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Add in our broken digital public sphere, where anger and outrage more easily bring in the retweets, likes, and clicks, and where bikini pictures probably do not hurt, and we have the makings of the confused, unscientific, harmful, and counterproductive environment we find ourselves in now.  

But what about the indoor restaurants, packed shops, and house parties at vacation hot spots by those beaches? These activities represent a real risk, and especially given what scientists have found elsewhere, it’s crucial to emphasize that the crowded indoors appears to be conducive to transmitting this virus efficiently.

Furious scolding about the least risky part of a potentially risky chain of activities is certain to backfire. When we scold, people stop listening, especially when they figure out that the scolding isn’t evidence-based—and they eventually will.

Extravagant buffoons, building their power base through the visual media, displace the wooden technocrats who once dominated political life. Debate gives way to symbols, slogans and sensation. Political parties that once tolerated a degree of pluralism succumb to cults of personality.

Politicians and political advisers behave with impunity. During the impeachment hearings, Trump’s lawyer argued, in effect, that the president is the nation, and his interests are inseparable from the national interest.

Trump shamelessly endorses nativism and white supremacy. Powerful politicians, such as the Republican congressman Steve King, talk of defending “western civilisation” against “subjugation” by its “enemies”. Minorities are disenfranchised. Immigrants are herded into detention centres.

Political structures still stand, but they are hollowed out, as power migrates into unaccountable, undemocratic spheres: conservative fundraising dinners, US political action committees, offshore trade tribunals, tax havens and secrecy regimes.

The bodies supposed to hold power to account, such as the Electoral Commission and the BBC, are attacked, disciplined and cowed. Politicians and newspapers launch lurid attacks against parliament, the judiciaryand the civil service.

Political lying becomes so rife that voters lose the ability to distinguish fact from fiction. Conspiracy theories proliferate, distracting attention from the real ways in which our rights and freedoms are eroded

With every unpunished outrage against integrity in public life, trust in the system corrodes. The ideal of democracy as a shared civic project gives way to a politics of dominance and submission.

All these phenomena were preconditions for – or facilitators of – the rise of European fascism during the first half of the 20th century. I find myself asking a question I thought we would never have to ask again. Is the resurgence of fascism a real prospect, on either side of the Atlantic?

It is easier to define as a political method. While its stated aims may vary wildly, the means by which it has sought to grab and build power are broadly consistent. But I think it’s fair to say that though the new politics have some strong similarities to fascism, they are not the same thing.

Trump’s politics and Johnson’s have some characteristics that were peculiar to fascism, such as their constant excitation and mobilisation of their base through polarisation, their culture wars, their promiscuous lying, their fabrication of enemies and their rhetoric of betrayal

But there are crucial differences. Far from valorising and courting young people, they appeal mostly to older voters. Neither relies on paramilitary terror

Neither government seems interested in using warfare as a political tool.

Trump and Johnson preach scarcely regulated individualism: almost the opposite of the fascist doctrine of total subordination to the state.

Last century’s fascism thrived on economic collapse and mass unemployment. We are nowhere near the conditions of the Great Depression, though both countries now face a major slump in which millions could lose their jobs and homes.

Not all the differences are reassuring. Micro-targeting on social media, peer-to-peer texting and now the possibility of deepfake videos allow today’s politicians to confuse and misdirect people, to bombard us with lies and conspiracy theories, to destroy trust and create alternative realities more quickly and effectively than any tools 20th-century dictators had at their disposal.

this isn’t fascism. It is something else, something we have not yet named. But we should fear it and resist it as if it were.

As long as political polarization precludes rational consensus, she argues, we are left to “[make] personal choices and pronouncements regarding what we are willing (or unwilling) to tolerate, in an attempt to slightly nudge the world in our preferred direction.” Notably, she makes no mention of how we might discern the validity of those preferences or how we might arbitrate between them in cases of conflict.

one could say that critics of the Harper’s letter take the “bad man” as their unit of analysis. By their lights, all participants in public debate are prejudiced, particular, and self-interested

Free speech advocates are hypocritical or ignore some extenuating context, they claim, while those stifling disagreeable or offensive views are merely rectifying past injustices or paying their opponents back in kind, operating practically in a flawed public sphere.

It is telling, however, that the letter’s critics focus on speakers and what they deserve to say far more than the listening public and what we deserve to hear

In Free Speech and Its Relation to Self-Government (1948), Meikeljohn challenges us to approach public discourse from the perspective of the “good man”: that is to say, the virtuous citizen

One cannot appreciate the freedom of speech, he writes, unless one sees it as an act of collective deliberation, carried out by “a man who, in his political activities, is not merely fighting for what…he can get, but is eagerly and generously serving the common welfare”

Trans activist Julia Serano merely punctuates the tendency when she writes that calls for free speech represent a “misconception that we, as a society, are all in the midst of some grand rational debate, and that marginalized people simply need to properly plea our case for acceptance, and once we do, reason-minded people everywhere will eventually come around. This notion is utterly ludicrous.”

Sharing truth requires mutual respect and a jealous defense of intellectual freedom, so that “no idea, no opinion, no doubt, no belief, no counter belief, no relevant information” is withheld from the electorate

For their part, voters must judge these arguments individually, through introspection, virtue, and meditation on the common good. 

The “marketplace of ideas” is dangerous because it relieves citizens of exactly these duties. As Meikeljohn writes:   As separate thinkers, we have no obligation to test our thinking, to make sure that it is worthy of a citizen who is one of the ‘rulers of the nation.’ That testing is to be done, we believe, not by us, but by ‘the competition of the market.

this is precisely the sort of self-interested posturing that many on the Left resent in their opponents, but which they now propose to embrace as their own, casually accepting the notion that their fellow citizens are incapable of exercising public reason or considering alternative viewpoints with honesty, bravery, humility, and compassion. 

In practice, curtailing public speech is likely to worsen polarization and further empower dominant cultural interests. As an ideal (or a lack thereof), it undermines the intelligibility and mutual respect that form the very basis of citizenship.

political polarization has induced Americans to abandon “truth-directed methods of persuasion”—such as argumentation and evidence—for a form of non-rational “messaging,” in which “every speech act is classified as friend or foe… and in which very little faith exists as to the rational faculties of those being spoken to.”

“In such a context,” she writes, “even the cry for ‘free speech’ invites a nonliteral interpretation, as being nothing but the most efficient way for its advocates to acquire or consolidate power.”

Segments of the Right have pushed this sort of political messaging to its cynical extremes—taking Donald Trump’s statements “seriously but not literally” or taking antagonistic positions simply to “own the libs.”

Rather than assuming the supremacy of our own opinions or aspersing the motives of those with whom we disagree, our duty as Americans is to think with, learn from, and correct each other.

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

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

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

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

He comprehends his audience all too well

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

named prime minister this week

he had taken on the powers of the presidency, following the resignation of Jeenbekov and of the parliament speaker

Jeenbekov became the third president of the small Central Asian nation since 2005 to be toppled in a popular uprising

Kyrgyzstan’s constitution requires a new election for president within three months. The rules appear to bar Japarov, as interim president, from standing again.

Kyrgyzstan has been in turmoil since an Oct. 4 parliamentary vote, which the opposition rejected after Jeenbekov’s allies were declared the winners.

opposition supporters have taken to the streets and seized government buildings

Japarov

was sprung from prison by his supporters last week

A judge then threw out his conviction

parliamentary factions picked him to be premier

Japarov rejected the delay and pressed him to resign immediately.

Kyrgyzstan hosts both a Russian military base and a large Canadian-owned gold mine

Moscow

considers the former Soviet space its sphere of influence

The temperature check is inexpensive and quick and has a reasonable error rate. It will not catch the false negatives

However, this simple test will catch the true positives, thus keeping them from the public sphere.

The temperature check is a cheap, noninvasive procedure that will catch some but not all people who have Covid but are well enough to attend public events. To my ears, that is a public good.

Capital and Ideology, Thomas Piketty’s recent entry into the genre, places inequality as the ultimate driving force of politics, society, and religion

The Upswing proposes another, similar arc

this one is “a long arc of increasing solidarity and then increasing individualism” which “had implications for equality, for politics, for social capital, and for culture. It led to an increasingly zero-sum, tribal view of society, and, eventually, to Trumpism.”

The evidence justifying the thesis, intriguing as it is, is not nearly so strong.

The authors assign ultimate importance to the route from individualism to communitarianism and back again, called the “I-we-I” curve in their shorthand.

Was it possible for America to become a society of solidarity, a “we” society (as Putnam and Garrett term it), only because it was a Mad Men one, undergirded by the exclusion of blacks and women?

Many concurrent transformations, of course, could also have driven these trends

Putnam and Garrett nonetheless present a clear story. They propose that the communitarian ethos of the Progressive Era—of muckrakers like Ida B. Wells and Jacob Riis and social reformers like the suffragette Jane Addams and education evangelist John Dewey—is the generating impulse of the upswing. And the various traumas of the 1960s—assassinations, campus violence, the civil-rights struggle, urban riots, the Vietnamese debacle—are proposed as the instigators for the downswing.

Google’s ambition to digitize millions of books has yielded a database that the curious can use to check trends in English usage over decades with only a few keystrokes. Putnam and Garrett rely on this tool to track the rate of usage of “we” compared to “I”—and find that the resulting curve traces the familiar U-turn that recurs everywhere else in the book.

Similar accounts of increasing selfishness fossilized in Google Books data have been offered before, most notably by the psychologist Jean Twenge, but they do not seem to be taken that seriously by many linguists.

My brief experimentation also showed that writers also discuss “you” more than “I” these days. From these analogies, one could conclude the exact opposite: a resurrected communitarianism after all.

Other attempts at constructing a meta-narrative for American history, like the recent These Truths by Kemper professor of American history Jill Lepore, place at their center the crisis of race and the centuries-long inability of whites to accept blacks as equal.

What evidence is there that, in the midst of all of these bewildering changes, it was really “most fundamentally the self-centeredness” that accounted for present-day malaise?

the argument is that “America took its foot off the gas”—so the drive toward equality decelerated and stalled. “As that ‘we’ came apart, racial progress in many important realms came to a halt,” they claim

This is certainly true in some respects. But it does feel like a disservice to give the overriding impression that to be black in 2020 is only marginally better than it was in 197

In fact, there has been substantial convergence in life expectancy, high-school graduation rates, and voter turnout between black and white Americans, for example. And the notion that the communitarian ethos of the “we” society reinforces the drive toward equality for the disadvantaged is difficult to square with the continuous progress of women,

By reaching further back in time than most academics ever venture (because data are scant and require more care to interpret), he and Garrett are able to focus on a more positive period in which the United States was broadly improving, when children could expect almost surely to earn more than their parents, and Congress was not wrecked by partisanship. It cannot be wrong to yearn for a time when progress was palpable, when projects like the Great Society were being proposed and enacted. Even if we do not precisely know the reasons for the upswing all those years ago, one happened all the same.

The late Rabbi Lord Jonathan Sacks, who died last month, utterly rejected this account of faith and reason. 

The God of the Hebrew Bible, he believed, was never the God of the Academy to begin with. The God of Abraham, Isaac, and Jacob is neither the unmoved mover nor the ground of being, but a historical God, who has put himself in dialogue and relationship with one people, the Jews.

little about him could be deduced by processes of reason. He is best known, rather, through the moral revolution heralded by Abrahamic faith: Judaism first, followed by Christianity and Islam.

De-Hellenization was thus no skin off the back of biblical faith, rightly understood. For, in this telling, the faith of the Jews, including Jesus, had always sat uneasily with the “faith” of Plato and Aristotle.

The synthesis between the two collapsed once its Greek metaphysical structure gave way to the battering ram of modern science.

The God of the Bible, Sacks contended, was lost in the bargain of Saint Paul’s ambition to spread his newfound faith to the Greco-Roman sphere. More to the point, God was lost in translation. The Greek language, with its left-to-right script, per Sacks, tends toward abstraction and universalization, whereas Hebrew is fundamentally a “right-brained” language, tending toward narrative and particularity.

The result was that the West received an abstract, theoretical version of a supremely narrativistic deity.

The Hebrew Bible, Sacks believed, has no “theory” of being itself, of natural law or of political regimes.

Sacks was, in truth, a pure anti-metaphysicist. In his 2011 book, The Great Partnership: Science, Religion and the Search for Meaning, he declared: “We cannot prove that life is meaningful and that God exists.”

he was thrilled by his atheist teachers’ demolition of the classical proofs for God, which he’d always considered a kind of cheap sleight of hand.

“Neither can we prove that love is better than hate, altruism than selfishness, forgiveness than the desire for revenge.” All of these statements are a matter of “interpretation,” rather than of “explanation,” and all interpretations are beyond proof or falsification.

The quest for ultimate meaning, he argued, falls into the same territory as “ethics, aesthetics and metaphysics”—and “in none of these three disciplines can anything of consequence be proved.”

Ethics, aesthetics, and metaphysics are great “repositories of human wisdom,” to be sure, but they simply don’t belong in “the same universe of discourse” as science.

If we distinguish the two discourses, neither need threaten the other: The one (science) explains the world by “taking things apart,” as Sacks put it; the other (religion) puts them back together via interpretation and moral formation.

For many Catholic intellectuals, not least Benedict XVI, restoring religion to its rightful place in human affairs involves undoing the philosophical mistakes of nominalism and of the Reformation, which the pope emeritus singled out for criticism in his much-misunderstood 2006 Regensburg Lecture.

We must dilate reason’s scope, Benedict thought, so that “reasoning” might again include more than merely observing phenomena and identifying their efficient material causes. Sacks did not think faith and reason could be reunited in this way.

But shouldn't we try? I seek ultimate meaning, yes, but I want that meaning to be true in a way that satisfies reason’s demands. And there lies the disagreement, I think, between “Regensburg Catholics,” if you will, and the various de-Hellenizing strands of contemporary religious thought.

despite rejecting almost in toto the Church’s account of faith and reason, Sacks nevertheless credited it for the fundamental humaneness of Western civilization.

More than that, the rabbi blamed the mass horrors of modernity on the narrow and arrogant rationalism that supplanted the old synthesis.

“Outside religion,” he wrote, there is no secure base for the unconditional source of worth that in the West has come from the idea that we are each in God’s image.

Though many have tried to create a secular substitute, none has ultimately succeeded. None has stood firm under pressure. That has been demonstrated four times in the modern world, when an attempt was made to create a social order on secular lines: the French Revolution, Stalinist Russia, Nazi Germany and Communist China. When there is a bonfire of sanctities, lives are lost.

As a student of Jewish history, Sacks knew well that the old synthesis of faith and reason wasn’t always a guarantee against unreason when it came to the treatment of Jews within Christendom. Nevertheless, he was far more wary of the merciless abstractions of the post-Enlightenment era

Sacks, to be clear, was no counter-Enlightenment thinker. And he paid gracious tribute to the modern scientific enterprise as an almost-miraculous instance of human cooperation with divine creativity.

Nevertheless, he insisted, the Enlightenment ideology, with its tendency to apply the methods of scientific inquiry to all of life, “dehumanize[d] human beings.” Its universalist “reason” detested particularity, not least the stubborn particularity of the Jewish people

Moreover, it targeted for demolition, in the name of humanity and reason, “the local, the church, the neighborhood, the community, even the family, the things that make us different, attached.”

Sacks saw similar dangers at work in today’s market liberalism: “a loss of belief in the dignity and sanctity of life”; “the loss of the politics of covenant, the idea that society is a place where we undertake collective responsibility for the common good”; “a loss of morality”; “the loss of marriage”; and the loss of “the possibility of a meaningful life.” In short, the technocratic dystopia we are stumbling into.

Except, Sacks rightly insisted, we don’t have to, provided we can make room in our lives and societies for “the still-small voice that the Bible tells us is the voice of God”:

Sacks felt that divine voice couldn’t be definitively reasoned about, certainly not in the way that, say, Benedict XVI called for. Yet the rabbi’s own public presence—supremely learned yet humble and unfailingly charitable, even to his most vicious secularist opponents—was and will remain an enduring testament to the reasonableness of faith. 

On Facebook, you have to endure anonymous abuse of this nature with absolutely no recourse other than to hit the “report” button and hope that some community standards drone, somewhere, suspends the offending account for a couple days.

In a real town square, you can see people’s faces and usually you know them already.

On Facebook, you’re dumped into a group of “friends” you’ve never met, or interacted with—many of whom might not even be actual human beings. And the only help you get in determining social context is a combination of text, emojis, and gifs.

On Facebook, you may be arguing with hired Russian trolls who are actively employed by Vladimir Putin to sow discord in the world.

In a real town square, if someone claims they plan to assault you and your family you can punch their physical face with your physical fist.

In a real town square, you can fit, at most, a few hundred people. If you’re in the square of a giant, world-historic city in Russia or China, you might be able to squeeze in 600,000 people. On Facebook, you have . . . everyone on planet Earth!

In a real town square, people who insist that COVID vaccines are filled with mind control nanobots and that the Jews are enslaving children are relegated to the fringes.

Facebook follows you everywhere—like a psychotic ex. It’s always hiding in the bushes and you have no choice but to wonder what the heck it’s up to right now,

In a real town square, if the entire town became convinced that their mayor is the Christ risen and decided that they needed to stockpile AK-47s in preparation for the apocalypse then visitors to the town would quietly leave (and warn the authorities).

On Facebook, those folks get a guest pass to every other Town Square—again in the world—and are free to go around preaching their lunacy to others without being constrained by space, time, or economics.

In a real town square, the town doesn’t benefit financially by attracting the stupidest/craziest/most pernicious townfolk to the soapbox and then doing everything in their power to make sure the residents of the town are afraid to leave the square for fear of missing something truly terrible.

Facebook makes approximately all its money by getting you to rubber-neck through your day as you slow-roll past trainwreck after trainwreck.

In the real world, the Town Square stays (as the name suggests) in TOWN!

On Facebook, they are brought together into powerful collectives, afforded megaphones, and algorithmically ushered into everyone’s sphere of influence to corrupt otherwise rational and healthy discourse.

But in fairness, there is one aspect of the town square metaphor where Facebook is a pretty decent facsimile of the real thing. It’s the one where we used to drag innocent people to a gallows, accuse them of something completely insane, like “witchcraft,” and then either ruin or end their lives.

Facebook is pretty good at that because its fortunes are made by making sure that you keep coming back—it doesn’t matter if you’re sharing pics of kitties, contributing to a genocide, or part of an angry mob that’s destroying someone’s livelihood or reputation on some fanciful whim.

What’s another real-world concept where a private unregulated enterprise gets to make a fortune running psychological experiments on the population of the world, which leads to a slow collapse of civil and civic order and drives everyone insane? I’m actually drawing a blank—but it sure as hell isn’t a “town square.”

The third and largest strain is the young. They grew up in the era of Facebook and MSNBC and identity politics. They went to colleges smothered by progressive sermonizing. And they reacted by running in the other direction

I couldn’t quite suppress the disturbing voice in my head saying, “If you were 22, maybe you’d be here too.”

Conservatives have always inveighed against the cultural elite—the media, the universities, Hollywood. But in the Information Age, the purveyors of culture are now corporate titans.

The national conservatives thus describe a world in which the corporate elite, the media elite, the political elite, and the academic elite have all coagulated into one axis of evil, dominating every institution and controlling the channels of thought.

At the heart of this blue oligarchy are the great masters of surveillance capitalism, the Big Tech czars who decide in secret what ideas get promoted, what stories get suppressed

In the NatCon worldview, the profiteers of surveillance capitalism see all and control all

“Big Business is not our ally,” Marco Rubio argued. “They are eager culture warriors who use the language of wokeness to cover free-market capitalism.”

The “entire phalanx of Big Business has gone hard left,” Cruz said. “We’ve seen Big Business, the Fortune 500, becoming the economic enforcers of the hard left. Name five Fortune 500 CEOs who are even remotely right of center.”

The idea that the left controls absolutely everything—from your smartphone to the money supply to your third grader’s curriculum—explains the apocalyptic tone

“We are confronted now by a systematic effort to dismantle our society, our traditions, our economy, and our way of life,” said Rubio.

The first great project of the national conservatives is to man the barricades in the culture war. These people have certainly done their homework when it comes to cultural Marxism—how the left has learned to dominate culture and how the right now needs to copy their techniques

The first interesting debate among the NatCons is philosophical: Should we fight to preserve the classical-liberal order or is it necessary to abandon it?

Some of the speakers at the conference were in fact classical liberals, who believe in free speech, intellectual debate, and neutral government

Glenn Loury gave an impassioned speech against cancel culture, the illiberal left, and the hyper-racialized group consciousness that divides people into opposing racial camps.

But others argued that this sort of liberalism is a luxury we cannot afford. The country is under assault from a Marxist oligarchy that wants to impose its own pseudo-religious doctrine.

If you try to repulse that with pallid liberalism, with weak calls for free speech and tolerance, you’ll end up getting run over by those who possess fanatical zeal, economic power, and cultural might.

Yoram Hazony, the chief intellectual architect of national conservatism, is an Orthodox Jew who went to Princeton before moving to Israel. He argues that you can’t have a society that embraces government neutrality and tries to relegate values to the private sphere.

If conservatives want to stand up to the pseudo-religion of wokeism, they have to put traditional religion at the center of their political project.

Another Israeli political philosopher at the conference, Ofir Haivry, argued that Americans shouldn’t delude themselves into thinking that a nation is built out of high-minded liberal abstractions, like the Bill of Rights. A nation is, instead, a cultural tradition, a common language, a set of rituals and beliefs, and a religious order—a collective cultural identity.

For his part, Hazony argued that the American cultural identity is Christian—and has to be if it is not going to succumb to the woke onslaught. If 80 percent of Americans are Christian, Hazony reasoned, then Christian values should dominate.

The problem in America, Hazony continued, is that LGBTQ activists today, like American Jews in the 1950s, are trying to expel Christianity from the public square.

Hazony said. “Above all else we’ve got to get God and scripture back in the schools.”

Another interesting debate among the NatCons is political and economic.

Conservatives have got the culture-war act down. Trump was a culture-war president with almost no policy arm attached. The question conservatives at the conference were asking was how to move beyond owning the libs to effecting actual change.

Christopher Rufo, the architect of this year’s school-board-meeting protests against critical race theory, argued that conservatives had erred when they tried to slowly gain power in elite cultural institutions.

Instead, Rufo argued, they should rally the masses to get state legislatures to pass laws embracing their values. That’s essentially what’s now happening across red America.

My old friend Rod Dreher of The American Conservative argued that because the left controls the commanding heights of the culture and the economy, the only institution the right has a shot at influencing is the state.

“We need to quit being satisfied with owning the libs, and save our country,” Dreher said. “We need to unapologetically embrace the use of state power.”

The culture war merges with the economic-class war—and a new right emerges in which an intellectual cadre, the national conservatives, rallies the proletarian masses against the cultural/corporate elites.

This is national conservatism pursued to its logical conclusion: using state power to break up and humble the big corporations and to push back against coastal cultural values.

Orbán, in Dreher’s view, understands the civilizational stakes of the culture war; he has, for instance, used the power of the state to limit how much transgenderism can be taught to children in schools. “Our team talks incessantly about how horrible wokeness is,” Dreher said at the conference. “Orbán actually does something about it.”

Trump’s devastation of the old order produced a grand struggle on the right to build a new one on Trumpian populist lines.

They are wrong, too, to think there is a wokeist Anschluss taking over all the institutions of American life.

Furthermore, if Hazony thinks America is about to return to Christian dominance, he’s living in 1956.

there is something extremely off-putting about the NatCon public pose. In person, as I say, I find many of them charming, warm, and friendly. But their public posture is dominated by the psychology of threat and menace. If there was one expression of sympathy, kindness, or grace uttered from the podium in Orlando, I did not hear it. But I did hear callousness, invocations of combat, and whiffs of brutality.

One big thing the NatCons are right about is that in the Information Age, the cultural and corporate elites have merged.

Right-wing parties around the world are gradually becoming working-class parties that stand against the economic interests and cultural preferences of the highly educated.

Left-wing parties are now rooted in the rich metro areas and are more and more becoming an unsteady alliance between young AOC left-populists and Google.

NatCons are also probably right that conservatism is going to get a lot more statist.

Marco Rubio countered by, in effect, arguing that you can’t rally cultural populists if you are not also going to do something for them economically. Cultural populism leads to economic populism.

Over the past few decades there have been various efforts to replace the Reagan Paradigm: the national-greatness conservatism of John McCain; the compassionate conservatism of George W. Bush; the Reformicon conservatism of the D.C. think tanks in the 21st century

the Trumpian onslaught succeeded where these movements have so far fizzled because Trump understood better than they did the coalescence of the new American cultural/corporate elite and the potency of populist anger against it.

the alarming future of the American right: the fusing of the culture war and the class war into one epic Marxist Götterdämmerung.

the disconcerting reality is that America’s rarified NatCon World is just one piece of a larger illiberal populist revolt that is strong and rising.

Attempting to ease tensions with China to make cooperation on global public health possible won’t work, partly because Beijing cannot credibly commit to being more transparent and cooperative in the future.

Xi did not want to facilitate an international response to COVID-19 that could have attributed blame to China or isolated it through travel restrictions, either of which might have damaged the regime’s domestic legitimacy. Instead, Xi leveraged the pandemic to his advantage: China’s suppression of the virus became a matter of national pride, held up by Beijing in sharp contrast to the experience of the United States.

But in case cooperation fails, it must have a backup plan to rally allies and partners to provide a much greater share of global public goods, even if that means shouldering more of the costs.

as a number of U.S. embassy officials told the foreign policy analyst Colin Kahl and me for our book Aftershocks, this team’s cooperation with the Chinese government became more challenging as U.S.-Chinese rivalry intensified, largely because of China’s actions.

When COVID-19 hit, the Chinese Communist Party (CCP) maintained near-absolute secrecy. All channels of communication between Beijing and Washington went silent, as they did between Beijing and other governments. Chinese leaders sought to conceal vital information about the emerging epidemic in China from the rest of the world, even attempting to prevent Chinese scientists from sharing the genetic sequence of the virus with scientists in other countries.

It is impossible to say for certain why the Chinese government behaved the way it did, but secrecy and control make sense in light of what the vast majority of China experts believe to be Xi’s top priority: regime survival.

For China’s leaders, the pandemic revealed the inexorable decline of the West, confirmed Beijing’s power and capabilities, and created more latitude for the CCP to do as it wished.

according to the UN, the pandemic could force a total of 490 million people into poverty—defined as the loss of access to clean water, adequate food, or shelter—pushing the global poverty rate to around seven percent by 2030, compared with the pre-pandemic target of three percent. 

Contrary to popular belief, some senior Trump administration officials grasped the national security threat posed by the virus faster than their European counterparts did. Top officials in the National Security Council began focusing on the pandemic in early January, just days after news of the outbreak in Wuhan, China, became public.

ven though Pottinger and other NSC officials were wise to the danger, they ultimately failed to persuade Trump to make the necessary preparations to deal with the pandemic when it inevitably reached the United States. 

As the administration began to formulate its response, those who favored a more comprehensive public health approach both at home and abroad were excluded or marginalized at crucial moments. The result was that the Trump administration focused more on holding China responsible for the outbreak and reducing U.S. reliance on Beijing than on the minutiae of global public health policy or the hard work of rallying the world to tackle the pandemic.

the pandemic and China’s response to it helped unify the administration behind a more comprehensive strategy to push back against Beijing. Between March 2020 and the end of the year, the senior official said, the United States put in place more containment measures than it had in the previous three years, including restrictions on Chinese technology firms, sanctions on Chinese officials, looser regulations on diplomatic contacts with Taiwan, and recognition of the repression in Xinjiang as a genocide. In this sense, the pandemic was a pivotal moment in the U.S.-Chinese rivalry. 

Competition between the two countries overwhelmed everything else, including U.S. cooperation with allies on the pandemic, leaving a global leadership vacuum that no one could fill.

The EU tried to step up by increasing funding for the WHO and for COVAX, the global initiative to share vaccines, but it never came close to organizing a global response. China’s assertive foreign policy, and its attempts to use pandemic assistance to advance its interests, aggravated European leaders and convinced them to harden their positions toward China throughout the course of 2020. 

During this period, there was hardly any international cooperation on vaccine development or distribution, no coordination on travel restrictions or the distribution of medical supplies, and limited cooperation on achieving a cessation of hostilities in conflict zones

The economic disruption caused by COVID-19 devastated low-income countries, which received little in the way of international assistance. Especially hard hit were countries, such as Bangladesh, that had made significant development gains in the last two decades and were propelling themselves into the lower tier of middle-income economies.

The United States needs a strategy to address transnational threats under the conditions of great-power competition. It must aim to cooperate with rivals, especially China, to prepare for future pandemics and to tackle climate change

Pandemics are not the only transnational threat that promises to intensify great-power rivalry and diminish the prospects for much-needed cooperation. Climate change could do the same.

Rather than unite the world around a common purpose, climate change is likely to deepen competition between major powers, especially as the transition away from fossil fuels creates economic winners and losers.

Countries that aggressively decarbonize could place sanctions and other trade restrictions on countries that do not, leading to counterresponses and new trade wars.

the impediments to cooperation between Europe and China on climate change “are becoming higher” and warn that “decision-makers must not underestimate the highly competitive aspects of how China is changing its energy production and consumption.” 

The United States and Europe will both compete with China for access to raw materials and in developing the technology needed to make their economies carbon neutral: magnets, batteries, high-performance ceramics, and light-emitting diodes, among other things

even if the U.S. government remains broadly aligned with Europe on climate policy, the Europeans could still become disaffected if Congress blocks meaningful climate action, such as commitments to cut carbon emissions or invest in clean technology. This, in turn, could diminish Europe’s willingness to help uphold the U.S.-led international order.

If, on the one hand, they mean softening U.S. rhetoric without conceding much of substance to China, they would do well to look to Europe, where governments were much more inclined than the Trump administration to cooperate with China, but China did not take them up on the offer.

If, on the other hand, they mean unilaterally making major geopolitical concessions to China—on its territorial acquisitions in the South China Sea, for instance, or the status of Taiwan—the United States would not only pay an extremely high price but also likely embolden Beijing further without actually securing cooperation on pandemics or climate change beyond what Beijing has already offered.

There is no getting around strategic competition with Beijing: it is deeply embedded in the international order, mainly because China seeks to expand its sphere of influence in Asia at the expense of the United States and its allies, which are in turn committed to thwarting Beijing’s plans.

The United States and China are also engaged in what Jake Sullivan, Biden’s national security adviser, recently called “a competition of models.” China is seeking to make the world safe for the CCP and to demonstrate the effectiveness of its system. This entails pushing back against what it sees as pressure from liberal democratic countries that could thwart its objectives. For its part, the United States worries about the negative externalities of Chinese authoritarianism, such as censorship of international criticism of Beijing or the export of its tools of repression to other countries.

The United States also worries about what would happen to the military balance of power if China secured an enduring advantage in key technologies.

Even in diplomacy, friction will be endemic to the U.S.-Chinese relationship and will affect the broader international order for the foreseeable future. Outright confrontation can be avoided—but competition cannot. 

This competition places real limits on cooperation. Take the arena of global public health: many studies on how to improve pandemic preparedness call on world leaders to dramatically strengthen the WHO, including by giving it the same power to enforce international health regulations as the International Atomic Energy Agency enjoys with nuclear nonproliferation rules

The problem is getting every government to agree to a universally applicable mechanism for sanctions or some other enforcement mechanism. China will not agree to any reform that would involve intrusive inspections of its scientific research facilities.

The need for cooperation on transnational threats must change how the United States competes with China—not whether it competes.

U.S. officials should not give up on China entirely; instead, they should make a good-faith effort to work with Beijing, both bilaterally and in multilateral settings. Recognizing that there are strict limits on U.S.-Chinese cooperation is not the same as saying that no cooperation is possible.

the real challenge is determining what to do when cooperation with China and other rivals falls short of what is required. The United States needs a backup plan to tackle shared challenges through coalitions of the willing.

When it comes to pandemic preparedness, this means fully supporting the WHO (including by pressing for needed reforms) but also forging a coalition of like-minded states: a global alliance for pandemic preparedness that would regularly convene at the head-of-state level and work alongside nongovernmental organizations and the private sector.

Crucially, whenever the WHO declared an international public health emergency, alliance members would coordinate on travel and trade restrictions, as well as on public messaging and financial penalties and sanctions. Those penalties and sanctions would be aimed at those states that failed to provide sufficient access to or fully cooperate with the WHO. The alliance would support, not supplant, the WHO.

Sustained, managed competition with China could potentially help the United States build bipartisan support for investments in clean technology that would prevent Beijing from gaining an enduring advantage in this area.

ut the United States and the European Union will also need to build coalitions of the willing to deal with the international security consequences of accelerated climate change, such as extreme weather events that threaten large numbers of people, and to address the foreign policy dimensions of climate action, including managing the risk that a shift away from fossil fuels could destabilize countries and regions that are dependent on oil exports.

Cooperation across this divide should always be the first choice in times of shared crisis, but as the COVID-19 pandemic has demonstrated, the U.S.-led constellation must always have a backup plan. It did not have one in 2020. It needs one for the next crisis

How did this happen? How did cultural globalization in the twentieth century travel along such a one-way path?

For the American delegates, the question belonged to the higher plane of moral principle. The delegation wanted to extend into the international sphere the classic liberal notion of press freedom, which would prohibit governments from censoring the news and enshrine the rights of journalists to access sources and to dispatch the news across borders.

Carlos Romulo, the legendary Philippine diplomat and journalist who had uncovered Japanese atrocities in his country, went so far as to call freedom of information the “touchstone of all the freedoms to which the UN is consecrated.” World War II had been horrifying in scale and severity; information barriers were believed to have played a part. Japan’s and Germany’s bids for autarky had insulated their citizens from global currents, incubated aggressive nationalism, and, from the perspective of American policymakers, driven the world into war.

The answer, Sam Lebovic’s new book, A Righteous Smokescreen: Postwar America and the Politics of Cultural Globalization, convincingly argues, largely comes down to American policy in the middle decades of the twentieth century.

But when 600 or so journalists, media magnates, and diplomats arrived in Geneva in 1948 to draft the press freedom clauses for both the U.N. Declaration of Human Rights and the International Covenant on Civil and Political Rights, definitional difficulties abounded. Between what the U.S. meant by “freedom of information” and what the rest of the world needed lay a vast expanse.

By 1949, American films made up around half of the European and Asian markets, 62 percent of the African market, 64 percent of the South American market, and three-quarters of the Central American and Pacific markets.

Back in Geneva, delegates from the global south pointed out these immense inequalities. S.A. Brelvi of India called for the wealthier nations to equitably allocate the “supplies of physical facilities and technical equipment for the dissemination of information between all countries.” But the American delegates refused the idea that global inequality itself was a barrier to the flow of information across borders. Besides, they argued, redistributive measures violated the sanctity of the press

The U.S. was able to strong-arm its notion of press freedom—a hybrid combining the American Constitution’s First Amendment and a consumer right to receive information across borders—at the conference, but the U.N.’s efforts to define and ensure the freedom of information ended in a stalemate.

The failure to redistribute resources, the lack of multilateral investment in producing more balanced international flows of information, and the might of the American culture industry at the end of the war—all of this amounted to a guarantee of the American right to spread information and culture across the globe.

But representatives of other states had more earthly concerns. The war had tilted the planet’s communications infrastructure to America’s advantage. In the late 1940s, for example, the U.S. consumed 63 percent of the world’s newsprint supply; to put it more starkly, the country consumed as much newsprint in a single day as India did over the course of a year. A materials shortage would hamper newspaper production across much of the world into at least the 1950s (though this did provide the fringe benefit of enabling political interference with the press: The CIA supplied Italian anti-Communist newspapers with newsprint in the lead-up to the 1948 election, while the U.S. occupation administration in Japan cut the allocation of newsprint to local Communist newspapers). The war had also laid low foreign news agencies—Germany’s Wolff and France’s Havas had disappeared entirely—and not a single news agency called the global south home. At the same time, America’s Associated Press and United Press International both had plans for global expansion,

The focus of A Righteous Smokescreen is broader. It is a study of both sides of the globalization ledger: As the U.S. exported its culture in astonishing amounts, it imported very little

it remained surprisingly cut off from the rest of the world. A parochial empire, but with a global reach.

Containment, Lebovic shows, wasn’t just a territorial strategy committed to holding back Soviet expansion into Europe and Asia. Rather, it began at the American border and it involved policing the flow of people and ideas that were potentially inimical to the American status quo

An Iron Curtain, to rejig Churchill’s famous speech about Soviet policies in Eastern Europe, had descended around the U.S.

can be seen in the American national security state’s efforts to block out “propaganda.”

Throughout most of the second half of the twentieth century, Americans had to seek government approval to purchase magazines, books, and even stamps from China, North Korea, Cambodia, Cuba, and Vietnam.

An untold number of parcels—untold because for several years of the program they didn’t have to notify would-be recipients that the government had decided to destroy their mail—never arrived at their American destination.

even without direct state interference, American culture had inward-looking tendencies

Few of the films shown in American cinemas were foreign (largely a result of the Motion Picture Production Code, which the industry began imposing on itself in 1934; code authorities prudishly disapproved of the sexual mores of European films)

Few television programs came from abroad (about 1 percent, in fact, in the early 1970s—compared to 12 percent in Britain and 84 percent in Guatemala)

Few newspapers subscribed to foreign news agencies. Even fewer had foreign correspondents. And very few pages in those papers were devoted to foreign affairs.

In 1910, nearly 15 percent of the American population had been born overseas, but by 1960, that portion shrank to only 5.4 percent. Similarly, bureaucrats in the burgeoning national security state kept a variety of radicals from entering and leaving the country. Since World War I, foreign anarchists, Communists, and others—ranging from German spies and saboteurs to Black internationalists—found the gate to the U.S. bolt-locked. Likewise, Americans whom the State Department identified as holding so-called “alien” beliefs were barred from the exits.

In-person contact with foreigners was limited, too, thanks to travel controls.

Two exhibitions, one in the U.S., the other in the Soviet Union: Yet neither artist could attend their own exhibition because of American border policies. The State Department had denied Picasso a visa back in 1950 on ideological grounds, and it refused to issue a passport to Kent because of his alleged sympathies for communism.

So-called “area restrictions” forbade all Americans from traveling to countries in the Communist bloc.

in the 1940s and ’50s, hundreds or even thousands of Americans—more precise data from the innards of the national security state is rather difficult to come by—were denied passports and many, many more never thought to apply for one in the first place, out of fear of what a background check might turn up.

(about half of all foreign scientists who sought to enter the U.S. in the early postwar years encountered visa difficulties).

how “actively engaged” was the U.S., really? The answer in Menand’s exploration of culture in the early Cold War is: very. Menand points to the rest of the world’s ravenous consumption of American entertainment as evidence, as well as how Americans “welcomed and adapted art, ideas, and entertainment from other countries”

as Louis Menand notes on the first page of his recent book, The Free World, it was an era in which “the United States was actively engaged with the rest of the world.”

in Lebovic’s telling, this was a narrow stream. A lot of its contents were foreign imports that had already been thoroughly Americanized.

The flow of foreign culture and ideas into the U.S. was so limited that building bridges with the rest of the world became an important impulse of the social movements of the 1960s and ’70s,

When my administration started, in 1993, no one felt certain that a post–Cold War Europe would remain peaceful, stable, and democratic.

in my view, whether it happened depended less on NATO and more on whether Russia remained a democracy and how it defined its greatness in the 21st century. Would it build a modern economy based on its human talent in science, technology, and the arts, or seek to re-create a version of its 18th-century empire fueled by natural resources and characterized by a strong authoritarian government with a powerful military?

In 1994, Russia became the first country to join the Partnership for Peace, a program for practical bilateral cooperation, including joint training exercises between NATO and non-NATO European countries.

Beginning in 1995, after the Dayton Accords ended the Bosnian War, we made an agreement to add Russian troops to the peacekeeping forces that NATO had on the ground in Bosnia. In 1997, we supported the NATO-Russia Founding Act, which gave Russia a voice but not a veto in NATO affairs, and supported Russia’s entry to the G7, making it the G8. In 1999, at the end of the Kosovo conflict, Secretary of Defense Bill Cohen reached an agreement with the Russian defense minister under which Russian troops could join UN-sanctioned NATO peacekeeping forces.

Throughout it all, we left the door open for Russia’s eventual membership in NATO, something I made clear to Yeltsin and later confirmed to his successor, Vladimir Putin.

Yes, NATO expanded despite Russia’s objections, but expansion was about more than the U.S. relationship with Russia.

Big questions remained about East Germany’s integration with West Germany, whether old conflicts would explode across the continent as they did in the Balkans, and how former Warsaw Pact nations and newly independent Soviet republics would seek security, not just against the threat of Russian invasion, but from one another and from conflicts within their borders.

Now Russia’s unprovoked and unjustified invasion of Ukraine, far from casting the wisdom of NATO expansion into doubt, proves that this policy was necessary

The possibility of EU and NATO membership provided the greatest incentives for Central and Eastern European states to invest in political and economic reforms and abandon a go-it-alone strategy of militarization.

Neither the EU nor NATO could stay within the borders Stalin had imposed in 1945. Many countries that had been behind the Iron Curtain were seeking greater freedom, prosperity, and security with the EU and NATO

As Carl Bildt, the former Swedish prime minister and foreign minister, tweeted in December 2021, “It wasn’t NATO seeking to go East, it was former Soviet satellites and republics wishing to go West.”

Or as Havel said in 2008: “Europe is no longer, and must never again be, divided over the heads of its people and against their will into any spheres of interest or influence.” To reject Central and Eastern European countries’ membership into NATO simply because of Russian objections would have been doing just that.

Enlarging NATO required unanimous consent of the alliance’s then-16 members; two-thirds consent of a sometimes skeptical U.S. Senate; close consultation with prospective members to ensure that their military, economic, and political reforms met NATO’s high standards; and near-constant reassurance to Russia.

Madeleine Albright excelled at every step. Indeed, few diplomats have ever been so perfectly suited for the times they served as Madeleine

She understood that the end of the Cold War provided the chance to build a Europe free, united, prosperous, and secure for the first time since nation-states arose on the continent. As UN ambassador and secretary of state, she worked to realize that vision and to beat back the religious, ethnic, and other tribal divisions that threatened it. She used every item in her famed diplomat’s toolkit and her domestic political savvy to help clear the way for the Czech Republic, Hungary, and Poland to join NATO in 1999.

The result has been more than two decades of peace and prosperity for an ever-larger portion of Europe and a strengthening of our collective security.

At the time I proposed NATO expansion, however, there was a lot of respected opinion on the other side.

Russia under Putin clearly would not have been a content status quo power in the absence of expansion. It wasn’t an immediate likelihood of Ukraine joining NATO that led Putin to invade Ukraine twice—in 2014 and in February—but rather the country’s shift toward democracy that threatened his autocratic power at home, and a desire to control the valuable assets beneath the Ukrainian soil.

And it is the strength of the NATO alliance, and its credible threat of defensive force, that has prevented Putin from menacing members from the Baltics to Eastern Europe.

Anne Applebaum said recently, “The expansion of NATO was the most successful, if not the only truly successful, piece of American foreign policy of the last 30 years … We would be having this fight in East Germany right now if we hadn’t done it.”

The failure of Russian democracy, and its turn to revanchism, was not catalyzed in Brussels at NATO headquarters. It was decided in Moscow by Putin.

these documents define the American social compact—the mutual responsibilities of citizen and state—that define the American experiment.

Here’s the first pair, from the Declaration:

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.--That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed.

The first sentence recognizes the inherent dignity of man as human beings created in the image of God. The second sentence, nearly as important, recognizes the unavoidable duty of government to recognize and protect that dignity. While the sole purpose of government isn’t to protect liberty, a government that fails to protect liberty fails in an essential function. 

Adams wrote to the officers of the First Brigade of the Third Division of the Militia of Massachusetts to outline the responsibilities of the citizens of the new republic.

The letter contains the famous declaration that “our Constitution was made only for a moral and religious People. It is wholly inadequate to the government of any other.” But I’m more interested in the two preceding sentences:

Because We have no Government armed with Power capable of contending with human Passions unbridled by morality and Religion. Avarice, Ambition, Revenge or Galantry, would break the strongest Cords of our Constitution as a Whale goes through a Net.

Put in plain English, this means that when public virtue fails, our constitutional government does not possess the power to preserve itself.

the American experiment depends upon both the government upholding its obligation to preserve liberty and the American people upholding theirs to exercise that liberty towards virtuous purposes. 

Citizen and state both have obligations, and if either side fails, it imperils the republic.

We see this reality play out in American history.

The seeds for the first great American crisis were sown in the original Constitution itself. By failing to end slavery and by failing to extend the Bill of Rights to protect citizens from the oppression of state and local governments, the early American government flatly failed to live up to the principles of the Declaration, and we paid the price in blood.

our nation seethes again today

The response to John Adams’s warning is not to arm the government with more power but to equip citizens with more virtue.

Its politics are gripped by deep hatred and abiding animosity, and its culture groans under the weight of human despair. Hatred rules our politics; anxiety, depression, and loneliness dominate our culture.

Those many cultural critics who look at the United States of America and declare that “something is wrong” are exactly right

here’s the difference—unlike the days when we could point to a specific source of government oppression, such as slavery or Jim Crow, the American government (though highly imperfect) currently protects individual liberty and associational freedoms to a degree we’ve never seen in American history.

Even after the Civil War, the quick end of Union occupation of the Confederacy enabled the creation of an apartheid substate in the South. Once again, the government failed to live up the core principles of the founding. It is by God’s grace that the Jim Crow regime ended primarily as the result of one of the Civil Rights Movement—one of the great Christian justice movements in history—and not as the result of another convulsive civil conflict.

But what can the government do about friendlessness? About anxiety? What can the government do to make sure that we are not—in Robert Putnam’s memorable phrase—“bowling alone?

that challenge is compounded by the fact that the most engaged American citizens are its most angry partisans.

And if you think that most-partisan cohort is seething with anger because they suffer from painful oppression, think again. The data is clear. As the More in Common project notes, the most polarized Americans are disproportionately white and college-educated on the left and disproportionately white and retired on the right. 

The people disproportionately driving polarization in the United States are not oppressed minorities, but rather some of the most powerful, most privileged, wealthiest people who’ve ever lived.

They enjoy more freedom and opportunity than virtually any prior generation of humans, all while living under the protective umbrella of the most powerful military in the history of the planet.

It’s simply an astonishing level of discontent in the midst of astonishing wealth and power.

maybe it’s not so astonishing, because accumulating wealth and power is not and never was the path to meaning and purpose.

much of both the right and left postliberal impulse is related to the first of John Adams’s two key sentences. If we don’t have a government “armed with Power capable of contending with human Passions unbridled by morality and Religion,” then their solution is to increase the power of government. Arm it with more power. 

But when it comes to government, you’re never arming an “it,” you’re arming a “them”—a collection of human beings who suffer from all the same character defects and cultural maladies as the rest of us

As James Madison observed in Federalist 51 (the second-best Federalist Paper), “If angels were to govern men, neither external nor internal controls on government would be necessary.” Yet American postliberalism asks us to empower men and women who frequently don’t even pretend to be virtuous, who often glory in their vice, all for the “common good.” 

We still battle the legacy of past injustice and the present reality of lingering discrimination, but there’s just no comparison between the legal systems that destabilized America and the legal systems that exist today. 

how do we do that? The path past animosity and against despair can be as short and simple as the path from Twitter to the kitchen table

It’s shifting the focus from the infuriating thing you can’t control to the people you can love, to the institutions you can build.

in this present time, thanks to the steadily-expanding sphere of American liberty, we have more ability to unite—including for religious purposes—than at any time in American history. Yet we still bowl alone. We tweet alone. We rage alone, staring at screens and forming online tribes that provide an empty simulacrum of real relationships.

for all too many of us that feels empty, like our small actions are simply inadequate to address the giant concerns that dominate our minds

To do the big thing—to heal our land—we have to do the small things.

We need a frame shift. Do not think of doing the small things as abandoning the larger quest. See every family, every friendship, every healthy church, every functioning school board as indispensable to our continued American experiment. 

For those who think and obsess about politics, this shift from big to small is hard. It’s hard to think that how you love your friends might be more important to our nation than what you think of CRT

When our crisis is one of hatred, anxiety, and despair, don’t look to politics to heal our hearts. Our government can’t contend with “human Passions unbridled by morality and Religion.” Our social fabric is fraying. The social compact is crumbling. Our government is imperfect, but if this republic fractures, its people will be to blame. 

Mr Sullivan did not spell out whether the sanctions would include the “nuclear option” of cutting Russia off from the Western financial networks, notably the SWIFT system of financial transfers

“Countries should be able to freely choose who they associate with.” And yet, given the fragility of Ukraine’s government, the widespread corruption in the country and its unresolved conflict, membership of NATO seems a distant if not impossible goal

real problem for Mr Putin may be less Ukraine joining NATO than NATO helping Ukraine

“True sovereignty of Ukraine is possible only in partnership with Russia.”

In 2014 Mr Putin took over and annexed Crimea, and backed Russian-speaking separatists in the east of the country, crushing Ukrainian forces and creating the breakaway republics of Donetsk and Luhansk. The Minsk agreements, intended to end the conflict, would have created a highly decentralised country and, in effect, given Russia a veto over its actions.

For Berlin, loosening its energy dependence on Russia is not simply about hitting Moscow’s main revenue stream. It’s a threat to roll back “Ostpolitik,” a totemic post-World War II policy of rapprochement with the Soviet Union, and by extension later Russia, that involved economic and political engagement, notably through oil and gas links.

Yet as customers desert Russia, its partnership with the oil titans of the Middle East, with which it jointly leads the OPEC+ coalition, has so far stayed intact. Russia and Saudi Arabia are the world’s top oil exporters, accounting for 29% of the global total. 

“The U.S. can try to make Saudi Arabia increase production, but why would they accept a break in the alliance, which is key for them?”

Riyadh’s OPEC+ partnership with Moscow calmed years of distrust between the two oil rivals, and saved the kingdom from relying exclusively on Washington.

“Saudi Arabia doesn’t want to switch horses mid-race when they do not know if the other horse is actually going to show up,”

Gulf Arab nations accused the U.S. of a lack of support in the face of repeated attacks by Iranian-backed militia on Saudi oil facilities and Gulf tanker traffic, and on Abu Dhabi this year. In a measure of the discord, the United Arab Emirates abstained in a U.S.-led United Nations Security Council vote to condemn Russia’s invasion.

“Now that we are in a crisis moment, we’re reaping the effect of that lack of trust that’s been building over the years,” said Karen Young, senior fellow at the Middle East Institute in Washington. 

Another source of friction lies in U.S. efforts to reinstate the nuclear agreement with Iran, Saudi Arabia’s regional rival.

Demonstrating just how exceptional the times are, a U.S. delegation traveled to Russian ally Venezuela last weekend in an overture to a country that holds the largest known crude reserves in the world.

Venezuela has been subject to international sanctions since the Trump era that have crippled its ability to sell oil. While there is not yet talk of allowing exports to resume, President Nicolas Maduro responded by offering to turn on the taps anyway, saying that state oil company PDVSA is prepared to raise output to as many three million barrels a day “for the world.”

the U.S. visit was “unexpected, surprising, a complete change in policy orientation,” with energy as the strategic catalyst.

“But I think there is a more important geopolitical move that is redefining the West,” he added. The U.S. is looking to confine the spheres of influence enjoyed by Russia and especially China, and for Venezuela that means a gradual process “to reincorporate with the West, through energy.” 

China will continue to carry on “normal trade cooperation” with Russia, including in oil and gas, said Zhao Lijian, a foreign ministry spokesperson. China is considering buying or increasing stakes in Russian companies such as Gazprom PJSC,

Even assuming a discount on the price per barrel, state-owned importers would weigh very carefully the impact on their global business of large purchases from a country that’s subject to so many sanctions, according to Qin Yan, an analyst with research house Refinitiv.