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I’ve described it as a romantic narrative, one that’s about unities in the process of becoming, a calling together of Americans to transcend racial division and come together in a unifying way, a more perfect union, as a transcendence of essential American goodness over transitory American evils.

when we tell the story that way, unfortunately, not only is it mythic, but it trains us to treat King as the kind of person who’s not doing any original political thinking. What he’s doing is calling us to be true to who we always already were

And when you treat him like that, the thing that becomes most interesting about him is not his thought. It’s not the way he challenged us to think about violence. It’s not the way he challenges us to think about segregation, both de facto and de jure. It’s not how he challenges us to think about economic justice.

The thing that’s interesting about him starts to be his rhetoric or his tactics, the way in which he pushes people or frames arguments to call us to be true to who we always already were. That’s a real problem because it evades the most incisive, challenging and generative contributions that his public philosophy makes for our era.

it gets conscripted into a story that’s ultimately affirming about the adequacy of our constitutional order, the trajectory of our institutions, the essential goodness of our national character. You often hear politicians use this rhetoric of, this is not who we are.

it’s partly related to how we tell the story of the civil rights movement and particularly, how we tell King’s role in the civil rights movement.

There’s a way in which the philosophy of nonviolence gets painted, even in King’s time, as a kind of extreme, purist pacifism. And part of that is the connection with Gandhi, although I think it’s a radical misunderstanding of Gandhi, as well.

it’s a way of imagining the commitment to nonviolence as related to passivity, as related to the performance of suffering for pity. These are things that King never endures. For him, the idea of passive resistance was a misnomer. He helped coin the phrase “direct action” — he and other members of the civil-rights generation — that nonviolence is aggressive.

It’s an aggressive attack on injustice, an aggressive form of noncooperation with domination. It’s about trying to wedge yourself into the machinery of domination, to prevent its adequate functioning, to try to force or coerce your fellow citizens to stop and take stock of what kind of injustices are being unfurled in their name.

And it does so on the presumption that politics involves coercion, especially for King, who had a pretty tragic sense of human nature, that politics is going to involve confrontation with great evil, that it’s not a Pollyannaish view about what we’re all capable of if we just turn our eye toward God in the right way.

We’re owe it to them to live with evil. And we always are going to be called to confront it. We just need to do it in ways that won’t unleash a further chain of social evil and bitterness and revenge and retaliation. And King thought nonviolence was the only weapon that could cut and heal at the same time.

So when you hear King talk about love, when you hear King talk about nonviolence, these things actually require not just an enormous discipline around the acceptance of suffering, as if it’s some kind of passive practice, but they require really creative, dedicated thinking around how exactly to push and prod your neighbors into addressing the forms of injustice that structure the polity and how to do it in a way that doesn’t leave a perpetual midnight of bitterness when the conflict is done.

He says that the really interesting question, however, is how to organize a sustained, successful challenge to structural injustice. And for King, that requires something that blends militant resistance and a higher-order ethical practice that can point the way toward peaceful reconciliation over the long term.

Gandhi has this line where he says, if you can’t practice nonviolence, it quote, “retaliation or resistance unto death is the second best, though a long way off from the first. Cowardice is impotence, worse than violence.” So this idea that if you can’t be nonviolent, it’s better to be violent than to be a coward, doing nothing — I think gets at something important. Can you help unpack that?

to raise the question of strategy, as if we can evaluate means without some kind of ethical reflection or without some kind of underlying ethical commitments, for King, is already a confusion. He thinks that the ends are prefigured in any means.

Gandhi, in “Hind Swaraj,” has this great passage where he talks about how could come to acquire a piece of property. You could buy it. You could steal it. You could kill somebody in pursuit of it. You could ask for it as a gift.At the end of the day, you still have the same property. But the thing, itself, has changed. In one scenario, it’s a piece of stolen property. It’s a theft. In another, it’s a gift, which is different than something you’ve purchased.

So in the course of acquiring the thing, even though the thing is the same, the means have transformed it in a really, really important way. And King wants to say something similar — that in all political practice, the ends are prefigured in the means

nonviolence has to be — if it’s going to be true nonviolence for King — informed by a philosophy of love that really wants and desires and wills goodwill for the enemy at present and is committed, at the fundamental level, to going on together in peace, going on together, sharing the polity in perpetuity.

I think for King, imperative to nonviolent resistance turns, in large part, on the question of your own dignity and self-respect. So it is a justice question. He’s concerned with structural justice as a matter of the kinds of arrangements that prevail in the larger American society. That’s obviously true.

So there’s the person or group you’re in conversation or conflict with. I’m a liberal, and I’m arguing with a conservative. And I think that’s the most common target to think about: How do I beat or convince this person or group on the other side?

Then there’s the broader community polity — the voters, of the country, people who are bystanders, maybe interested, maybe not, but a broader community that is in some way watching or can be brought in to watch. And then there’s you, the person taking the action, and how it affects you and your group to take a particular action.

something that seems present in King’s thought is much, much, much, much more concern and focus than I think most political thinkers have today on how political action affects you, the person taking it, and affects the broader community that might be watching it

— that ends up with you being turned away from the good and toward things like hatred, resentment, violence, which he thinks, ultimately, will corrode your soul and take you further away from flourishing.

But he’s also concerned with how you relate to your own sense of equality, equal standing, worth, as he would say, somebodiness, we might say dignity — he also says that a lot — and that for King, to acquiesce in the face of oppression and domination, without protest, is to abdicate your own self-respect and dignity.

for him, dignity also required a certain kind of excellence of character, a certain kind of comportment and practice toward others.

So it is about trying to defend your dignity, defend yourself respect against insult and humiliation, oppression. But it’s also about doing so in a way that doesn’t degrade your character in the long term, that doesn’t cause you to end up being turned away from the good, which, again, for him, is going to be a religiously-inflected category

When you think about somebody’s political philosophy or their theory of political action, you can maybe think of there being a couple agents they’re thinking about.

It has fallen out of favor to say that there are certain ways of acting, politically, that are better and worse, from a virtue perspective, because it often is seen not as really a question of you and your relationship to some baseline or ideal but is some kind of concession you’re making to people who don’t deserve

I am a person who believes those questions are still legitimate, that they can’t all be reduced to strategy or will to power or psychic drives. I think that there’s something like an ethical life that requires us to argue about it and requires us to think really hard about how we discipline ourselves to achieve it.

Evelyn Brooks Higginbotham, wrote a phenomenal book, many years ago, called “Righteous Discontent.” And that’s what introduces the phrase, “the politics of respectability.” It’s a study of turn of the century Black Baptist women and their organizing efforts through the church.

It’s this idea that, in confronting a system of social stigma, the response that you need to have to it is to try to adjust your behavior, comportment, your self fashioning, in line with the dominant norms so that you can, over time, undermine the stigma and become a full participant in society.

there are all sorts of questions, legitimate questions, that are raised against that. Are we losing something valuable about alternative forms of life, about alternative cultural practices, when we take the existing, dominant norms as unassailable or something to aspire to?

what’s really fascinating is that he talks a lot about how he sympathizes with all those criticisms. He agrees with them

here’s the other part of Evelyn Higginbotham’s formulation — there’s a deeper question, one with thousands of years of moral reflection built up into it, which is about virtue ethics — that there are some things that people are appealing to you about that aren’t about their effect in the polity that aren’t about trying to manipulate white, racial attitudes. They’re about your own flourishing and character. They’re deep questions about how to live a good life, how to achieve excellence and the crafting of your soul.

as King would say, our reason sometimes can become subordinate to our passions. It can just be a legitimizing power or rationalizing power to the point where we lose track of what we really want to achieve, the kind of character we really want to have.

And for King, many of the appeals he made in that vocabulary are really about that. They’re really about virtue. They’re really about what hatred does to your life, what anger does to your life, what violence does to your life

there is a question for him, at the core of his life, which is, what makes this worth doing? That’s a virtue question. It’s not just a strategic or tactical one, in the narrow sense.

he describes nonviolence, I think really importantly, as also being about a nonviolence of spirit.

the example that he often gives is about humiliation — that there’s a way in which the desire to humiliate others, to diminish their status in front of other people for your own pleasure, the desire to subject them to standards of evaluation that they probably themselves don’t hold or don’t understand, in order to enable mockery. There’s a way in which, if we’re reflexive about where that desire comes from, we will find that it comes from a place that’s irrational, indefensible and, likely, cruel, and that if we were to imagine a way of life built around those feelings, those desires, those practices, it would be one that would make it really hard for us to have healthy social ties, stable institutions, flourishing social relationships.

So part of what he’s up to is asking us, at all times, to be self-reflexive about the desires and needs and fantasies that drive us in politics

the concession.

So what nonviolence does is, it builds in a check on those kinds of rationalizations, those kinds of emotional drives, by teaching us to avoid forms of humiliation and forms of physical violence that make it hard to come back from. So that’s the first point.

The second point — and it goes more to your sense of revenge and retaliation — is again, forcing us to acknowledge the legitimacy of anger.

He uses the phrase, “legitimate anger” in the late ’60s — but to be reflective about it and understand that, even in a case where someone kills a loved one of yours, revenge, violence, retaliation, that doesn’t bring back the loved one that you’ve lost.

The only thing that can do that is a kind of forward-looking, constructive practice of politics and social ethics.

so what he’s trying to do is raise the question of, can we channel our legitimate rage, our legitimate anger, into a practice that allows us to maintain our self respect?

here’s this man who is both making this public argument and trying to get people to follow him in it and put themselves at risk over it, and is also living it himself, and talks about this unbelievably difficult thing, which is not feel righteous anger, but to not feel hatred, to internally reflect the world you want externally.

he does falter. He does fail. And I think when we read biographies of King, when you read the last parts of David Garrow’s biography, when you read Cornel West’s essay, from “To Shape a New World,” which talks a lot about the despair at the end of King’s life, if you watch HBO’S great documentary, “King in the Wilderness,” you see a person faltering and failing under the pressure.

He’s not able, for example, to bring himself to a kind of reconciliation with Malcolm X

How imaginable is King’s philosophy, is this practice, without his deep Christianity, without a belief in redemption, in salvation, in the possibility of a next life?

I think King, himself, thinks that the practice of nonviolent politics does the kind of work that you’re describing. And I think he would be worried about the fact that, in our time, so much of these questions about the management of emotion, the building of character, has become a privatized practice.

So I think he does think that that’s one way that this really does happen. And we have lots of evidence from the Civil Rights Movement, personal testimony, and personal reflection, where this seems to be the case.

the last thing I’ll say is that in order to do that work, in order to do some of the work you’re describing, he also is building an alternative community

So one way that I read that famous final speech, “I’ve seen the promised land” — there’s obviously a prophetic reading of it, but there’s also one where he’s describing the prefiguration of the promised land in the kind of politics and social life he’s participated in over his career, that the promised land is seen in the union politics in Memphis, it’s seen in the Student Nonviolent Coordinating Committee, gathering to do Mississippi Freedom Summer. It’s seen in the people walking for 350-plus days in Montgomery, Alabama, and banding together to help each other out, that is the promised land.

And when you are in a community that’s constantly talking with each other and lifting each other up and engaging in practices like song, prayer, other communal rituals, to try to affirm this alternative set of ethical and political commitments against the whole rest of the culture, that’s the only way it can be done, is that you have to have an alternative form of social life that can sustain you in that work. The private practice isn’t going to do it.

When you look at the principles of nonviolence on Stanford’s King Institute, I think a bunch of them would be familiar to people. You can resist evil without resorting to violence. You seek to win the friendship and understanding of the opponent, not to humiliate.

He thinks that we learn a lot about how to love other people by confronting them in public, by forcing ourselves into uncomfortable situations where we have to endure the look of the other, back and forth, where we train ourselves to extend these interactions of contentious politics until they can alter or change the people that we’ve put our bodies in close contact with on the field of politics.

I go back to the sermon he gave — and it’s collected in “Strength to Love,” and it’s called shattered dreams — where he confronts a problem that is all over the Black tradition, which is that the struggle we’re engaged in has gone on, in some form or another, for hundreds of years. At the moments of its greatest promise, you can look over the course of history and see, just years later, we find ourselves in situations that are unimaginably awful.

King is not naive. He’s a student of history. He’s somebody who asks himself hard questions like this. And he gives two different kinds of answers. And one is the answer that you’ve mentioned here, which is a theological answer. It’s conventional theodicy story, that look, at the end of the day, God is at work in the world. And God is on the side of justice.

There’s another way that he goes at it, however. And for me, I read it as rooted in a different kind of project, one that combines what used to be called philosophical anthropology, which is just a way of saying philosophical reflections on what kind of beings we are. It’s rooted in that, and it’s rooted in politics. And I think those things can find lots of overlapping consensus from people outside of the Christian tradition.

What you have to be committed to, in the last instance, is that evil is not the totality of who we are as persons, that people have the capacity, emotionally and rationally, to reflect on their life plans, their practices, their commitments, and change them, maybe not all of them, maybe not all at once, but that those things can be changed, and that politics is really a field where contingency is the key word, that although there are structural constraints and everything can’t be done at every moment, that the unprecedented, the new, the unexpected, happens in this realm.

And the only way that we can confirm that nothing new will happen, that oppression will last forever, that the future bears no hope, is if we don’t act. That’s the only way we can confirm that it’s true for all time, is by failing to act in pursuit of justice.

that’s King’s view, I think. And to me, that’s the persuasive one, that in our action, we might be able to see some measure of justice from a complicated, complex swirl of contingencies, and to move the ball forward — we will inevitably fail — but to look back on that failure with maturity and try to do better the next time.

How do you think about the question of the weaponization of nonviolence and then the applicability of its principles to the powerful and to what they might, we might, the state might learn from it.

there were many people — Harold Cruse famously wrote this, but others even closer to King — who said, you’re not the leader of Vietnam. You’re the leader of the African American civil rights movement. You should not speak out on this war because you’ll lose your relationship with Johnson.

King says that the people who are advising him in this way, they just don’t know him, his commitment or his calling. They don’t understand that if he’s going to raise his voice against violence in Watts or Detroit, that he’s got to raise it against what he called, “the greatest purveyor of violence in the world today,” his own government.

for him, the question was really one about militarism and the way that gets imagined as this hardheaded, realistic, hyper-rational response to international disputes and social problems abroad, when in actuality, if we take stock of what he called the casualties of war, the spiritual ones and the material ones, we would realize that most of the violence we engage in at the foreign-policy level is counterproductive. It’s created more problems and more harms than it ever has seemed to solve.

This is one of the powerful interventions that you see in Lionel McPherson’s essay, in “To Shape a New World.” It’s just this idea that this is about hardheaded realism is mythic. King says it’s about an immature image that we are nurturing for ourselves, that we’re trying to shore up this idea of ourselves as some kind of crusading hero or all-powerful world power, while not taking stock of all of the things about our freedoms, about our way of life, about our connectedness as a society, about our social divisions, that war has exacerbated, not to mention the violence that’s prosecuted abroad.

And he says similar things about domestic policy, the ways in which our politics toward poor families, single-parent households, is punitive for reasons that aren’t justified, that our response to what he calls “the derivative crimes of the ghetto” are wildly out of proportion and unjust compared to how we treat the systematic crimes of exploitation, segregation, disenfranchisement, that structure much of ghetto life.

So I’m in total agreement with Coates on that question

it just seems — I don’t want to call it axiomatic, but a repeated d that the more willing you become to use violence as a state, the more it corrupts you, and the more violent you become as a state, and to some degree, the more violent the people you are policing, the people you are occupying, become.

I’m not a pacifist. I don’t believe you can fully eradicate violence. But we don’t weigh how violent we make others, in our actions, very well, and then how violent we become in response, how much we enter into that escalatory dynamic.

But then the other thing is this question of this broader community, of changing hearts, of changing minds, of acting upon people, not through punishment, but through our belief that they can alter. And I’d be curious to hear you reflect on that question of community a little bit, because I think one of the central debates of our time is who’s actually in the community.

What would it mean to have a bit more of King’s view, of trying to create community at the center of what the state is attempting to do, as it fashions and helps govern the country?

BRANDON TERRY: So one underappreciated feature from King’s famous Riverside Church speech against Vietnam, is he goes on this whole riff about America lacking maturity. And it’s a weird thing to have in a foreign-policy speech. You’re used to — you’re a policy person. You don’t usually hear the word “maturity” bandied about in these kinds of debates.

But what he’s getting at is that something really tightly linked to violence, that violence always exceeds the original justification you have for it. It’s not precise. It’s not able to be easily targeted, as we think. It spirals out. It produces retaliation. And then we retaliate again.

And all the while, it’s expanding its justifications to the point of absurdity. And King describes that as adding cynicism to the process of death. And he says that maturity is one of the only ways out here, that the maturity to be able to stand up and say, we were wrong, we want to make amends, we want to repair evils committed in our name, those are questions that are essentially nonstarters in American politics right now, certainly about foreign policy, but even in some places in domestic policy.

that feature of King’s thinking is something that I always want to draw attention to because I think it’s something we ignore. So that’s the first point I want to make.

The second thing — and this is also really deeply-seeded in that Vietnam speech — one of the reasons that people hated it so much — he was attacked in The New York Times, basically every editorial page in the country — one of the reasons people hated that speech so much is that he spent so much time expressing solidarity and sympathy with Ho Chi Minh and the North Vietnamese forces.

How could you express sympathy or some kind of solidarity with the enemy? And it’s very instructive, how King went about it. He wasn’t one of these people — you’ve seen these images of people waving the North Vietnamese flag at counterculture protests. It wasn’t like that.

It was him really spending a lot of time meditating on the reasons why we had ended up in this conflict, narrating the whole history of our failure to support Ho Chi Minh and the struggle against French colonialism, against Chinese colonialism, and how that had led to the situation we were in by 1967. King is narrating this history. He’s also trying to get people to think about what it must feel like to be on the ground in Vietnam and witness these bombings, witnessed this imposition of terror.

And he’s doing that because at bottom, he’s inspired by a vision really rooted in a parable the Good Samaritan, from the Bible, that everyone is our neighbor, that there are no sectional loyalties that should eviscerate our moral obligations to others, our obligation to show them respect, to go on in community with them, and that most of what goes on in foreign policy and particularly war making, is a bad-faith evasion of the fact that we’re all interconnected.

he understood that there’s a fundamental interconnectedness amongst humanity at the ethical level and at the material, structural level, and that war making is an evasion of that fact. We’re going to have to live together. So the chief question that should organize it is, how can we do so in peace?

He has a line where he says, quote, “the dignity of the individual will flourish when the decisions concerning his life are in his own hands, when he has the assurance that his income is stable and certain and when he knows that he has a means to seek self-improvement. Personal conflicts between husband, wife and children will diminish when the unjust measurement of human worth, on a scale of dollars, is eliminated.” Tell me a bit about the spiritual and psychological dimensions of King’s economic philosophy and organizing.

BRANDON TERRY: Well, for King, the question of poverty and the question of economic inequality are both questions of dignity and democracy, and the questions of dignity because when you live without the adequate means to really enjoy the fair value of your basic rights, when you live in a society — and this is a really important point for King — when you live in a society of profound affluence, like the United States, and you live in severe poverty, it expresses a kind of contempt from your fellow citizens about your standing as an equal member of the polity.

So separate from the plain, material fact of hunger or health care, there’s this additional spiritual concern with the way in which living with nothing, living on a lonely island amidst an ocean of prosperity, as he would put it, diminishes your dignity.

then another piece — this is bridging of the dignity and democracy question — is that when people don’t have a say in the core, vital interest of their life, when they have no decision-making power over the processes which determine how their life is going to go, that too is a diminishment of their dignity. And King, who was operating in a long tradition of social democracy, wants to expand democratic practices to the broader economic realm.

Without expanding democracy into that economic realm, for King, we’re both making a mockery of democracy and we’re diminishing the dignity of citizens who live in search of a real standing as free and equal.

as somebody who spends a lot of my time in debates about economic policy, I think it is fair to say that the ends of economics are taken as the economy, typically. People hopefully shouldn’t starve. But a lot of debates about what we should do, even for the poor, become these recursive, well, how can they better participate in the economy and how are they going to be able to invest in themselves and how they’ll be economic opportunity for their children.

And the idea that the economy is subservient to the community, that the point of the economy is the community, that it should be measured— our policy should be measured by what they do for democratic participation, for the dignity of individuals, is pretty lost. If anything, I see it more now, on the post-liberal right, as people call it, than I even do among mainline Democrats.

it has fallen out of favor as a way to frame and think about these conversations.

BRANDON TERRY: Yeah, I think it’s rooted in some really complicated things. I think there’s a kind of liberal anxiety about speaking forthrightly about the fact that living in areas of severe, concentrated disadvantage and racial segregation that we call ghettos, diminishes the dignity of the people who live there.

That feels uncomfortable for people to say forthrightly, in the way that King would.

so we try to get around it by speaking about opportunity and the wealth gap and unemployment statistics. But really what people are feeling is an existential assault on dignity.

one way to read that book is to say that she’s telling a tragic story about the loss of a particular ideal that guided great society politics. And that’s the principle of maximum feasible participation.

That was a really social-democratic idea, this idea that, well, we need to empower all sorts of people to participate in policy making and democratic deliberation, and that part of where people will find self-respect and dignity is through engagement in politics and their community

I think it gets to something that is very present, towards the end of King’s life, which is his sense that there is something important for the civil rights movement in the labor movement. And unions, on some level, they are mechanisms of democracy. One of the most important functions they have is workplace democracy

King is, in this tradition, in many ways inspired by a mentor of his. And one of the most important figures in American history but one of the most severely neglected was A. Philip Randolph, the great labor leader, former organizer of the Pullman Porters, the architect of both the March on Washington that gets canceled, which was going to target the Roosevelt administration during World War II, and the 1963 famous March on Washington for Jobs and Freedom.

they’ve got a certain set of commitments. So one is the idea that because most African Americans are working class or poor, anything that advances the interests of working-class people and their ability to exercise democratic control over the economy is going to advance the interests of African Americans.

for King labor unions are also, as you described, important laboratories of democracy. So they’re one of the few places where people from all walks of life can get together, deliberate about strategy, deliberate about social ends, social goods, put money behind things that they value, that aren’t only their own material interest.

today, of course, there’s this ongoing — always is this ongoing argument — of should you have race-based politics or is that unusable, doesn’t work, creates too much backlash? Or you should have class-based politics that are looking for commonalities, and because you’ve had so much economic disadvantage for Black Americans, that’ll work through the mechanism of class just fine.

BRANDON TERRY: So King often invokes the philosopher Hegel, because he’s constantly describing his mode of thinking as a dialectical one, where he’s trying to reconcile seeming opposites and produce a new synthesis, which helps you transcend certain intractable problems.

Now as a reading of Hegel, that has much to be desired. But as a description of Martin Luther King’s thought, I think that’s always a good way to understand what he’s up to. And so I think what he’s always trying to do is transcend that opposition.

there’s a way in which we sometimes will say class-based politics works to lift African Americans because they’re disproportionately poor. And what’s tricky about that is that it doesn’t really theorize what to do about the African American middle class and the African American elite.

So a thing that King was thinking a lot about when he wrote “Stride Toward Freedom” and the Montgomery bus boycott, is there are areas where racial solidarity is going to be really effective and probably indispensable.

where questions of anti-Black racism emerge, where questions of racial humiliation, stigma that really affects the larger group, things that all Black people feel vulnerable to, those are going to be areas — like the segregation laws on the buses — those are going to be areas where you actually can generate a lot of racial solidarity and do a lot of important work with it, especially as a defensive posture.

When you start to get into questions of political economy, however, you have to be careful because the appeal of racial solidarity can actually obscure the fact that Black people don’t all share the same material interest in lots of ways.

King’s primary principle always is, is that he’s dedicated to the group that William Julius Wilson called the truly disadvantaged, the least of these, that at the end of the day, he’s going to give everything to the people who are in the most desperate situation, the poor. And that’s going to guide his politics.

where that is enabled by a race-based solidarity, so in questions of policing, perhaps, or questions of social stigma and media discourse, that’s where he’ll turn. But in other cases, I think he’d really be trying to experiment with a form of politics that empowers the poor to take leadership on their ow

How does being more aware of the distinctions he drew and the decisions he made help you look at some of the paths we should be walking down today and are not, in these conversations, or are walking down and shouldn’t be?

n order for us to understand why so many African Americans are located in the realm of the most disadvantaged, in the strata of the most disadvantaged, you have to understand the history of racial domination in this country. You have to understand the persistence of racial discrimination, especially in labor markets. And you have to understand the ways that racial ideology allows us to obscure the nature of our economy.

So the most classic example is that structural unemployment gets reframed, in part by racism, as questions of laziness or pathology or criminality instead of as a feature of the economy as such. So King always talks about the critique of racism as part of the diagnosis of the disease in order to cure it.

So even in the privileging the least well off and being concerned with poor people of all races, he wants to say that the critique of racism helps us see through the kinds of blindnesses that obscure the nature of our economy and the commonalities across race and the things that we need to address the questions of economic justice precisely

The second thing is that, in his critique of Black power, one of the things he says is that he worries that Black power gives priority to the question of race in a way that confuses our analysis of social reality. So what does he mean by that?

if you think that all Black disadvantage is primarily about anti-Black racism, you can start to miss the fact that there are broader economic dislocations that need to be addressed, that there are structural features of the American constitutional order, the ways in which municipal boundaries are structured, ways that funding decisions are made, that aren’t primarily driven by racial animus, that need to be addressed.

You can lose sight of those things and start to think that the real battle is in something like a totality of anti-Black racial ideology that can be battled in Hollywood movies and comic books and school curricula and legislation and political rhetoric

it’s not to say that those things don’t exist. It’s just to say that there’s a confusion about what’s going to make the biggest impact in improving the life circumstances of the least well off.

King really calls us to constantly be very precise about what the causal mechanisms are for Black disadvantage and to not be confused by the fact that there’s discrimination and injustice and cruelty in these other realms but which might not have as much causal impact as some of these other things.

King was very adamant that Black pride, that a concern with representation, that thinking in expansive ways about how do you affirm the somebodiness of Black youth, that those things are really, really important and that they’re not to be dismissed.

So it is a question of justice if people in Hollywood just constantly demean or diminish the talent of nonwhite actors. That is a question of justice. It’s just that we have to be honest about what the import of those struggles will be for the broader group. And the only way we can do that is by being attentive to the class differences within the group.

there’s a way in which — and King diagnoses this very incisively — there’s a way in which some genres of Black nationalism are so pessimistic about the possibility for multiracial democracy in the United States, for any kind of Black flourishing in the United States that they essentially foreclose real interest in political organizing and social movements

But the energy they still managed to generate — the outrage, the sentiment, the sociality — they find their outlet, instead, in a practice of humiliation, counter humiliation. So that there may not be hope that we can actually change the country, but at the very least, we can enjoy a feeling of retaliation, a kind of self-respecting sense of resistance, by engaging in a practice of trying to humiliate our opponents in the public spher

there’s a titillation to that. There’s a catharsis in watching someone — at that point, it would have been called stick it to whitey. Now it would be stick it to the libs or own the libs.

this is a significant amount of people that could cause real damage in the places where they don’t face many countervailing forms of power. And they can exercise a much more toxic impact on the broader state of American politics in a time where the media environment is way more fragmented

I see those elements. And I think that we need more people operating, in the kind of mode that King did, in his critique of Black power, to try to turn people away from their understandable feelings of hostility and resentment, toward more productive forms of political engagement.

the word, “emotion,” which is a neglected part of politics, maybe of King’s thought in particular is that he understood — I think he understood part of the goal of politics and political action as creating a particular structure of political emotion.

, what structure of emotion, of political emotion, we’re actually living in.

BRANDON TERRY: My mentor and friend, Karuna Mantena, at Columbia, political theorist, a brilliant political theorist working on a book on Gandhi — I learned this from her, thinking a lot about how nonviolence is a kind of realism, in part because it doesn’t engage in of fiction that politics is operating on, in the model of rational discussion. It takes very, very, very seriously the problem of emotion.

for King, thinking about the history of racial oppression in America, they’re key emotions that you have to think about. One of the most important ones is fear

If that fear is a longstanding, deeply-structuring feature of American culture and political life, if it’s something that animates our comedy movies, our stand-up routines, our political discourse, you can’t operate as if it’s not there. You have to do things that will somehow disarm, disrupt, dispel those fears, in order to make progress on the political questions you want to pursue. That was one of King’s deepest, deepest commitments.

He’s thinking a lot about anger, which we’ve talked at great length about. And one of the disappointments I’ve had with radical politics in the present, as sympathetic as I am to most of the aims, is that I just don’t think the emotion question has been adequately considered

people often defend their politics as like, King was unpopular. And the things we’re saying are unpopular. So we’re operating in that tradition.

it’s not enough to just say, I’ve started a conversation, I’ve provoked something toxic in the culture. He’s not trying to do that, necessarily. He’s trying to elicit reactions that bring forward certain emotions but not let those emotions unravel the society itself. He’s trying to channel them into other forms of political affect that are much more congenial to reconciliation and justice.

what we’ve unfortunately ended up with is that the sophistication of mobilization strategists, the depth of the polarization, has made anger the principal affect of American politics at this moment.

a King-inspired political philosophy, both at the state level and the activist level, has to do, is think about how do we transform the recalcitrant nature of today’s political anger and channel it into forms of constructive politics that might point toward a more just future and that might dissolve the forms of anger that are illegitimate and ill founded, in part, by doing the kind of work sometimes described as a moral jujitsu, turning those affects against themselves, in part, to try to transform them into something different.

maybe it’ll be easier to use myself as an example, here.

When I started out in blogging and political writing and journalism, particularly blogging, I think I thought a lot about politics in terms of winning and losing, and in my corner of it, winning and losing intellectually, that I was involved in political arguments, and arguments could be won or lost in front of some kind of audience.

One is having been in a lot of arguments. And I think I’m a reasonably good arguer. And so I’ve done, by my own likes, well, and then noticed it didn’t have it all the effect I wanted it to have, which is, if anything, it usually — if you really beat somebody in an argument and they feel humiliated, they go further into views they already held

And two things have begun to corrode, for me, that sense

so you lose by winning.

then the second is, particularly in the Trump era, the sense that if you met something awful with an equal and opposite energetic force, that in some weird way, you just added energy to what was now an awful system and conversation.

What do you do to not create a sense that this is a right conversation to be having? And I don’t the answers to it. And I’m not saying like I’ve ascended to some higher plane and don’t argue or any of that. I have all the same intuitions and senses I’ve always had.

that’s why I find King so interesting and challenging in this way, because it’s just really, really, really different to ask the question, how do I reshape the emotional politics and the emotional structure of myself, of the people I’m in conflict with and then of the people who are bystanders or watchers of that conflict, for the better

It’s just a really different goal to be targeting, and just unimaginably harder than, can I come up with an argument that I think is a winning argument.

I think you see it — when he’s assassinated, the leading figures of the Black-Power generation, they’re heartbroken. They mourn his loss. They grieve for him, in part because — and you can read any of these memoirs, particularly Stokely Carmichael’s — they felt like he never — that even when he disagreed with them, he loved them, and not just because they were friendly, but because he loved in the sense that he always invoked, of agape love, that he wanted goodwill for them, and that his arguments weren’t from a place of trying to humiliate them or embarrass them or expose them as ridiculous.

He wanted to affirm their right to make the arguments they were making, to affirm their intelligence and judgment and to enter into their mind, to try to reconstruct a position with sympathy, but then show why it falls short for the sake of goals that he was forthright about, about justice, about reconciliation, about love

we are in a moment of extraordinary cynicism. And cynicism can take advantage of your intellectual honesty, your practice of agape love. But I think that’s in the short term.

In my better moments, I’m of the view that the only way to start to turn the tide against the cynicism that has so corroded and corrupted our political culture is to try to have these demonstrations of humility and authenticity that cause us to put ourselves at some risk, the way that King did

So always our final question: What are three books you would recommend to the audience? And if I can put one spin on that, you mentioned the many books King wrote. If people want to start with one thing he actually wrote to read, one book, which one should they start with?

I think you get the best sense of his mature thought from his 1967 book, “Where Do We Go From Here: Chaos or Community,” which is still our question. So I would definitely recommend that. I also really love “A Trumpet of Conscience,” his Canadian Broadcasting Corporation lectures that were published posthumously.

I really strongly recommend Peniel Joseph’s, “The Sword and the Shield.” It’s a dual biography of Martin Luther King and Malcolm X. I reviewed it for The New York Review of Books and think really highly of it. It’s a great meditation on the ways they influenced each other. And it gives you a good sense of the broader intellectual milieu of the period.

I also really like Jeanne Theoharis’s “A More Beautiful and Terrible History.” I think for people coming to the study of the civil rights movement for the first time are kind of curious about why some of the things that I’ve said don’t sound familiar to them. She writes, in a really accessible and intelligent way, about some of the myths, that structure, how that history is taught and popularly conveyed. We have a lot of agreements there.

And then a where do we go from here question, I want to recommend my colleague, Tommie Shelby’s book, “Dark Ghettos,” which is a King-inspired philosophical reflection on the deep structure of ghetto poverty and what it requires of us, as a society, to do to redress it. It’s a book that’s very demanding on how far we’ve fallen short and questions of justice that pertain to the kind of neighborhoods that we grew up in and around.

But China is buying fewer U.S. soybeans, thanks to bumper harvests of cheaper beans in South America.

Limited storage capacity forced many Brazilian farmers to sell at low prices, analysts said. Many Chinese crushers also prefer the higher protein content of Brazilian beans. Brazil’s soybean exports to China more than doubled from September to January while U.S. sales to China dropped more than 20%.

The White House proposal for tariffs on steel and aluminum has nevertheless exacerbated concerns about retaliation, according to research firm AgResource Co. Even if China couldn't avoid the U.S. altogether, the firm said, it could buy exclusively from Brazil for the next six or seven months.

Other headwinds for U.S. soybean farmers are strengthening. U.S. officials said they would start labeling soybean shipments to China that contain more than 1% of detritus like weed seeds, to conform with Chinese requirements.

“It’s just one more factor that has contributed to the relative uncompetitive nature of U.S. soybeans,” said Ken Morrison, a trader and commodity newsletter author.

In past instances where Iran has faced acts of military aggression, Tehran has sometimes declined to respond; at other times, it has retaliated with incredible violence, weeks later and thousands of miles from its borders.

Washington has not launched an overt military operation in Iran since the 1980s but U.S. military force directed at both Iran’s allies and adversaries has at times prompted Tehran to reassess its activities in the region.

But looking at Iran’s relations with another adversary, Israel, can provide an insight into Tehran’s playbook. Israel, which traditionally maintains a policy of silence over its overseas military operations, is widely believed to have conducted a series of assassinations inside the Islamic Republic.

Iran’s global network of proxies and partners—many cultivated by Soleimani—gives it a variety of options to retaliate around the world. Nevertheless, experts note that the kind of terrorist attacks seen in the 1990s and 2000s have become less frequent since the establishment of effective deterrents between Hezbollah and Israel in 2006.

At least since President Trump took office in 2016, Iran’s leadership has believed its regional adversaries are seeking to push Tehran into direct confrontation with the U.S. as a means of curbing its influence in the region, says ICG’s Vaez. “The Iranian leadership has tried not to play into the hands of its enemies.

NATO, which operates the missile defense system, said the missiles could not be used offensively as they don't include explosives and are designed to simply "punch" targets out of the sky.

The NATO run system is housed at a U.S. naval support facility in Deveselu, Romania, the site of a Romanian military base. An additional anti-missile platform is planned in Poland.

The missile installation in Romania is the first land-based defensive missile launcher in Europe. It is part of a larger NATO defense shield that includes a command-and-control center at Ramstein Air Base, Germany, a radar installation in Turkey and four ships capable of identifying enemy missiles and firing their own SM-3s based in Rota, Spain.

With its echoes of stranger-than-fiction plots from the Cold War and from the Putin era, the case threatens to worsen the already tense relations between the West and a Russian government that has annexed part of Ukraine and propped up the Assad government in Syria and that stands accused of disrupting elections and sowing discord within democracies.

HMSHost, over the lack of coronavirus safety protections, which included continuing to hold anti-union captive audience meetings during the pandemic. A union election for workers to join Unite Here scheduled for late March was delayed and is currently being rescheduled due to the pandemic.

“To them, the union was a more important issue than the coronavirus. They made sure to give us papers about the union, but didn’t give us training or protective equipment for us in the stores.”

Citing the pandemic, the manager of Clark county, Nevada, unilaterally suspended all union contracts with the county.

The Teamsters union has filed federal unfair labor practice charges of unlawful termination against CORT furniture, a subsidiary of billionaire Warren Buffett’s Berkshire Hathaway, accusing the furniture rental company of retaliating against workers for supporting unionization just as the pandemic broke in the US.

CORT furniture declined to comment, citing pending litigation.

Amazon-owned Whole Foods is using a data-powered heat mapping tool to monitor unionization risks among its over 500 stores throughout the US, as workers have held sick-out protests in response to a lack of protections for workers during the pandemic. Workers at the online clothing retailer Everlane and the art logistics company Uovo have filed federal labor charges accusing the companies of firing workers during the pandemic for union organizing.

According to a December 2019 EPI study, in over 40% of union organizing campaigns an employer violates the law. “This is an extreme moment we’re in, but unfortunate

better pay and better health and safety provisions,” added McNicholas.

"In these uncertain times, it is more important than ever for all parties to remain calm and exercise maximum restraint in order to avoid escalation which cannot be in anyone's interest,"

Ukraine is also receiving vital private-sector assistance, notably the delivery of Starlink internet terminals, which are helping maintain communications

All I can do is to apply history, as there is no model from political science or economics that can really help us here.

1. Do the Russians manage to take Kyiv in a matter of two, three, four weeks or never?

At least one military analyst I respect said late last week that the Russian invasion force has around two weeks left before serious logistical and supply problems force Putin seriously to the negotiating table.

On the other hand, Western media seem over-eager to cover news of Russian reverses, and insufficiently attentive to the harsh fact that the invaders continue to advance on more than one front.

A better analogy than the Winter War with Finland may be the Soviet invasion of Afghanistan that began in December 1979.

Economic warfare between 1914 and 1918 was not a substitute for sending British armies to fight on the European continent, just as it had not been in the Napoleonic Wars against France.

What I cannot tell is whether or not these weapons and other equipment will suffice to sustain Ukrainian resistance over the coming weeks.

But the Ukrainians have no real answers to higher-altitude bombardment and missile attacks.

2. Do the sanctions precipitate such a severe economic contraction in Russia that Putin cannot achieve victory?

I have heard it said that the breadth and depth of the sanctions imposed on Russia make them unprecedented. I disagree

recalls but does not quite match the sanctions that Britain and its allies imposed on Germany at the outbreak of World War

It seems there are seven distinct historical processes at work and it’s not clear which is going fastest.

Then, as now, it was possible for an increasingly authoritarian government to impose economic controls and divert resources away from civilian consumption to the war effort, while blaming the resulting deprivation on the enemy

We should remember that those measures did not defeat Germany, however, because — like Russia today — it had the resources to be self-sufficient

no one should forget that self-sufficiency is possible for Russia, albeit at the price of severe austerity, whether it is a choice or a consequence of war.

China is able to help Russia in ways that could mitigate the economic shock, just as for years it has helped Iran to circumvent U.S. sanctions by buying its oil.

Unlike Soviet citizens, who were accustomed to a state monopoly on communications, today’s Russians have come to rely as much as we do on Big Tech. Being cut off from the metaverse may prove a more psychologically painful deprivation than shortages of imported foods.

even a 35% quarterly decline in gross domestic product does not condemn a country to military defeat if its planes can still fly and its tanks still fire rounds.

3. Does the combination of military and economic crisis precipitate a palace coup against Putin?

4. Does the risk of downfall lead Putin to desperate measures (carrying out his nuclear threat)? 

The people with the power to arrest Putin are the people he counts on to execute his arrest orders: Nikolai Patrushev, the head of the Security Council and, like Putin, a long-serving KGB officer; Sergei Naryshkin, the head of foreign intelligence; and Alexander Bortnikov, who heads the Federal Security Service, the successor to the KGB.

6. Does the West’s attention deficit disorder kick in before any of this?

If Putin’s goal was to deter members of NATO from offering direct military assistance to Ukraine, it seemed to have some effect.

Russian casualties are being caused by Ukrainians using arms supplied by multiple NATO countries, including the U.S. and Turkey, but they are mostly crossing into Ukraine from Poland. Might Putin therefore strike a target in eastern Poland — Lublin, say, or Przemysl?

he is surely more likely to do so if believes the U.S. would not immediately retaliate in kind against a Russian target. A key lesson of this entire crisis has been that indications of weakness on the U.S. side, which I discussed here last week, have emboldened Putin.

5. Do the Chinese keep Putin afloat but on the condition that he agrees to a compromise peace that they offer to broker?

My guess is that the Chinese make no serious diplomatic move until they are convinced Putin’s invasion is thoroughly bogged down in Ukraine’s spring mud.

I would not bet the fate of Ukraine on Russian internal politics.

Remarkably, one U.S. legislator told me last week that he “couldn’t recall an issue more obsessively followed and more unifying among” his constituents.

The only real significance of Western public outrage at Putin’s actions is the political pressure it exerts on Biden and other leaders to take a tougher line with Russia.

7. What is the collateral damage?

History shows that wars (much more than pandemics) are the most common cause of jumps in inflation.

The best-known recent illustration is the way wars in 1973 (Yom Kippur) and 1979 (Iran-Iraq) contributed to the great inflation of the Seventies

these price spikes are not confined to oil and gas but involve a host of other commodities. The prospect of this year’s Ukrainian grain harvest being disrupted means a significant surge in food prices, with all kinds of consequences, especially in developing countries.

A tsunami of war has struck Ukraine. Whether the Russian tide flows or ebbs in the coming weeks will do much to determine the course of world history for the rest of our lives.

Nor can we ignore the risks that may be lurking within the international financial system.

This is the first big crisis of Cold War II, which is in many ways like a mirror image of Cold War I, with China the senior partner, Russia the junior, and a hot war in Eastern Europe rather than East Asia (it was Korea’s turn in 1950).

I do not know how the crisis will turn out, but I do know it will have profound consequences for the course of the superpower contest.

If the invasion of Ukraine ends in disaster for the heroic defenders of Kyiv and their comrades, another disaster may well follow — and it could occur as far away as Taiwan. Conversely, if there is justice in the world and the disaster befalls the architect of this war, that too will give birth to some fresh and unforeseeable event.

Add these seven imponderables together and you see how profoundly important the next few weeks will be.

The failure of the administration to signal that it would retaliate is of a piece with last year’s reports that Biden’s national security team was considering ruling out first use of nuclear weapons in its new national military strategy. Nuclear missiles cease to be a deterrent if one side is unwilling to use them.

Today, however, the boot is on the other foot. Not only is Putin intimidating NATO; he may have achieved something more, namely a tacit admission by the Biden administration that it would not necessarily retaliate with nuclear weapons if Russia used them.

What the coming trade war will do, however, is cause a lot of disruption. Today’s world economy is built around “value chains” that spread across borders: your car or your smartphone contain components manufactured in many countries, then assembled or modified in many more. A trade war would force a drastic shortening of those chains, and quite a few U.S. manufacturing operations would end up being big losers, just as happened when global trade surged in the past.

An old joke tells of a motorist who runs over a pedestrian, then tries to fix the damage by backing up — and runs over the victim a second time. Well, the effects of the Trumpist trade war on U.S. workers will be a lot like that.

the best bet is that the trade war is coming. Buckle your seatbelts.

But the tariffs loomed in the backdrop as the administration continued to negotiate with Mexico and Canada over Nafta and European officials over other trade matters. Neither talks achieved much.

Whether American consumers and companies get caught in the crossfire depends on how it all plays out.

The Trump administration has argued that imports have weakened the country’s industrial base, and, by extension, its ability to produce tanks, weapons and armored vehicles. “We take the view that without a strong economy, you can’t have strong national security,” the commerce secretary, Wilbur Ross, said Thursday.

Along with fighting the tariffs at the World Trade Organization, European officials have been preparing levies on an estimated $3 billion of imported American products in late June. In a joint statement, ministers from France and Germany said the countries would coordinate their response.

he idea has drawn ire from both foreign leaders and business executives, who say it undercuts the surety that trade agreements are meant to create.

The Federal Reserve’s latest Beige Book, a collection of anecdotes about the health of regional economies, contains more than two dozen references to business fears that the administration’s trade policies, and the steel and aluminum tariffs in particular, would hurt sales and profits.

“This is a full-fledged cold war that risks turning hot with a single mistake,” said Ali Vaez, Iran program director at the International Crisis Group, a Brussels-based research organization. “We’re still in an escalatory spiral that risks getting out of control.”

Since 2019, Israeli commandos have attacked at least 10 ships carrying Iranian cargo, according to an American official and a former senior Israeli official. The real number of targeted ships may be higher than 20, according to an Iranian Oil Ministry official, an adviser to the ministry and an oil trader.

The extent of Iran’s retaliation is unclear. Most of the attacks are carried out clandestinely and with no public claims of responsibility.

The Israeli ship attacked last month was a car freighter, the Helios Ray, carrying several thousand German-made cars to China.

Several tankers were similarly attacked in the Red Sea last fall and winter, actions some officials attributed to the Houthis, an Iran-backed rebel movement in Yemen.

Iran has denied involvement in all of these attacks which, like the Israeli ones, appeared intended not to sink the ships but to send a message.

Israel has tried to counter Iran’s power play by launching regular airstrikes on Iranian shipments by land and air of arms and other cargo to Syria and Lebanon. Those attacks have made those routes riskier and shifted at least some of the weapons transit, and the conflict, to the sea, analysts said.

“Neither Israel nor Iran want to publicly take responsibility for the attacks because doing so would be an act of war with military consequences,” Hossein Dalirian, a military analyst affiliated with Iran’s Islamic Revolutionary Guards Corps, told The New York Times in a Clubhouse discussion on Thursday.

Analysts say that Iran wants to continue to needle Israel and to arm and support its Middle Eastern allies, both to surround Israel with well-armed proxies and to give Iran a stronger hand in any future nuclear negotiations.

The Israeli offensive against Iranian shipping has two goals, analysts and officials said. The first is to prevent Tehran from sending equipment to Lebanon to help Hezbollah build a precision missile program, which Israel considers a strategic threat.

The tankers targeted by Israel were carrying Iranian oil to Syria, contravening American sanctions and most likely worth hundreds of millions of dollars.

President Bashar al-Assad of Syria, also under sanctions, is in dire need of oil. Iran, its economy decimated by American sanctions, needs cash. Hezbollah has also been hit hard by the severe economic and political crisis in Lebanon and a cyberattack on its financial system.

The effectiveness of the Israeli campaign is unclear. Some of the targeted ships were forced to return to Iran without delivering their cargo, the American official said.

While the Israeli Navy can make its presence felt in the Mediterranean and Red Seas, it is less effective in waters closer to Iran. And that could make Israeli-owned ships more vulnerable to Iranian attacks as they pass Iran’s western shores on their way to ports in the Gulf, said Shaul Chorev, a retired Israeli admiral who now heads the Maritime Policy and Strategy Research Center at the University of Haifa.

Asked if Iran had been given a message that US retaliation would not constitute an escalation, Austin said Iran was fully capable of assessing the strike and US activities.

There were no reports of injuries among US personnel after the attack but an American civilian contractor died after suffering a “cardiac episode” while sheltering from the rockets, the Pentagon said.

Iraqi officials said 10 rockets landed at the base but the Pentagon was more guarded, saying there were 10 “impacts”. It said the rockets appeared to have been fired from multiple sites east of the base, which was targeted last year by a ballistic missile attack directly from Iran.

The tactics that Amazon used in Chester are surfacing elsewhere. The retail workers union said Amazon was trying to surveil employees in Bessemer and even changed a traffic signal to prevent organizers from approaching warehouse workers as they left the site. Last month, the New York attorney general said in a lawsuit that Amazon had retaliated against employees who tried to protest its pandemic safety measures as inadequate.

The machinists union filed a complaint with the labor board in July 2015 alleging unfair labor practices by Amazon, including surveilling, threatening and “informing employees that it would be futile to vote for union representation.” Mr. Hough spent eight hours that summer giving his testimony. While labor activists and unions generally consider the board to be heavily tilted in favor of employers, union officials said a formal protest would at least show Chester technicians that someone was fighting for th

The pandemic helped change that, bringing safety issues at Amazon to the forefront. In a Feb. 16 suit against Amazon, the New York attorney general, Letitia James, said the company continued last year to track and discipline employees based on their productivity rates. That meant workers had limited time to protect themselves from the virus. The suit said Amazon retaliated against those who complained, sending a “chilling message” to all its workers. Amazon has denied the allegations.

In an ideal world, Mr. Biden and President Trump would jointly threaten retaliation. (In a less polarized political environment, such joint threats might even become a standard feature of presidential campaigns.) Yet President Trump has not evinced great concern about the possibility of foreign election interference. It falls to Mr. Biden to issue a threat that is clearer and more consequential than those he has issued so far.

t might also be the case that Russian and Iranian hackers are overrated or more cautious than we think and the risk of interference is small.

Symbolic acts of sanctioning individuals and issuing sharply worded statements are nothing new in the long and troubled relationship between Tehran and Washington.

The Biden administration needs a foreign policy success, particularly after the chaotic exit from Afghanistan, and has said it prefers a diplomatic resolution to the nuclear standoff over military confrontation.

The Biden administration initially wanted to return to the original deal while following the Trump blueprint on missiles and foreign policies, but has now indicated it would accept a return to the 2015 accord without those strings attached.

initially demanded the lifting of all sanctions imposed by Mr. Trump and guarantees that a future American president would not withdraw from the deal. But Tehran has softened those demands as the negotiations have progressed in Vienna.

Former President Donald Trump withdrew from the nuclear deal in 2018 and imposed tough economic sanctions cutting off most of Iran’s oil revenues and international financial transactions. Mr. Trump’s goal was to pressure Iran into a deal that reached beyond its nuclear program, restricting its ballistic missiles and regional political and military activities.

“We will facilitate revenge on Americans in any place, even their own homes and by people close to them, even if we are not present,” he said in a video of the speech.

Yet neither side wants to seem too eager to compromise, which would risk appearing weak.

The recent jousting between Tehran and Washington is linked to Iran’s commemoration on Jan. 3 of the two-year anniversary of the U.S. assassination of General Suleimani. In speech after speech during the ceremonies, Iranian officials threatened revenge against American officials — even though Iran had retaliated five days after the assassination with a ballistic missile strike on an American military facility in Iraq.

Ebrahim Raisi, the newly elected hard-line Iranian president, said that former President Trump and his secretary of state, Mike Pompeo, should stand trial in an impartial court and face “ghesas,” a term that in Islamic jurisprudence means an “eye for an eye.” Otherwise, he warned, people would take their own revenge.

Iran’s supreme leader, Ayatollah Ali Khamenei, signaled an indirect endorsement of talks with the U.S. in a speech on Monday when he said the Islamic Republic “holding talks and negotiating with the enemy at certain junctures does not mean surrendering.”

Over a four-day period, they unleashed a series of rocket and drone attacks on a U.S. military base in western Iraq and on the living quarters of State Department employees at the Baghdad airport, according to the Iraqi military and an official with the U.S.-led anti-ISIS coalition based in Baghdad, who asked not to be named because he was not authorized to speak publicly.

In northeastern Syria, artillery rounds were fired at a Syrian-Kurdish-led base with U.S. advisers, according to the U.S.-led coalition, which issued a statement blaming the attacks on “Iran-supported malign actors.”

Tehran’s proxies were launching the attacks, Iranian officials were expressing a surprisingly optimistic view of the talks in Vienna, now in their eighth round, while the State Department was offering a more measured assessment.

An adviser to Iran’s Foreign Ministry said he believed a deal could be reached before mid-February, which would coincide with the anniversary of the 1979 Islamic revolution.

made an important concession to get things rolling by agreeing to work from a draft agreement worked out with Mr. Rouhani’s team,

Under that agreement, the U.S. would lift all sanctions related to the nuclear deal (while keeping those for human rights and other issues) and Iran would return to its technical commitments regarding its nuclear program under the old treaty.

Washington’s outlook has been more cautious than Tehran’s.

“I’m not going to put a time limit on it or give you the number of meters remaining on the runway, except to say, ‘Yes, it is getting very, very, very short,’”

Iran may have softened its initial demand for the removal of all sanctions imposed after Mr. Trump exited the deal, including those related to human rights.

Iran was pursuing “the removal of sanctions” related only to the original nuclear deal and looking to complete sanctions removal sometime in the future.

Iran has long maintained that its nuclear program is for peaceful purposes. But if the talks fail, he said, its efforts at enriching uranium since the U.S. exited the nuclear deal have put it in a position to move toward weaponization very quickly.

A conventional war response is the least bad of the three because it avoids the higher risks of either the weaker or the stronger options.

Today, with the balance of forces reversed since the Cold War, the current Russian doctrine of “escalate to deescalate” mimics NATO’s Cold War “flexible response” concept.

NATO promoted the policy of flexible response rhetorically, but the idea was always shaky strategically. The actual contingency plans it generated never commanded consensus simply because initiating the use of nuclear weapons risked tit-for-tat exchanges that could culminate in an apocalyptic unlimited war.

the group could not reach agreement on specific follow-on options beyond an initial symbolic “demonstration shot” for psychological effect, for fear that Moscow could always match them or up the ante.

NATO policymakers should not bank on Moscow’s restraint. Putin has more at stake in the war than Ukraine’s nuclear-armed supporters outside the country do, and he could bet that in a pinch, Washington would be less willing to play Russian roulette than he is

As NATO confronts the possibility of Russia using nuclear weapons, the first question it needs to answer is whether that eventuality should constitute a real redline for the West

As dishonorable as submission sounds to hawks in advance, if the time actually comes, it will have the strong appeal to Americans, because it would avoid the ultimate risk of national suicide.

That immediate appeal has to be balanced by the longer-term risks that would balloon from setting the epochal precedent that initiating a nuclear attack pays off

This dilemma underlines the obvious imperative of maximizing Moscow’s disincentives to go nuclear in the first place.

if it wants to deter Putin from the nuclear gambit in the first place—governments need to indicate as credibly as possible that Russian nuclear use would provoke NATO, not cow it.

If NATO decides it would strike back on Ukraine’s behalf, then more questions arise: whether to also fire nuclear weapons and, if so, how. The most prevalent notion is an eye-for-an-eye nuclear counterattack destroying Russian targets comparable to the ones the original Russian attack had hit.

it invites slow-motion exchanges in which neither side gives up and both ultimately end up devastated.

both the tit-for-tat and the disproportionate retaliatory options pose dauntingly high risks.

A less dangerous option would be to respond to a nuclear attack by launching an air campaign with conventional munitions alone against Russian military targets and mobilizing ground forces for potential deployment into the battle in Ukraine. This would be coupled with two strong public declarations. First, to dampen views of this low-level option as weak, NATO policymakers would emphasize that modern precision technology makes tactical nuclear weapons unnecessary for effectively striking targets that used to be considered vulnerable only to undiscriminating weapons of mass destruction

That would frame Russia’s resort to nuclear strikes as further evidence not only of its barbarism but of its military backwardness.

The second important message to emphasize would be that any subsequent Russian nuclear use would trigger American nuclear retaliation.

Such a strategy would appear weaker than retaliation in kind and would worsen the Russians’ desperation about losing rather than relieve it, thus leaving their original motive for escalation in place along with the possibility that they would double down and use even more nuclear weapons.

The main virtue of the conventional option is simply that it would not be as risky as either the weaker do-nothing or the stronger nuclear options.

If the challenge that is now only hypothetical actually arrives, entering a nuclearized war could easily strike Americans as an experiment they do not want to run. For that reason, there is a very real possibility that policymakers would wind up with the weakest option: rant about the unthinkable barbarity of the Russian action and implement whatever unused economic sanctions are still available but do nothing militarily.

So far, Moscow has been buoyed by the refusal of China, India, and other countries to fully join the economic sanctions campaign imposed by the West. These fence sitters, however, have a stake in maintaining the nuclear taboo. They might be persuaded to declare that their continued economic collaboration with Russia is contingent on it refraining from the use of nuclear weapons.

Japan and American Pacific bases are within range of North Korea’s medium-range missiles, according to South Korean defense officials.

The hacking attack on Wednesday brought down the servers of the South Korean broadcasters

In some precincts, Mr. Esposito noted, most enforcement activity, like ticket writing, occurred when officers were paid time-and-a-half overtime, instead of during their regular workweek. “It’s a question as to why they can see activity when they are being paid overtime as opposed to not being able to see activity when they are on straight time,” Mr. Esposito testified.

A 2010 state law forbids the department from retaliating against officers for not making a certain minimum number of street stops. But Mr. Beirne testified that performance goals did not violate that law. “My feeling was that the supervisors or the department could set performance goals for employees,” Mr. Beirne said. “Whether they be numerical or not was not an issue.”

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Sessions had once told him that “he believed the NAACP, the SCLC, Operation PUSH, and the National Council of Churches were all un-American organizations teaching anti-American values.”

The FBI investigated at the request of the district attorney but turned up no suspects. Encouraged by his brother, the attorney for Donald’s mother, Figures pushed for a second FBI investigation, and eventually a grand jury which returned indictments against Knowles and Hays, who were arrested in June 1983.

Judge Braxton Kittrell presided but did not comment on Sessions’s role in the prosecution when he testified before the Senate in 1986.

He was convicted, sentenced to death, and executed in Alabama’s infamous Yellow Mama electric chair in 1997, the first white man executed for killing a black man in Alabama since 1913, which Sessions noted in his attorney general questionnaire.

During the Donald case, Sessions allegedly told Figures and others he liked the Klan until he found out they smoked marijuana.

Session replied “something to the effect of, ‘I didn’t know that Klansmen used marijuana now,” Kowalski said, and that “he used to have respect for that organization but now he no longer does, knowing they use drugs.”

Sessions was denied confirmation thanks to the allegations of racism and abuse of power, making him the first Reagan appointee not approved by the Senate, and only the second nominee to the district court bench rejected in 49 years.

In 1992 a federal grand jury charged Figures for allegedly bribing a drug dealer not to testify against his client, a prosecution many viewed as retaliatory.

Senators on the Judiciary Committee will have only Figures’s 1986 testimony to go on when hearings begin next week. He died in January 2015, then serving as a municipal judge in Mobile.