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Both the novel and the film, which Greenlee produced with Dixon, concern an apparently docile Black C.I.A. employee with the allegorical name Dan Freeman. Recruited as a public relations gesture, Freeman plays the long game, using what he has learned at the agency to mastermind an guerrilla war in Chicago.

Racial solidarity is the movie’s subject and the project’s DNA. Not only did Greenlee raise money from Black investors and get a fellow Chicagoan, Herbie Hancock, to write the score, he was able to use Gary, Ind., one of the first large American cities to elect a Black mayor, as a stand-in location for Chicago, thus enjoying the cooperation of the municipal authorities for powerful riot scenes.

The white characters (mainly male authority figures) are fools, brutes, knaves and patronizing liars. The Black ones are also stereotyped but given greater depth. The movie suggests a live-action animated cartoon in which the whites have two dimensions and the Blacks have three.

if “Spook” is a cartoon, it’s one animated by the ideas of the radical psychiatrist and champion of decolonization Frantz Fanon.

The movie is an analog to anti-imperialist films like “The Battle of Algiers,” albeit in the guise of a blaxploitation cheapster

after three weeks in release, during which F.B.I. agents hounded exhibitors to pull the film, UA withdrew it from circulation, citing poor box office grosses.

Spook” brought in $270,000 during its abortive run.)

White America was spooked. The movie was blamed for serving as a Black Panthers textbook and for inspiring the Symbionese Liberation Army

Historically, it can be bracketed with two earlier, highly successful independent productions — “Putney Swope,” a 1969 absurdist comedy by the white director Robert Downey in which an African-American takes charges of a Madison Avenue advertising agency, and “Sweet Sweetback’s Baadasssss Song,” Melvin Van Peebles’s groundbreaking celebration of a Black outlaw,

unlike “Swope,” “Spook” is something other than hip satire and, as opposed to “Sweetback,” it did not lend itself to recuperative commercialization.

“Spook” may be a eulogy, but the most shocking thing about this unquiet movie is how relevant it remains.

Black residents in Sumter make up a reliable Democratic base, while whites are often divided, as one local put it, between liberal “come heres,” like Habitat employees, and conservative, locally raised, “been heres.”

Before it fell away, Mr. Calhoun’s white progressivism had a homegrown flavor, steeped in Georgia’s history, countercultural currents and higher education system. He preached criminal justice reform and broadcast his support for Hillary Clinton.

Then came his abrupt turn, and a headlong descent into some of the darkest places in Georgia history. He peppered his social media posts with racial slurs, referring to Vice President Kamala Harris as a “fake negro.” He saluted the Confederacy, and he seemed to thirst for civil war.

He was not an unlettered man: In his years at school, Mr. Calhoun had written a master’s thesis on the historiography of Napoleon’s peninsular war and had attended a law seminar in Belgium. His profile — a well-educated, white-collar white man — matched that of some of the other Georgians who stormed the U.S. Capitol on Jan. 6

The crowd that came from Georgia included a 53-year-old investment portfolio manager and a 65-year-old accountant. It included Cleveland Grover Meredith Jr., 51, a successful business owner who graduated from an elite Atlanta prep school, who was arrested in Washington the day after the riot with guns, hundreds of rounds of ammunition and a phone with his text messages about “putting a bullet” into Speaker Nancy Pelosi’s head.

he began a law career in Americus, an old Confederate cotton town and the seat of Sumter County, about 140 miles south of Atlanta. Sumter has for decades played an important role in liberal Georgia’s sense of possibility. A multiracial Christian commune, Koinonia Farm, was founded there in the 1940s. Jimmy Carter lives in the tiny town of Plains, and the nonprofit Habitat for Humanity, founded by a Koinonia family, is headquartered in Americus

while Mr. Calhoun’s politics had changed drastically, Mr. Lankford said, his personality had not.“He’s the same old banty rooster, just on the other side of the fence,” Mr. Lankford said.

Rev. Wright suggested that the racism deep at the root of Georgia’s history was still very much alive, even if white people, including some of those who saw themselves as progressive, did not want to admit it. “What President Trump did was allow it to bud and to grow,” he said. “A lot of people who had been suppressing it no longer felt that they had to suppress it.”

“I was a Democrat for 30 years,” he wrote in a recent social media post. The new gun control proposals changed that, he said. “I was called a white supremacist and a racist for defending the 2A,” he continued, using a shorthand for the Second Amendment. Given all that he had done as a lawyer for “justice,” he said, “that hurt my feelings a little. That’s when I became a Trump supporter.”

His conversion was total. By the fall of 2020 he was posting about a looming “domestic communist problem” and the “rioting BLM-Antifa crime wave.” Of Joe Biden, he wrote: “Hang the bastard.”

Old friends were baffled, and some grew nervous. “I’ll be slinging enough hot lead to stack you commies up like cordwood,” Mr. Calhoun wrote on Twitter in October. Then, a few days later: “Standing by, and when Trump makes the call, millions of heavily armed, pissed off patriots are coming to Washington.”

After the election, Mr. Calhoun held a small gun rights rally in town, and the violent posts continued, with talk of civil war, mounting heads on pikes and showing the Democratic congresswoman Ilhan Omar “what the bottom of the river looks like.” In December, a reporter for The Globe and Mail, a Canadian newspaper, found Mr. Calhoun buying a Confederate flag outside a Trump rally. “This is about independence and freedom,” Mr. Calhoun told the reporter, describing Trumpism and Southern secession as similarly justified fights against tyranny.

On Jan. 6, Mr. Calhoun’s posts showed he had made his way inside the U.S. Capitol with the mob. “The first of us who got upstairs kicked in Nancy Pelosi’s office door,” he wrote in one post. “Crazy Nancy probably would have been torn into little pieces, but she was nowhere to be seen.”

A week later, federal agents arrested him at his sister’s house in Macon, Ga., where he had stockpiled two AR-15-style assault rifles, two shotguns, a handgun, brass knuckles and hundreds of rounds of ammunition, according to the testimony of an F.B.I. agent.

After the 2016 election, an old friend, Bob Fortin, remembers Mr. Calhoun excoriating him for voting for Mr. Trump. “He cussed me out in his kitchen,” said Mr. Fortin, who said he later regretted his vote. “He made me feel like a complete ass.”

At Mr. Calhoun’s Jan. 21 court hearing in Macon, Charles H. Weigle, the federal magistrate judge, ruled that there was probable cause to believe that Mr. Calhoun had committed crimes when he stormed the Capitol.

A man who had committed such “extreme violence,” the judge said — who believed that it was his patriotic duty to take up arms and fight in a new civil war — constituted a danger to the community.The judge sent Mr. Calhoun back to jail.

Race, Stevens writes,has defined the modern Republican Party. After Goldwater carried only southern states and received a record low of 7 percent of the black vote, the party faced a basic choice: do what was necessary to appeal to more nonwhite voters, or build a party to win with white voters. It chose the latter, and when most successfully executed, a race-based strategy was the foundation of many of the Republican Party’s biggest victories, from Nixon to Trump.

In fact, Stevens told me, “race is the original sin of the modern Republican Party:”With Trump, the Party has grown comfortable as a white grievance party. Is that racist? Yes, I think it is. Are 63 million plus people who supported Trump racist? No, absolutely not. But to support Trump is to make peace with white grievance and hate.

Stevens’s comment demonstrates the difficulty many analysts have pinning down the meaning of racism and the distinction — if there is one — between being a racist and voting for a racist

To further examine this complexity, I questioned a range of experts.

Ashley Jardina, a political scientist at Duke and the author of “White Identity Politics,” put it this way:The use of these terms is complicated, messy, and without consensus. There are a number of important distinctions we can make. We think of ‘racial prejudice’ as an individual-level sense of hostility, animus, set of negative stereotypes, or other negative attitudes that one person has toward members of a group by way of their race. We refer to a person as racist when they have some degree of racial prejudice. For most Americans, this is generally what they think of when they hear the term racism or racist. A racist is a person who uses racial slurs directed at racial out-groups and thinks their own racial group is superior.

Davis argues that the debate has become clouded, that even though individual and group motives may not be racist, the outcomes achieved can be identical to the ones that racists would seek:My overall point is that we have forgotten what racism means. In doing so, we have focused attention on bigots and white nationalists and not held ordinary citizens accountable for beliefs that achieve the same ends.

Chloe Thurston, in turn, cited as specific examplesPresident Trump’s or Steve King’s comments about certain types of immigrants being unassimilable or not sufficiently American and suggesting that other (e.g. white) immigrants do not have those characteristics.

While both Trump and King, an anti-immigrant congressman from Iowa, “balk at the label ‘racist,’ she continued, “it is descriptively accurate and necessary from the standpoint of keeping track of the role and uses of racism in American society and politics.”

Like Davis, Thurston sought to address “the more difficult question” of “when it is legitimate to use that label for everyday behaviors.”Her answer:People can participate in and perpetuate racist systems without necessarily subscribing to those beliefs. People can recognize something they participate in or contribute to as racist but decide it’s not disqualifying. And people can design racist policies and systems. These are distinctive manifestations of racism but not all of them require us to know whether a person is expressly motivated by racism.

here are huge racial, partisan, gender and religious differences: whites say Trump is not racist 50-46; blacks say he is racist 80-11; Democrats 86-9 say yes, Republicans 91-8 say no; men 55-41 say no, women 59-36 say yes; white evangelicals say no 76-21, Catholics 50-48 say no; the unaffiliated say yes, 63-30.

Kam notes that she worries “about excessive use of these labels” because describing someone or some action as racist “can easily escalate conflict beyond the point of return.”

Eric Kaufmann voiced similar caution, noting that racism and racist are highly charged words, the deployment of which can in some cases prove damaging to liberals and the left. He cited the “unwillingness to talk about immigration for fear of being labeled racist,” giving free rein to populists who do address immigration “and thus get elected. Trump’s election is exhibit A.”

In addition, according to Kaufmann, thefear of being labeled racist may be pushing left parties toward immigration policies, or policies on affirmative action, reparations, etc., that make them unelectable. Finally, overuse of the word “racist” may lead to a “cry wolf” effect whereby real racists can hide due to exhaustion of public with norm over-policing.

None of the examples I cited, in Kaufmann’s view, “are racist” unless it could be explicitly demonstrated “in a survey that those espousing the policies were mainly motivated by racism.” If not, he said, the “principle of charity should apply.”

many whites see accusations of racism as disingenuous. They believe that Democrats in particular “play the race card” by calling people or beliefs racist as a political strategy, rather than as a sincere effort to combat racism.There is, in fact, a huge partisan divide over what is considered racist and what is not.

Three Harvard political scientists — Meredith Dost, Enos and Jennifer L. Hochschild — conducted a survey in September 2017 that asked 2,296 American adults to rank, on a five point scale ranging from racist to not racist, 10 statements. These statements included “wanting to wave the Confederate flag,” “saying immigrants commit too many crimes,” “agreeing that welfare recipients should have to take a job to receive benefits,” and “voting for Donald Trump.”

As the accompanying chart shows, the gulf between Democrats and Republicans was 20 percentage points or more on seven out of ten questions. At the extreme, 82 percent of “strong Republicans” said it was “not racist” to vote for Trump, compared with 22 percent of “strong Democrats.” who said it was, a 60-point difference.

With the 2020 election approaching, one of the most relevant questions before the electorate is whether voters agree with Stuart Stevens on whether Donald Trump is a racist.

The answer to that question, according to a July 2019 Quinnipiac University national poll, is that 51 percent say Trump is a racist; 45 percent say he is not.

Because of the wide variety of possible motivations, Kam wrote in her email, she “would hesitate to label an action as ‘racist’ — unless racial considerations seem to be the only or the massively determinative consideration at play, based upon statistical modeling or carefully calibrated experiments.”

What this boils down to is that racism is detected, determined and observed through partisan and ideological lenses.

Is the modern Republican Party built on race prejudice, otherwise known as racism?

Italy had a good war. To a degree unimaginable in Donald Trump’s America, and beyond even that of many Europeans, Italians showed what long history teaches: civic wisdom.

His latest Twitter post, though, set a new bar for China’s long-running flouting of diplomatic niceties, foreign policy experts said

“It was a deranged move by the standards of modern diplomacy,” said James Laurenceson, the director of the Australia-China Relations Institute at the University of Technology Sydney.

After the document was released, Chinese officials said they also planned to draw attention to Australia’s treatment of its Indigenous people and of older residents in nursing homes — an answer to Australia’s criticism of China’s treatment of Uighurs, a Muslim minority, and its crackdown on Hong Kong.

traditionally “masculine” virtues are not exclusively male. Women who successfully model these attributes are all around us

Rudyard Kipling’s famous poem “If—” is one of the purest distillations of restraint as a traditional manly virtue. It begins with the words “If you can keep your head when all about you / Are losing theirs and blaming it on you.” The entire work speaks of the necessity of calmness and courage.

Stoicism carried to excess can become a dangerous form of emotional repression, a stifling of necessary feelings. But the fact that the kind of patience and perseverance that marks stoicism can be taken too far is not to say that we should shun it. In times of conflict and crisis, it is the calm man or woman who can see clearly.

Hysteria plus cruelty is a recipe for violence. And that brings us back to Mr. Hawley. For all of its faults when taken to excess, the traditional masculinity of which he claims to be a champion would demand that he stand firm against a howling mob. Rather, he saluted it with a raised fist — and then ran from it when it got too close and too unruly.

Catastrophic rhetoric is omnipresent on the right. Let’s go back to the “groomer” smear. It’s a hallmark of right-wing rhetoric that if you disagree with the new right on any matter relating to sex or sexuality, you’re not just wrong; you’re a “groomer” or “soft on pedos.

But conservative catastrophism is only one part of the equation. The other is meanspirited pettiness

Traditional masculinity says that people should meet a challenge with a level head and firm convictions. Right-wing culture says that everything is an emergency, and is to be combated with relentless trolling and hyperbolic insults.

Jonah Goldberg wrote an important piece cataloging the sheer pettiness of the young online right. “Everywhere I look these days,” he wrote, “I see young conservatives believing they should behave like jerks.” As Jonah noted, there are those who now believe it shows “courage and strength to be coarse or bigoted.”

If you spend much time at all on right-wing social media — especially Twitter these days — or listening to right-wing news outlets, you’ll be struck by the sheer hysteria of the rhetoric, the hair-on-fire sense of emergency that seems to dominate all discourse.

American men are in desperate need of virtuous purpose.

I reject the idea that traditional masculinity, properly understood, is, “on the whole, harmful.” I recognize that it can be abused, but it is good to confront life with a sense of proportion, with calm courage and conviction.

One of the best pieces of advice I’ve ever received reflects that wisdom. Early in my legal career, a retired federal judge read a brief that I’d drafted and admonished me to “write with regret, not outrage.”

Husband your anger, he told me. Have patience. Gain perspective. So then, when something truly is terrible, your outrage will mean something. It was the legal admonition against crying wolf.

as the editor of The Washington Post’s Sunday Outlook section several years ago, I assigned and edited dozens of “5 Myths” articles

This regular exercise forced me to wrestle with the form’s basic challenges: How entrenched and widespread must a misconception be to count as an honest-to-badness myth? What is the difference between a conclusive debunking and a conflicting interpretation? And who is qualified to upend a myth or disqualified from doing so?

“Myth America: Historians Take On the Biggest Legends and Lies About Our Past,” a collection published this month and edited by Kevin M. Kruse and Julian E. Zelizer, historians at Princeton

All of our national delusions should be exposed, but I’m not sure all should be excised. Do not some myths serve a valid purpose?

Several contributors to “Myth America” successfully eviscerate tired assumptions about their subjects.

the persistent notion of extensive voter fraud in U.S. election

“Efforts to reshape narratives about the U.S. past thus became a central theme of the conservative movement in general and the Trump administration in particular,”

that a civil-rights protest or movement sparked or fomented or provoked a white backlash, as if such a response is instinctive and unavoidable.

The collection raises worthy arguments about the use of history in the nation’s political discourse, foremost among them that the term “revisionist history” should not be a slur.

“All good historical work is at heart ‘revisionist’ in that it uses new findings from the archives or new perspectives from historians to improve, to perfect — and yes, to revise — our understanding of the past,”

this revisionist impulse at times makes the myths framework feel somewhat forced, an excuse to cover topics of interest to the authors.

the idea that the United States historically has lacked imperial ambitions

overwhelmingly, the myths covered in “Myth America” originate or live on the right

Do left-wing activists and politicians in the United States never construct and propagate their own self-affirming versions of the American story? If such liberal innocence is real, let’s hear more about it

the ur-myth of the nation: American exceptionalism

Nearly three quarters of the child and adolescent population in Pakistan experienced learning difficulties after widespread floods devastated the country in 2010.

For many young people, worry over threats of future climate change results in panic attacks, insomnia, obsessive thinking, and other symptoms

And those feelings are often amplified by a pervasive sense that older people aren’t doing enough to fix the climate problem. “There’s a feeling of intergenerational injustice,” says Lise Van Susteren, a general and forensic psychiatrist based in Washington, DC, who specializes in the mental health effects of climate change. “Many young people feel invalidated, betrayed, and abandoned.”

Research on effective interventions is virtually nonexistent, and parents and other people who want to help have little to go on. Professional organizations are only now beginning to provide needed resources.

News reports and researchers often refer to these feelings collectively as climate anxiety, or eco-anxiety, but Pinsky admits to having misgivings about the terms.

“Many people interpret anxiety as a pathological response that needs to be treated and solved,” she says. “But it’s also a constructive emotion that gives us time to react in the face of danger. And anxiety in the face of climate change is a healthy response to a real threat.”

others become progressively hyperaroused and panicky, Pinsky says, or else fall into a sort of emotional paralysis

Some people manage their climate-triggered emotions without spiraling into distress

These reactions can be especially debilitating for people who already struggle with underlying mental health disorders.

anxieties over climate change can interlace with broader feelings of instability over the pace of technological and cultural change,

“Technology is accelerating faster than culture can keep up, and humans in general are unmoored and struggling to adapt,” she says. “For some people, climate change is psychologically the last straw. You realize you can no longer count on the stability of your planet, your atmosphere — your very world.”

Van Susteren describes that anxiety as a type of pre-traumatic stress disorder, with few existing precedents in the United States apart from fears of nuclear annihilation and the decades-ago experience of living through classroom drills on how to survive an atom bomb attack.

Talk therapy for anxiety typically aims to help people identify and replace irrational thoughts, called cognitive distortions, with alternative thinking that isn’t so stressful. But since climate anxiety is based on rational fears, this particular approach risks alienating anyone who might feel their worries are being dismissed.

Younger people were increasingly arriving at Bryant’s office frightened, depressed, and confused about how to manage climate-triggered emotions. Some were even wondering if they should bring children into such a world.

“We’re not saying that anxiety is good or bad,” he says. “We just want to bring those feelings out into the open. It’s more about validating that climate concerns are reasonable given what we’re reading in the news every day.” Ann-Christine Duhaime

Emerging evidence suggests that young people do best by cultivating a sense of agency and hope despite their climate concerns.

getting to that point involves talking through feelings like despair, grief, or rage first. Without doing that, he says, many people get stuck in maladaptive coping strategies that can lead to burnout, frustration, or hopelessness. Bryant describes jumping into an urgent, problem-focused coping strategy as “going into action mode so you don’t have to feel any grief.”

Problem-focused coping has a societal benefit in that it leads to “pro-environmental behavior,” meaning that young people who engage in it typically spend a lot of time learning about climate change and focusing on what they can do personally to help solve the problem

But climate change is far beyond any one person’s control, and problem-focused coping can leave people frustrated by the limits of their own capacity and make them unable to rid themselves of resulting worry and negative emotions

she and her colleagues describe emotion-focused coping, whereby young people ignore or deny climate change as a means of avoiding feeling anxious about it. In an email, Ojala notes that people who gravitate toward emotional distancing typically come from families that communicate about social problems in “pessimistic doom-and-gloom ways.”

Ojala

Ojala and other experts favor a third coping strategy that balances negative feelings about climate change with faith in the power of social forces working to overcome it. Called meaning-focused coping, this approach takes strength from individual actions and climate beliefs, while “trusting th

her societal actors are also doing their part,”

since meaning-focused coping allows negative and positive climate emotions to coexist, young people who adopt it have an easier time maintaining hope for the future.

The overall goal, she says, is for young people to achieve more resilience in the face of climate change, so they can function in spite of their environmental concerns

When people find meaning in what they do, she says, they have a greater sense of their own agency and self-efficacy. “You’re more empowered to take action, and that can be a powerful way to deal with strong negative emotions,”

Duhaime cautions that anyone taking action against climate change should know they shouldn’t expect a quick payback

The brain’s reward system, which forms a core of human decision-making, evolved over eons of history to strengthen neural associations between actions and outcomes that promote short-term survival. And that system, she says, responds to the immediate consequences of what we do. One problem with climate change, Duhaime says, is that because it’s so vast and complex, people can’t assume that any single act will lead to a discernible effect on its trajectory

young people may benefit from seeking the rewards that come from being part of a group or a movement working to advance an agenda that furthers actions that protect the planet’s climate. “Social rewards are really powerful in the climate change battle, especially for young people,

Recognizing the mismatch between how the brain processes reward and the novel challenges of the climate crisis may help people persist when it feels frustrating and ineffective compared to causes with more immediately visible effects. Even if you don’t see climate improvements or policy changes right away, she says, “that won’t diminish the importance of engaging in these efforts.”

Malits adds that she wasn’t overly burdened by her emotions. “I’m an optimist by nature and feel that society does have the capacity to make needed changes,” she says. “And what also helps me avoid climate anxiety on a daily basis is the community that I’ve been lucky enough to connect with here at Harvard. It helps to surround yourself with people who are similarly worried about these issues and are also engaging with you on solutions, in whatever capacity is meaningful to you.”

“Climate anxiety is an important catalyst for the work I do,” Malits says. “I think you need avenues to channel it and talk about it with loved ones and peers, and have communities through which you can process those feelings and come up with remedies.” Collaborative activism dampens the anxiety, Malits says, and gives young people a sense of renewed hope for the future. “That’s why it’s important to roll up your sleeves and think about how you’d like to tackle the problem,”

Malits says she worries most about how climate change is affecting marginalized communities, singling out those who live in urban heat islands, where inadequate green space intensifies extreme heat.

nearly 30 percent of Honduras’s population works for the agricultural sector, where rising temperatures and drought are contributing to a mass exodus, as documented that year by PBS NewsHour.

Researchers are finding that young people with the most extreme fears over climate change live predominantly in the developing world. The Philippines and India, for instance, are near the top of a list of recently surveyed countries where young people report climate-driven feelings that “humanity is doomed” and “the future is frightening.”

Nearly a year after Hurricane Andrew struck South Florida in 1992, 18 percent of children living in the area were still struggling with PTSD-like symptoms, and nearly 30 percent of those who lived through Hurricane Katrina in 2005 wound up with complicated grief, in which strong feelings of loss linger for a long time.

Even when people are not uprooted by disaster, a variety of climate-related mechanisms can affect their mental health or the safety of their mental health treatment. High heat and humidity worsen irritability and cognition, he points out, and they can also exacerbate side effects from some common psychiatric medications

Levels of lithium — a mood stabilizer used for treating bipolar disorder and major depression — can rise to potentially toxic concentrations in a person who is perspiring heavily; they can become dehydrated and  may develop impaired kidney funtion, potentially causing tremor, slurred speech, confusion and other dangerous effects

“I believe the fundamental and best treatment for youth climate distress is a rapid and just transition from fossil fuels,” Pinsky says. “I genuinely consider all that work to be in the area of mitigating climate anxiety.”    

In the Black Lives Matter protests of 2020, Teixeira told friends that he saw a storm gathering. “He was afraid they would target White people,” his friend said. “He had told me quite a few times he thought they need to be prepared for a revolution.” The friend said Teixeira spoke approvingly of Kyle Rittenhouse, a teenager who shot three people, two fatally, during protests that summer in Kenosha, Wis., claiming that he had acted in self-defense

Teixeira wanted his online companions, many of them teenage boys, to “be prepared for things the government might do, reinforcing to them that the government was lying to them,”

Teixeira asserted that “lots of FBI agents were found to have sympathized with the Jan 6 rioters,” and he said naive members of the intelligence community, of which he was technically a part, had been “cucked.” He referred to mainstream press as “zogshit,” appropriating a popular white-supremacist slur for the “Zionist Occupied Government.” Friends said that during live video chats, Teixeira expounded on baseless accusations of shadowy, sinister control by Jewish and liberal elites, as well as corrupt law enforcement authorities.

Already united by their love of guns and their Orthodox Christian faith, two members of Thug Shaker Central said their nascent political beliefs became hardened and more polarized during the isolation of the pandemic. Unable to see their local friends in person, the young members spent their entire days in front of screens and came under the influence of outsize online figures like Teixeira. Some on the server saw him as an older brother — others, friends said, like a father figure.

In interviews, some of the members struggled to explain worldviews that had developed largely online, and expressed remorse. Several admitted they had become radicalized during the pandemic and were influenced by Teixeira, whose own politics seemed animated by social grievances and an obsession with guns.

The members may have sensed they were treading into dangerous political waters, even before leaked classified documents started circulating. During video chats, some hid their faces behind masks, fearful of being publicly identified with a group of self-professed bigots, Teixeira’s close friend said.

The interest in video games and conservative politics was accompanied by an acute obsession with violence, the friend said. “He would send me a video of someone getting killed, ISIS executions, mass shootings, war videos. People would screen-share it, and he would laugh very loudly and be very happy to watch these things with everyone else. He absolutely enjoyed gore.”

After he enlisted in the U.S. Air National Guard in September 2019, Teixeira also feared that his own racist and violent statements would jeopardize his chances of getting a security clearance. “He was worried something from Discord would come up during his interview,” said the friend, who met him when the application was still pending. Teixeira changed his online handle to an innocuous version of his surname and became “less active” in the community for a time, the friend added, in an effort not to create more incriminating evidence.

But Teixeira already had an offline record that arguably should have raised concerns for the officials who approved his security clearance. In March 2018, Teixeira was suspended from his high school “when a classmate overheard him make remarks about weapons, including Molotov cocktails, guns at the school, and racial threats,” according to a Justice Department filing last month that argued Teixeira should remain in jail while he faces charges under the Espionage Act stemming from his alleged leaks.

Teixeira’s close friend, who knew him after he had graduated high school, said he had confessed to wanting to take a gun to school and carry out a shooting.

“He had told me multiple times about when he was younger, his desire to shoot up his school,” the friend said. “He hated his school.”

“To my knowledge, he never hurt anyone physically, but he absolutely talked about it pretty often,” the friend added. Other friends confirmed Teixeira talked about attacking his school, but they said they didn’t take his threats seriously.

The YouTuber added that Discord deleted the civil-discussion channel on April 24 after “multiple members” received notices from the company.

Teixeira’s gaming and political cultures overlapped, the friend observed. “Once you start getting into the more niche video games, a lot of those communities are much more conservative. I think he found a small place where his views got echoed back to him and made them worse.”

The Post obtained previously unpublished screenshots from the server and recordings of members playing games together. Racist and antisemitic language flowed through the community, as did hostility for gay and transgender people, whom Teixeira deemed “degenerate.” The line between sarcasm and genuine belief became increasingly blurred. On video calls, users held up a finger, jokingly imitating members of ISIS. In their rooms were flags associated with Christian nationalism and white power.

Friends may not have taken seriously Teixeira’s threats against his high school. But he voiced approval of some shooters, particularly when they targeted people of different races and faiths. Teixeira was especially impressed by a gunman’s rampage at two mosques in Christchurch, New Zealand, in 2019, which left 51 people dead and 4o injured. “He was very happy that those people died,” the friend said, because they were Muslim. The shooter live-streamed his massacre as though he were in a video game.

“He was very against gun control. And so he would talk about wanting to kill ATF agents or when ATF agents would show up to his house, like theoretically preparing your house so that they would die in some strange trap.”

In arguing that Teixeira should remain in jail while he faces charges, federal prosecutors pointed to his threats of violence in high school. But among online communities whose members hold “more extremist conservative views,” the friend said, “it’s really common to joke about killing government agents like that, so it never seemed worrying to me.”

The system is designed to help students get along with one another, said Dee Mostofi, a Stanford spokeswoman. “The process aims to promote a climate of respect, helping build understanding that much speech is protected while also offering resources and support to students who believe they have experienced harm based on a protected identity,” she said.

The Stanford faculty’s effort is part of broader pushback against bias-reporting systems around the country. About half of college campuses have one—more than twice as many as five years ago—according to a 2022 survey by Speech First, a conservative nonprofit.

Prof. Santiago said he is wary that anonymous complaints could be exaggerated or used to attack someone. He helped collect 77 faculty signatures to petition the school to investigate free speech and academic freedom on campus, the first step to getting rid of the anonymous-reporting system. 

The system defaults to anonymous reporting and most students file that way. They use an online form to describe how the bias was demonstrated, which triggers an inquiry within 48 hours. Both parties are contacted.

Participation in the inquiry is voluntary. But it may not feel that way to accused students, said Juan Santiago, a professor of mechanical engineering who favors getting rid of the system.

“If you’re an 18-year-old freshman and you get contacted by an administrator and told you’ve been accused of some transgression, what are you going to do?” Prof. Santiago said. “They may not call that punitive but that can be very stressful.”

At Stanford, students can report a “Protected Identity Harm Incident,” which is defined as conduct targeting an individual or group on the basis of characteristics including race or sexual orientation. The system is meant to “build and maintain a better, safer, and more respectful campus community,” according to the school’s website.

Senior Christian Sanchez, executive vice president of the Associated Students of Stanford University, the student-government group, said the system is necessary and important. Mr. Sanchez, who describes himself as Chicano, said he has bristled in the past when another student has addressed him as “G,” short for gangster.

He has let it roll off his back, he said, but less thick-skinned students should have a path for redress.

he reports are stored in a platform operated by a third party called Maxient, a Charlottesville, Va.-based company that has contracts with 1,300 schools—mostly colleges and universities in the U.S

Only Maxient and a small number of people within the student affairs office have access to the records, said Ms. Mostofi. She declined to say how long they are stored.

A dashboard maintained by the school lists a few incidents students have reported using the anonymous system, including the removal of an Israeli flag and a racial slur written on a whiteboard hanging on a dorm-room door.

At the University of California, which includes 10 campuses, the reporting system collected 457 acts of “intolerance or hate” during the 2021-22 school year. Of those, 296 were defined as offensive speech. The UC said those incidents include “gestures, taunts, mockery, unwanted jokes or teasing, and derogatory or disparaging comments of a biased nature.”

Free-speech advocacy organizations including the Goldwater Institute, the Foundation for Individual Rights and Expression and Alumni Free Speech Alliance have advocated against bias-reporting mechanisms.

After Speech First challenged bias-response systems at the University of Texas, the University of Michigan and the University of Central Florida, all three schools changed or disbanded their systems.

Stanford Business School professor Ivan Marinovic said the bias-reporting system reminded him of the way citizens were encouraged to inform on one another by governments in the Soviet Union, East Germany and China. 

“It ignores the whole history,” he said. “You’re basically going to be reporting people who you find offensive, right? According to your own ideology.”

Ordinary people do not fret over the reality of tables or chairs or billiard balls. They do, however, wonder if ideas like freedom and justice are merely fantasies. Kant’s main goal was to show they are not.

In fact Kant was driven by a question that still plagues us: Are ideas like freedom and justice utopian daydreams, or are they more substantial? Their reality can’t be proven like that of material objects, for those ideas make entirely different claims on us — and some people are completely impervious to their claims.

Could philosophy show that acting morally, if not particularly common, is at least possible?

Kant always emphasized the limits of our knowledge, and none of us know if we would crumble when faced with death or torture. Most of us probably would. But all of us know what we should do in such a case, and we know that we could.

This experiment shows we are radically free. Not pleasure but justice can move human beings to deeds that overcome the deepest of animal desires, the love of life.

We want to determine the world, not only to be determined by it. We are born and we die as part of nature, but we feel most alive when we go beyond it: To be human is to refuse to accept the world we are given.

At the heart of Kant’s metaphysics stands the difference between the way the world is and the way the world ought to be.

But if we long, in our best moments, for the dignity of freedom and justice, Kant’s example has political consequences. It’s no surprise he thought the French Revolution confirmed our hopes for moral progress — unlike the followers of his predecessor David Hum

who thought it was dangerous to stray from tradition and habit.

This provides an answer to contemporary critics whose reading of Kant’s work focuses on the ways in which it violates our understanding of racism and sexism. Some of his remarks are undeniably offensive to 21st-century ears. But it’s fatal to forget that his work gave us the tools to fight racism and sexism, by providing the metaphysical basis of every claim to human rights.

Kant argued that each human being must be treated as an end and not as a means — which is why he called colonialism “evil” and congratulated the Chinese and Japanese for denying entry to European invaders. Contemporary dismissals of Enlightenment thinkers forget that those thinkers invented the concept of Eurocentrism, and urged their readers to consider the world from non-European perspectives

At a time when the advice to “be realistic” is best translated as the advice to decrease your expectations, Kant’s work asks deep questions about what reality is

He insisted that when we think morally, we should abstract from the cultural differences that divide us and recognize the potential human dignity in every human being.

This requires the use of our reason. Contrary to trendy views that see reason as an instrument of domination, Kant saw reason’s potential as a tool for liberation.

Should we discard Kant’s commitment to universalism because he did not fully realize it himself — or rather celebrate the fact that we can make moral progress, an idea which Kant would wholeheartedly applaud?

In Germany, it’s now common to hear that the Enlightenment was at very best ambivalent: While it may have been an age of reason, it was also an age of slavery and colonialism.

many contemporary intellectuals from formerly colonized countries reject those arguments. Thinkers like the Ghanaian Ato Sekyi-Otu, the Nigerian Olufemi Taiwo, the Chilean Carlos Peña, the Brazilian Francisco Bosco or the Indian Benjamin Zachariah are hardly inclined to renounce Enlightenment ideas as Eurocentric.

The problem with ideas like universal human rights is not that they come from Europe, but that they were not realized outside of it. Perhaps we should take a lesson from the Enlightenment and listen to non-Western standpoints?