to 29.

One-third of U.S. adults in 2022 said they follow the news at least “some of the time” while just under three in ten said they pay attention to the news “only now and then” or “hardly at all”.

it occurs in conjunction with shifts in media consumption towards digital devices, overall declining trust in the media and other institutions, and “high levels of news fatigue” across demographic groups.

It’s easier for people to do something else with their time and find more enjoyable distractions that don’t involve keeping up with the latest implosion in the House of Representatives, fights between dumb politicians, or what new conflict is flaring up in another part of the world.

Even as fewer people than ever are paying close attention to what is actually going on in America and the world, more and more Americans (and politicians) are piping off routinely—online, in the workplace, and in family gatherings—with hard-and-fast opinions about what it all means.

the net result is a more divisive and less informed citizenry coupled with a clear inability of major institutions and political parties in America to do anything cooperative on common economic, security, and social problems.

In a pluralistic society like ours—with important rights to freedom of speech and individual beliefs—it is not the job of government or others to coerce people into paying more or closer attention to what is going on.

But media companies, government bodies, and philanthropists could certainly put more money and effort into creating trustworthy news platforms for reporting important facts, presenting neutral analyses, exploring successes and failures in public policy, and hosting civil discussions about the important issues shaping the country.

First, Israel is facing threats from a set of enemies who combine medieval theocratic worldviews with 21st century weaponry — and are no longer organized as small bands of militiamen, but as modern armies with brigades, battalions, cyber capabilities, long-range rockets, drones and technical support.

my third, deep concern.

But Israel’s war against Hamas in Gaza entails urban, house-to-house fighting that creates thousands of civilian casualties — innocent men, women and children

But President Biden can only sustainably generate the support Israel needs if Israel is ready to engage in some kind of a wartime diplomatic initiative directed at the Palestinians in the West Bank — and hopefully in a post-Hamas Gaza — that indicates Israel will discuss some kind of two-state solutions if Palestinian officials can get their political house unified and in order.

The second danger I see is that the only conceivable way that Israel can generate the legitimacy, resources, time and allies to fight such a difficult war with so many enemies is if it has unwavering partners abroad, led by the United States.

Netanyahu’s message to the world remains, in effect: “Help us defeat Hamas in Gaza, while we work to expand settlements, annex the West Bank and build a Jewish supremacist state there.”

Worse, I am stunned at the degree to which that leader, Prime Minister Benjamin Netanyahu, continues to put the interests of holding on to the support of his far-right base

Israel has the worst leader in its history, maybe in all of Jewish history — who has no will or ability to produce such an initiative.

This kind of chilling exuberance — Israel was built so that such a thing could never happen — explains the homemade sign I saw on a sidewalk while driving through the French Hill Jewish neighborhood of Jerusalem the other day: “It’s either us or them.’’

After being slammed by the public for digitally stabbing his army and intelligence chiefs in the back in the middle of a war, Netanyahu published a new tweet. “I was wrong,” he wrote, adding that “the things I said following the press conference should not have been said, and I apologize for that. I fully support the heads of [Israel’s] security services.”

As a result, there is a conviction in the army that they must demonstrate to the entire neighborhood — to Hezbollah in Lebanon, to the Houthis in Yemen, to the Islamic militias in Iraq to the Hamas and other fighters in the West Bank — that they will stop at nothing to re-establish the security of their borders

it wants to show that no one can out-crazy Israel to drive them from this region — even if the Israeli military has to defy the U.S. and even if they do not have any solid plan for governing Gaza the morning after the war.

“Israel cannot accept such an active threat on its borders. The whole idea of people living side by side in the Middle East was jeopardized by Hamas.”

This conflict is now back to its most biblical and primordial roots. This seems to be a time of eyes for eyes and teeth for teeth. The morning-after policy thinking will have to wait for the mourning after.

So, Netanyahu is saying that seven million Jews are going to indefinitely control the lives of five million Palestinians in the West Bank and Gaza

while offering them no political horizon, nothing, by way of statehood one day on any demilitarized conditions.

Early on the morning of Oct. 29, as the Israeli Army was just moving into Gaza, Netanyahu tweeted and then deleted a social media post in which he blamed Israel’s defense and intelligence establishment for failing to anticipate Hamas’s surprise attack.

The euphoric rampage of Oct. 7 that killed some 1,400 soldiers and civilians has not only hardened Israeli hearts toward the suffering of Gaza civilians. It has also inflicted a deep sense of humiliation and guilt on the Israeli Army and defense establishment, for having failed in their most basic mission of protecting the country’s borders.

the damage was done. How much do you suppose those military leaders trust what Netanyahu will say if the Gaza campaign stalls? What real leader would behave that way at the start of a war of survival?

Netanyahu and his far-right zealots have taken Israel on multiple flights of fancy in the last year: dividing the country and the army over the fraudulent judicial reform, bankrupting its future with massive investments in religious schools that teach no math and in West Bank Jewish settlements that teach no pluralism — while building up Hamas, which would never be a partner for peace, and tearing down the Palestinian Authority, the only possible partner for peace.

“When you go to the front, you are overwhelmed by the power of what we lost.”

Mr. Khamenei’s ruling philosophy has been shaped and reinforced by three notable authoritarian collapses: The 1979 fall of Iran’s monarchy, the 1991 dissolution of the Soviet Union and the Arab uprisings of 2011. His takeaway from each of these events has been to never compromise under pressure and never compromise on principles.

The Iranian regime’s repressive capacity — at least on paper — remains formidable. Ayatollah Khamenei is commander in chief of 190,000 armed members of the Islamic Revolutionary Guard Corps, who oversee tens of thousands of Basij militants tasked with instilling public fear and morality.

Iran’s nonideological conscription army, whose active forces are an estimated 350,000, is unlikely to take part in mass repression

Until now, the political and financial interests of Ayatollah Khamenei and the Revolutionary Guards have been intertwined. But persistent protests and chants of “Death to Khamenei” might change that

The sociologist Charles Kurzman wrote in his seminal book, “The Unthinkable Revolution in Iran,” that the paradox of revolutionary movements is that they are not viable until they attract a critical mass of supporters but that to attract a critical mass of supporters, they must be perceived as viable.

If the organizing principle that united Iran’s disparate opposition forces in 1979 was anti-imperialism, the organizing principles of today’s socioeconomically and ethnically diverse movement are pluralism and patriotism.

The faces of this movement are not ideologues or intellectuals but athletes, musicians and ordinary people, especially women and ethnic minorities, who have shown uncommon courage. Their slogans are patriotic and progressive — “We will not leave Iran, we will reclaim Iran,” and “Women, life, freedom.”

The demands of the current movement are brilliantly distilled in Shervin Hajipour’s song “Baraye,” or “For,” which has become the anthem of the protests and articulates a “yearning for a normal life” rather than the “forced paradise” of a religious police state.

Abbas Amanat, a historian of Iran, observed that one of the keys to Iran’s civilizational longevity, which dates to the Persian Empire of 2,500 years ago, is the power of its culture to co-opt its military invaders. “For nearly two millenniums, Persian political culture and, in a broader sense, a repository of Persian civilizational tools successfully managed to convert Turkic, Arab and Mongolian conquerors,” he told me. “Persian language, myth, historical memories and timekeeping endured. Iranians persuaded invaders to appreciate a Persian high culture of poetry, food, painting, wine, music, festivals and etiquette.”

When Ayatollah Khomeini acquired power in 1979, he led a cultural revolution that sought to replace Iranian patriotism with a purely Islamic identity. Ayatollah Khamenei continues that tradition, but he is one of the few remaining true believers. While the Islamic Republic sought to subdue Iranian culture, it is Iranian culture and patriotism that are threatening to undo the Islamic Republic.

Four decades of the Islamic Republic’s hard power will ultimately be defeated by two millenniums of Iranian cultural soft power. The question is no longer about whether this will happen but when.

what worries me even more is the change I see in ordinary Americans. I live in the heart of MAGA country, and Donald Trump is the single most culturally influential person here. It’s not close. He’s far more influential than any pastor, politician, coach or celebrity. He has changed people politically and also personally. It is common for those outside the Trump movement to describe their aunts or uncles or parents or grandparents as “lost.” They mean their relatives’ lives are utterly dominated by Trump, Trump’s media and Trump’s grievances.

never before have I seen extremism penetrate a vast American community so deeply, so completely and so comprehensively.

That percentage is far higher than the (still troubling) 22 percent of independents and 13 percent of Democrats who shared the same view.

In 2011, they were the American cohort least likely to agree that a politician could commit immoral acts in private yet “still behave ethically and fulfill their duties in their public and professional life.”

They went from least likely to most likely to excuse the immoral behavior of politicians.

An increasing percentage are now tempted to embrace political violence. Last October, a startling 33 percent of Republicans (and an even larger 41 percent of pro-Trump Americans) agreed with the statement that “because things have gotten so far off track, true American patriots may have to resort to violence in order to save our country.”

Polling data again and again backs up the reality that the right is abandoning decency, and doing so in the most alarming of ways. It began happening almost immediately with white evangelicals

As the Iowa caucuses approached, Trump escalated his language, going so far as to call his political opponents “vermin” and declaring that immigrants entering America illegally are “poisoning the blood of our country.” The statement was so indefensible and repugnant that many expected it to hurt Trump. Yet a Des Moines Register/NBC News/Mediacom Iowa Poll found that a 42 percent plurality of likely Iowa Republican caucusgoers said the statement would make them more likely to support Trump — a substantially greater percentage than the 28 percent who said it would make them less likely to support him.

While political violence is hardly exclusive to the right, the hostility and vitriol embedded in MAGA America is resulting in an escalating wave of threats and acts of intimidation.

The result is a religious movement steeped in fanaticism but stripped of virtue. The fruit of the spirit described in Galatians in the New Testament — “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control” — is absent from MAGA Christianity, replaced by the very “works of the flesh” the same passage warned against, including “hatreds, strife, jealousy, outbursts of anger, selfish ambitions, dissensions” and “factions.”

in the upside-down world of MAGA morality, vice is virtue and virtue is vice. My colleague Jane Coaston even coined a term, “vice signaling,” to describe how Trump’s core supporters convey their tribal allegiance. They’re often deliberately rude, transgressive or otherwise unpleasant, just to demonstrate how little they care about conventional moral norms.

For most of my life, conservative evangelicals (including me) have been fond of quoting John Adams’s 1798 letter to the Massachusetts Militia. It’s a critical founding document, one that forcefully argues that our Republic needs a virtuous citizenry to survive. “Our Constitution was made only for a moral and religious People,” he asserts. “It is wholly inadequate to the government of any other.”

I’ve appreciated that quote because it recognizes the obligations of a free people in a constitutional republic to exercise their liberty toward virtuous purposes.

Absent public virtue, a republic can fall. And a Trump win in 2024 would absolutely convince countless Americans that virtue is for suckers, and vice is the key to victory.

if he wins again, the equation will change and history may record that he was not the culmination of a short-lived reactionary moment, but rather the harbinger of a greater darkness to come.

People might not agree on much, Chandler says, but the “veil of ignorance” encourages us to find a mutually agreeable starting point. If we don’t know what community we are born into, we should want a “reasonable pluralism.” We should also want the state “to maintain the conditions that are the basis for our freedom and equality as citizens.”

As an example, Chandler raises the thorny issue of free speech. “Political, moral and religious” speech “is integral to developing our sense of what is fair and how to live,” he writes, which is why it deserves robust protection. But since some speech, such as advertising, plays “no meaningful role” in helping us figure out how to live a good life, such speech can be limited. The idea is to balance individual and group freedoms with the need for peaceful coexistence

The state should protect the rights of gay people not to be discriminated against — even though the state cannot force anyone or any group to approve of gay relationships. Chandler, who is gay, suggests that premising gay rights on getting everyone to agree on the question of morality is a waste of energy: “For some people this” — the belief that homosexuality is a sin — “is part of their faith and no reasoned argument will persuade them otherwise.”

The last two-thirds of “Free and Equal” are given over to specific policy proposals. Some of them sound familiar enough — restricting private money in politics; beefing up civic education — while others are more far-reaching and radical, including the establishment of worker cooperatives, in which “workers decide how things are done,” and the abolition of private schools.

t despite his valiant efforts, the book enacts both the promise and the limitations of the theory it seeks to promote. It didn’t leave me cold, but it did leave me restless.

He persuasively refutes the conflation of liberal egalitarianism with technocracy, and helpfully points out that an emphasis on technocratic competence “leaves many voters cold.

For anyone who venerates consensus in politics, this sounds appealing; given the fissures of our current moment, it also comes across as wildly insufficient.

that’s part of Chandler’s point: A Rawlsian framework encourages people with a variety of deeply held commitments to live together in mutual tolerance, free to figure out questions of individual morality and the good life for themselves.

Regarding Katrina Forrester’s “In the Shadow of Justice” (2019), a searching and brilliant history of how his ideas presumed a postwar consensus that was already fracturing at the time that “A Theory of Justice” was published, Chandler has little to say.

“Free and Equal” includes a detailed chapter on “Rawls and His Critics,” but mostly navigates around anything that might truly rattle the Rawlsian framework.

Perhaps Forrester wouldn’t be surprised by this move; as she puts it, “The capaciousness of liberal philosophy squeezed out possibilities for radical critique.”

I’m standing before them not as an ambassador of certainty or a font of unassailable verities but as an emissary of doubt. I want to give them intelligent questions, not final answers. I want to teach them how much they have to learn — and how much they will always have to learn.

each component of it was about the same quality: humility.

The grammar-and-spelling bit was about surrendering to an established and easily understood way of doing things that eschewed wild individualism in favor of a common mode of communication. It showed respect for tradition, which is a force that binds us, a folding of the self into a greater whole

The voices bit — well, that’s obvious. It’s a reminder that we share the stages of our communities, our countries, our worlds, with many other actors and should conduct ourselves in a manner that recognizes this fact. A

I’d also been delivering that spiel for more than two years before I realized that humility is the antidote to grievance.

We live in an era defined and overwhelmed by grievance — by too many Americans’ obsession with how they’ve been wronged and their insistence on wallowing in ire

This anger reflects a pessimism that previous generations didn’t feel

They promote a self-obsession at odds with community, civility, comity and compromise. It’s a problem of humility.

They elevated how they viewed the world and what they wanted over tradition, institutional stability, law, order.

The Jan. 6 insurrectionists were delusional, frenzied, savage. But above all, they were unhumble. They decided that they held the truth, no matter all the evidence to the contrary.

anti-Trumps will be our salvation, and I say that not along partisan or ideological lines. I’m talking about character and how a society holds itself together.

It does that with concern for the common good, with respect for the institutions and procedures that protect that and with political leaders who ideally embody those traits or at least promote them.

He was fond of quoting Philippians 2:3, which he invoked as a lodestar for his administration. “Do nothing out of selfish ambition or vain conceit,” it says. “Rather, in humility value others above yourself.”

Governing, as opposed to demagoguery, is about earning others’ trust and cooperation. Exhibiting a willingness to listen to and to hear them goes a long way toward that.

“Insight and knowledge come from curiosity and humility,” Mr. Baker wrote in a 2022 book, “Results,” coauthored with his chief of staff, Steve Kadish, a Democrat. “Snap judgments — about people or ideas — are fueled by arrogance and conceit. They create blind spots and missed opportunities. Good ideas and interesting ways to accomplish goals in public life exist all over the place if you have the will, the curiosity, and the humility to find them.”

‘Yes, there’s demanding, but there’s also asking,’” he recalled. “And one is not the enemy of the other. People don’t like being accused, people don’t like being condemned, people don’t like being alienated. It’s a matter of conversation and persuasion.”

the message delivered by Loretta Ross, a longtime racial justice and human rights advocate, through her teaching, public speaking and writing. Troubled by the frequent targeting and pillorying of people on social media, she urged the practice of calling in rather than calling out those who’ve upset you. “Call-outs make people fearful of being targeted,” she wrote in a guest essay for Times Opinion. “People avoid meaningful conversations when hypervigilant perfectionists point out apparent mistakes, feeding the cannibalistic maw of the cancel culture.” Instead, she advised, engage them. If you believe they need enlightenment, try that route, “without the self-indulgence of drama,” she wrote.

She was also recognizing other people’s right to disagree — to live differently, to talk differently. Pluralism is as much about that as it is about a multiracial, multifaith, multigender splendor.

Tolerance shares DNA with respect. It recognizes that other people have rights and inherent value even when we disagree vehemently with them.

we mustn’t treat every wound, every obstacle, as some cosmic outrage or mortal danger. We mustn’t lose sight of the struggle, imperfection and randomness of life. We mustn’t overstate our vulnerability and exaggerate our due.

While grievance blows our concerns out of proportion, humility puts them in perspective. While grievance reduces the people with whom we disagree to caricature, humility acknowledges that they’re every bit as complex as we are — with as much of a stake in creating a more perfect union.

“Politics, Democratic or Republican, were not particularly important,” said Tom Harman, a former Republican state senator who got his start on the city council in the 1990s. “People didn’t run on party preference. They ran on what they could do in the community and how they could make the city a better place to live.”

It had long been a destination for surfing, but officials in the ’90s began leaning into that reputation to court the tourism industry. Huntington Beach became “Surf City USA,” a moniker pulled from a chart-topping song.

Two high-profile acts of white-supremacist violence — the shooting of a Black man in 1994, and the stabbing of a Native American man two years later — prompted the city to crack down on the groups who had flocked from across Southern California.

City police stepped up patrols, the council passed a human dignity policy condemning hate crimes, and officials started a human relations commission to combat bigotry. Ken Inouye, the founding chair of that task force and a 51-year resident of Huntington Beach, said residents from across the city “came together because we knew we were better than that.”

Both efforts were reversed when the current Republican majority took over the council.

In recent decades, sweeping demographic change has pushed Orange County to the left. But those shifts have been more subtle in Huntington Beach, and the city has retained its rightward lean. Unlike the county’s other largest cities, most residents are White and Republicans still account for the plurality of Huntington Beach’s registered voters.

During Donald Trump’s presidency, residents bridled at California’s pandemic restrictions, much as Trump did. Fierce protests became common, with crowds clogging the pier and Pacific Coast Highway to shout down coronavirus precautions or cheer Trump. Some of the rallies were organized by white-supremacist groups and turned violent.

Another inflection point came in 2021, when former mixed martial arts fighter and hard-right council member Tito Ortiz resigned from his post and the remaining members appointed a Democrat, Rhonda Bolton, in his stead. The move infuriated city Republicans, who wanted Ortiz replaced with an ideological equal.

“The tone of political rhetoric has gotten coarser and sillier as time has worn on,” she said. “And Huntington Beach is a reflection of what’s happening nationally.”

Carol Daus, who has lived in the city nearly three decades, said the council’s focus on contentious cultural debates has divided the community, pitting neighbors against neighbors. One example of the acrimony: Protect HB has hung posters across the city urging a “No” vote on the March ballot measures, but some 40 of those signs were recently vandalized with large green “Yes” stickers.

“This city during the past several years, following the Trump administration and covid lockdown, was like a volcano ready to explode,” Daus said. “And now it has.”

“I feel duped,” said Sue Welfringer, a longtime Huntington Beach resident and registered Republican. She voted for the four-person conservative slate because she liked their stances on homelessness and limiting development, but mostly she appreciated that they got along with each other.

“I almost don’t even want to vote at all because I don’t want to make another terrible mistake I regret,” said Welfringer, who opposes the council’s stances on issues like LGBTQ rights and voter ID. “I feel like they had a hidden agenda. And now I’m also worried what else is on their hidden agenda. I’m afraid to know what big issue is next.”

“Ideally, it would be wonderful if we could just focus on the roads and infrastructure,” he said. “But I think we’re in a time now where there really isn’t any such thing as a nonpartisan local focus anymore.”

But this dynamic has turned city council meetings into routine spectacles, where public comment drags on for hours and speakers hurl invectives at the seven members sitting on the dais.

Butch Twining, a candidate for city council, is one of three conservatives looking to build on the Republican majority, campaigning as a slate to replace Bolton and the council’s other two liberal members in November. A victory would give conservatives a 7-0 vise grip on the council.

“What Putin wants is to transform the world order” that evolved since World War II and the post-Cold War — where “the competition between nations was about who can be richer and who can help their people prosper the most . … Putin hates that world because he loses in that world — his system is a loser in a peaceful, global, wealth-enhancing paradigm. And so what he wants is to move us back to dog-eat-dog, to a 19th-century, great power competition, because he thinks he can, if not win, be more effective there. … Let’s not think that this is a Ukrainian problem; this is a problem for us all.”

These wars very much are our business — and now clearly inescapable, since we’re deeply entwined in both conflicts. What’s crucial to keep in mind about America — as the leader of the Inclusion Network — is that right now we’re fighting the war in Ukraine on our terms, but we’re fighting the war in the Middle East on Iran’s terms.

CNN recently described, per a source familiar with it, a declassified U.S. intelligence assessment provided to Congress saying that Russia had lost 87 percent of its preinvasion active-duty ground troops and two-thirds of its tanks that it had prior to its invasion of Ukraine. Putin can still inflict a lot of damage on Ukraine with missiles, but his dream of occupying the whole country and using it as a launching pad to threaten the Inclusion Network — particularly the NATO-protected European Union — is now out of reach. Thank you, Kyiv.

At a breakfast with NATO leaders devoted to the Ukraine issue at Davos this year, Canada’s deputy prime minister, Chrystia Freeland, noted that it is we, the West, who should be thanking the Ukrainians, not forcing them to beg us for more weapons.

China under President Xi Jinping straddles the two networks, along with much of what’s come to be called the global south. Their hearts, and often pocketbooks, are with the Resistors but their heads are with the Includers

the Resistance Network “is orchestrated by Iran, Islamists and jihadists” in a process they refer to as the “unity of battlefields.” This network, he noted, “seeks to bridge militias, rejectionists, religious sects and sectarian leaders,” creating an anti-Israel, anti-American, anti-Western axis that can simultaneously pressure Israel in Gaza, in the West Bank and on the Lebanon border — as well as America in the Red Sea, in Syria and in Iraq and Saudi Arabia from all directions.

In stark contrast, Koteich said, stands the Inclusion Network, one that’s focused on “weaving together” global and regional markets instead of battlefronts, business conferences, news organizations, elites, hedge funds, tech incubators and major trade routes. This inclusion network, he added, “transcends traditional boundaries, creating a web of economic and technological interdependence that has the potential to redefine power structures and create new paradigms of regional stability.”

things are different in the Middle East. There, it is Iran that is sitting back comfortably — indirectly at war with Israel and America, and sometimes Saudi Arabia, by fighting through Tehran’s proxies: Hamas in Gaza, the Houthis in Yemen, Hezbollah in Lebanon and Syria, and Shiite militias in Iraq.

Iran is reaping all the benefits and paying virtually no cost for the work of its proxies, and the U.S., Israel and their tacit Arab allies have not yet manifested the will or the way to pressure Iran back — without getting into a hot war, which they all want to avoid.

The members of the Resistance Network are great at tearing down and breaking stuff, but, unlike the Inclusion Network, they have shown no capacity to build any government or society to which anyone would want to emigrate, let alone emulate

For all of these reasons, this is a moment of great peril as well as great opportunity — especially for Israel. The competition between the Resistance Network and the Inclusion Network means that the region has never been more hostile or more hospitable to accepting a Jewish state.

In his 2007 history of the movement, Radicals for Capitalism, Brian Doherty identifies five key figures who most shaped the nascent ideology and its organized advocacy: author Ayn Rand, and economists Ludwig von Mises, F. A. Hayek, Milton Friedman, and Murray Rothbard

With one exception, all paired radical free-market and smaller government views with liberal tolerance and cosmopolitanism on social issues. None were religious, and Rand and Mises were both avowedly irreligious. Friedman and Hayek both trended more moderate and pragmatic, and also achieved the highest degree of mainstream intellectual recognitio

It was in Rothbard that the divergence began which today has culminated in the Libertarian Party’s convention transforming into a literal Trump rally

He was in many ways the most radical—an avowed anarchist—and the most marginal

he was also the most involved in creating a self-consciously libertarian movement and many of its institutions. In this he was aided by his skills as a prolific polemicist.

From the start, Trump’s brand of illiberal populism had more than a passing resemblance to Rothbard’s paleo strategy—minus, as many classical liberal critics had long predicted, any meaningful moves to actually shrink government

By accommodating and embracing conservative culture warriors, even including avowed white supremacists, Rothbard believed he was forming the basis of a political coalition to demolish modern big government

it included an open embrace of police brutality, fuming about the need to “dispense instant punishment” to “bums,” while railing against efforts to undo America’s white supremacist past. Later, opposition to immigration became one of the paleo posture’s signature issues.

Across the loose constellation of libertarian think tanks, advocacy organizations, and electoral efforts in both the L.P. and the GOP, the embrace or rejection of Rothbard’s “paleo” idea was a source of perennial tension. Rothbard himself was involved for a time in both the Libertarian Party and the Cato Institute, co-founding the latter before being acrimoniously ejected after a few years.

the other end of the movement came to embrace the view of libertarianism as fundamentally an extension of the larger liberal tradition, continuous with a classical liberal political philosophy rather than a socially conservative one.

Free markets and limited government were still a big part of the picture, but in service to a vision of a dynamic and pluralistic free society.

As much as each held a dim view of the other, both continued to work under the “libertarian” label.

As he outlined in a 1992 essay, “Right Wing Populism: A Strategy for the Paleo Movement,” paleolibertarianism was an explicit alliance between small-government radicalism and the extremist far-right.

it still embodied the burn-it-all-down reactionary ethos that saw tearing down established institutions as a necessary first step, even if that required an unrestrained autocrat

After the deadly 2017 neo-Nazi rally in Charlottesville, the then party leadership denounced the “blood and soil” rhetoric. But to the Rothbardians, this smacked of unacceptable wokeness. Within a few days, the Mises Caucus—named more for the ideas exhibited by the think-tank than the actual economist—was founded. Over the next few years, this group began launching hostile takeovers of state parties and then the national party. As they did so, the party increasingly adopted rhetoric that sounded more like the tiki-torch brigade than one committed to individual liberty.

The two camps within the movement—the cosmopolitan and the paleo—already strained to nearly the breaking point, went through the inevitable rupture. A number of differences and disagreements fueled the split, but most central was the divide into MAGA-friendly and anti-Trump sympathies.

It is no longer possible to ignore the conflict of visions about what kind of society freedom was supposed to yield. One in which private bigotry and established hierarchies were allowed free rein? Or an open and all-embracing one where different people and lifestyles disapproved by the traditional order could flourish?

The only way the libertarian movement’s demise could bring down libertarianism as a political-philosophical framework is if one expected the ideas themselves to disappear. Happily, a robust conviction of the centrality of individual liberty—or of the need to fight a tyrannical state—is in no danger of fully fading away.

Freudian psychoanalysis offers yet another account. As Mr. Chopra’s summary has it: “Anxiety is a signal to us that we harbor repressed emotions, desires, and sexuality.”

Finally, there is the idea of “materialist alienation,” advocated by both Karl Marx and Herbert Marcuse. This theory identifies the sources of anxiety in the material and economic conditions of society rather than in the individual psyche:

Although Mr. Chopra, a philosophy professor emeritus at Brooklyn College, notes many overlaps and commonalities in the four approaches, their differences make them inconsistent as a set. It isn’t clear that they are centrally concerned with anxiety at all.

ukkha in Buddhism isn’t usually understood to refer to anxiety but rather to a state of discontent.

Mr. Chopra acknowledges that one of his key existentialist figures, Nietzsche, never uses the term. Alluding to Marx’s alienated labor, Mr. Chopra asks: “What does such alienation feel like?” His answer: “Like anxiety, for it is anxiety.

Mr. Chopra interprets everything through the lens of anxiety and as a result either magnifies its significance or sees it where it is not. He says, for example, that from his own experience he has concluded that being “indecisive, distracted, insecure, or anxious . . . amounted to the same thing.” But for many people those conditions are very different.

Mr. Chopra is a serial user of the “presumptive we”: using the first-person plural to speak for all of us when he is really speaking for some or sometimes only himself.

At times Mr. Chopra writes of anxiety as though it were a key to self-definition, saying, at one point “thus does anxiety inform me of who I am.” Tell me your anxieties and I’ll tell you who you are may sound profound, but replace “anxieties” with “dreams,” “loves,” “hopes” or “values” and it is just as true.

Even philosophy in Mr. Chopra’s view springs not from wonder, as Aristotle and Plato claimed, but from anxiety. However, neither those giants of thought nor others who followed them for centuries had much to say about it

That “anxiety is a basic human affect and signature of human consciousness” is made somewhat problematic, he concedes, by the fact that it only emerged as “an explicitly named and identified problem in the nineteenth century.”

Still, Mr. Chopra is right to want to normalize the anxiety that people really do feel, saying that it is wrong to think that mental health consists in being anxiety-free. His basic therapeutic advice—not to push anxiety away but “to see what it ‘points to’ ”—is also spot-on

his book is a good primer on the major philosophers of anxiety, or at least its close relations.