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Opening the marriage wasn’t just about doing whatever — and whoever — she wanted, she said. She had to cast off internalized sexism and her tendency to put others’ needs before her own, issues she worked through in therapy. What began as sexual thrill-seeking led unexpectedly to self-discovery.

“I thought non-monogamy was going to be all about the sex,” she said. “I thought I was going on a big sexual adventure, and it was going to be super exciting. And it was, until it wasn’t.”

Eventually, Winter swore off men who were cheating and began seeing people who were also in open relationships, a demographic that became easier to find when online dating services added non-monogamous to their menus. Even then, options were limited.

Winter and her husband struggled with when and how to tell their sons about their arrangement, and wanted to wait until their children were mature enough to handle it. That plan failed when their oldest son, then 13, saw his dad’s online dating profile on his laptop, and texted his mother in a panic, asking if they were in an open marriage. Her youngest son found out in a similar way a few years ago, when he was 14, she said.

Understanding how empathy can immobilize us like that is a critical step for helping others — and ourselves.

Empathic distress explains why many people have checked out in the wake of these tragedies

Having concluded that nothing they do will make a difference, they start to become indifferent.

The symptoms of empathic distress were originally diagnosed in health care, with nurses and doctors who appeared to become insensitive to the pain of their patients.

Early researchers labeled it compassion fatigue and described it as the cost of caring.

when two neuroscientists, Olga Klimecki and Tania Singer, reviewed the evidence, they discovered that “compassion fatigue” is a misnomer. Caring itself is not costly. What drains people is not merely witnessing others’ pain but feeling incapable of alleviating it.

In times of sustained anguish, empathy is a recipe for more distress, and in some cases even depression. What we need instead is compassion.

empathy and compassion aren’t the same. Empathy absorbs others’ emotions as your own: “I’m hurting for you.”

Compassion focuses your action on their emotions: “I see that you’re hurting, and I’m here for you.”

“Empathy is biased,” the psychologist Paul Bloom writes. It’s something we usually reserve for our own group, and in that sense, it can even be “a powerful force for war and atrocity.”

Dr. Singer and their colleagues trained people to empathize by trying to feel other people’s pain. When the participants saw someone suffering, it activated a neural network that would light up if they themselves were in pain. It hurt. And when people can’t help, they escape the pain by withdrawing.

To combat this, the Klimecki and Singer team taught their participants to respond with compassion rather than empathy — focusing not on sharing others’ pain but on noticing their feelings and offering comfort.

A different neural network lit up, one associated with affiliation and social connection. This is why a growing body of evidence suggests that compassion is healthier for you and kinder to others than empathy:

When you see others in pain, instead of causing you to get overloaded and retreat, compassion motivates you to reach out and help

The most basic form of compassion is not assuaging distress but acknowledging it.

in my research, I’ve found that being helpful has a secondary benefit: It’s an antidote to feeling helpless.

To figure out who needs your support after something terrible happens, the psychologist Susan Silk suggests picturing a dart board, with the people closest to the trauma in the bull’s-eye and those more peripherally affected in the outer rings.

Once you’ve figured out where you belong on the dart board, look for support from people outside your ring, and offer it to people closer to the center.

Even if people aren’t personally in the line of fire, attacks targeting members of a specific group can shatter a whole population’s sense of security.

If you notice that people in your life seem disengaged around an issue that matters to you, it’s worth considering whose pain they might be carrying.

Instead of demanding that they do more, it may be time to show them compassion — and help them find compassion for themselves, too.

Your small gesture of kindness won’t end the crisis in the Middle East, but it can help someone else. And that can give you the strength to help more.

Anecdotally, it seems like everybody knows someone who has dropped out of the mainstream, vowing to vote for the AfD or talking about emigrating

What has started to dawn on us in recent months, and what the meeting in Potsdam laid bare, is that the far right is not about having horrific ideas — it is about enacting horrific ideas.

Germany’s far-right adherents really mean it. With funding, support and a very real chance of winning federal states this year, they are closer to power than they have ever been in the nearly 75-year history of post-Nazi Germany.

In his recent book “Triggerpunkte,” or “Trigger Points,” Steffen Mau, a sociologist at Humboldt University in Berlin, rejects the notion that German society is polarized neatly in two. In Germany, he argues, divisions instead run through several areas such as climate, migration and social justice. You can be moved by some issues, indifferent to others

In recent months, those motivated by their opposition to migration or climate policies were the most vocal and visible. Now those who care about democracy, minority rights and the rule of law have reached their trigger point, too.

The best argument of the other side! Jesus Christ—the other side? The whole point of the argument was to destroy the other side! I was there to illuminate and then devastate the other side by engaging deeply with the worst it had to offer.

I had learned the style and the rhetorical turns of making a great case, but I didn’t know the first thing about fortifying it with facts, reason, logic—or the best argument of the side I was treating in such a cavalier way.

Most of the time, the subjects we talk about are—for all of their flattening by cable news and internet wormholes and all the rest of it—extremely complicated.

Is there anything more satisfying than watching a debate in which the sophist gets defenestrated by someone smarter, better prepared, and obviously right?

Many college professors don’t want to do that today. They don’t want to “platform” a writer they think is wrong; they don’t want to participate in “both sides-ism.”

A teacher should never do your thinking for you. She should give you texts to read and guide you along the path of making sense of them for yourself. She should introduce you to the books and essays of writers who disagree with one another and ask you to determine whose case is better.

In the broadest possible sense, “what’s wrong” with the modern American university is that although it still understands itself to operate under the model established by the 19th-century German university—which emphasized academic freedom, seminars, and laboratories as means of allowing students to discover the truth for themselves—it’s becoming a parody of that model

The professors are going to tell you what to think, and you’re going to backfill that “truth” with research of your own.

“What’s different about College X,” she’ll say confidently, “is that our professors don’t teach you what to think. They teach you how to think.”

Stealing wasn’t something I necessarily wanted to do. It just happened to be the easiest way to stop the tension.

The first time I made this connection was in first grade, sitting behind a girl named Clancy. The pressure had been building for days. Without knowing exactly why, I was overcome with frustration and had the urge to do something violent.

I liked Clancy and I didn’t want to steal from her. But I wanted my brain to stop pulsing, and some part of me knew it would help. So, carefully, I reached forward and unclipped the bow. Once it was in my hand, I felt better, as if some air had been released from an overinflated balloon. I didn’t know why, but I didn’t care. I’d found a solution. It was a relief.

Together we went through the box. I explained what everything was and where it had come from. Once the box was empty, she stood and said we were going to return every item to its rightful owner, which was fine with me. I didn’t fear consequences and I didn’t suffer remorse, two more things I’d already figured out weren’t “normal.” Returning the stuff actually served my purpose. The box was full, and emptying it would give me a fresh space to store things I had yet to steal.

“Why did you take these things?” Mom asked me.I thought of the pressure in my head and the sense that I needed to do bad things sometimes. “I don’t know,” I said.“Well… Are you sorry?” she asked.“Yes,” I said. I was sorry. But I was sorry I had to steal to stop fantasizing about violence, not because I had hurt anyone.

Empathy, like remorse, never came naturally to me. I was raised in the Baptist church. I knew we were supposed to feel bad about committing sins. My teachers talked about “honor systems” and something called “shame,” which I understood intellectually, but it wasn’t something I felt. My inability to grasp core emotional skills made the process of making and keeping friends somewhat of a challenge. It wasn’t that I was mean or anything. I was simply different.

Now that I’m an adult, I can tell you why I behaved this way. I can point to research examining the relationship between anxiety and apathy, and how stress associated with inner conflict is believed to subconsciously compel people to behave destructively. I believe that my urge to act out was most likely my brain’s way of trying to jolt itself into some semblance of “normal.” But none of this information was easy to find. I had to hunt for it. I am still hunting.

For more than a century, society has deemed sociopathy untreatable and unredeemable. The afflicted have been maligned and shunned by mental health professionals who either don’t understand or choose to ignore the fact that sociopathy—like many personality disorders—exists on a spectrum.

After years of study, intensive therapy and earning a Ph.D. in psychology, I can say that sociopaths aren’t “bad” or “evil” or “crazy.” We simply have a harder time with feelings. We act out to fill a void. When I understood this about myself, I was able to control it.

It is a tragic misconception that all sociopaths are doomed to hopeless, loveless lives. The truth is that I share a personality type with millions of others, many of whom have good jobs, close-knit families and real friends. We represent a truth that’s hard to believe: There’s nothing inherently immoral about having limited access to emotion. I offer my story because I know I’m not alone.

What turned the neurotic Presbyterian teenager into the great founder of the European Enlightenment?

your life might actually get better. Give up the prospect of life after death, and you will finally really appreciate life before it. Give up metaphysics, and you can concentrate on physics. Give up the idea of your precious, unique, irreplaceable self, and you might actually be more sympathetic to other people.

Go back to your backgammon game after your skeptical crisis, Hume wrote, and it will be exactly the same game.

Desideri describes Tibetan Buddhism in great and accurate detail, especially in one volume titled “Of the False and Peculiar Religion Observed in Tibet.” He explains emptiness, karma, reincarnation, and meditation, and he talks about the Buddhist denial of the self.

That sure sounded like Buddhist philosophy to me—except, of course, that Hume couldn’t have known anything about Buddhist philosophy.

He spent the next five years in the Buddhist monasteries tucked away in the mountains around Lhasa. The monasteries were among the largest academic institutions in the world at the time. Desideri embarked on their 12-year-long curriculum in theology and philosophy. He composed a series of Christian tracts in Tibetan verse, which he presented to the king. They were beautifully written on the scrolls used by the great Tibetan libraries, with elegant lettering and carved wooden cases.

Desideri retreated to an even more remote monastery. He worked on his Christian tracts and mastered the basic texts of Buddhism. He also translated the work of the great Buddhist philosopher Tsongkhapa into Italian.

The drive to convert and conquer the “false and peculiar” in the name of some metaphysical absolute was certainly there, in the West and in the East. It still is

as I read Buddhist philosophy, I began to notice something that others had noticed before me. Some of the ideas in Buddhist philosophy sounded a lot like what I had read in Hume’s Treatise. But this was crazy. Surely in the 1730s, few people in Europe knew about Buddhist philosophy

La Flèche was also startlingly global. In the 1700s, alumni and teachers from the Royal College could be found in Paraguay, Martinique, the Dominican Republic, and Canada, and they were ubiquitous in India and China. In fact, the sleepy little town in France was one of the very few places in Europe where there were scholars who knew about both contemporary philosophy and Asian religion.

Twelve Jesuit fathers had been at La Flèche when Desideri visited and were still there when Hume arrived. So Hume had lots of opportunities to learn about Desideri.One name stood out: P. Charles François Dolu, a missionary in the Indies. This had to be the Père Tolu I had been looking for; the “Tolu” in Petech’s book was a transcription error. Dolu not only had been particularly interested in Desideri; he was also there for all of Hume’s stay. And he had spent time in the East. Could he be the missing link?

in the 1730s not one but two Europeans had experienced Buddhism firsthand, and both of them had been at the Royal College. Desideri was the first, and the second was Dolu. He had been part of another fascinating voyage to the East: the French embassy to Buddhist Siam.

Dolu was an evangelical Catholic, and Hume was a skeptical Protestant, but they had a lot in common—endless curiosity, a love of science and conversation, and, most of all, a sense of humor. Dolu was intelligent, knowledgeable, gregarious, and witty, and certainly “of some parts and learning.” He was just the sort of man Hume would have liked.

Of course, it’s impossible to know for sure what Hume learned at the Royal College, or whether any of it influenced the Treatise. Philosophers like Descartes, Malebranche, and Bayle had already put Hume on the skeptical path. But simply hearing about the Buddhist argument against the self could have nudged him further in that direction. Buddhist ideas might have percolated in his mind and influenced his thoughts, even if he didn’t track their source

my quirky personal project reflected a much broader trend. Historians have begun to think about the Enlightenment in a newly global way. Those creaky wooden ships carried ideas across the boundaries of continents, languages, and religions just as the Internet does now (although they were a lot slower and perhaps even more perilous). As part of this new global intellectual history, new bibliographies and biographies and translations of Desideri have started to appear, and new links between Eastern and Western philosophy keep emerging.

It’s easy to think of the Enlightenment as the exclusive invention of a few iconoclastic European philosophers. But in a broader sense, the spirit of the Enlightenment, the spirit that both Hume and the Buddha articulated, pervades the story I’ve been telling.

For a long time, the conventional wisdom was that the Jesuits were retrograde enforcers of orthodoxy. But Feingold taught me that in the 17th century, the Jesuits were actually on the cutting edge of intellectual and scientific life. They were devoted to Catholic theology, of course, and the Catholic authorities strictly controlled which ideas were permitted and which were forbidden. But the Jesuit fathers at the Royal College knew a great deal about mathematics and science and contemporary philosophy—even heretical philosophy.

But the characters in this story were even more strongly driven by the simple desire to know, and the simple thirst for experience. They wanted to know what had happened before and what would happen next, what was on the other shore of the ocean, the other side of the mountain, the other face of the religious or philosophical—or even sexual—divide.

Like Dolu and Desideri, the gender-bending abbé and the Siamese astronomer-king, and, most of all, like Hume himself, I had found my salvation in the sheer endless curiosity of the human mind—and the sheer endless variety of human experience.

Arthur: Part of it is because we have a rigid system of power, and so we’re ridiculously institutionalized in the way that people can rise and prosper

Americans speak a good line about meritocracy, but we don’t have a meritocracy. When it comes to our politics, we have a gerontocracy that is based on seniority, loyalty, and tenure. We have leaders with tons of wisdom, but they don’t have the vigor and the focus and the energy to be putting in the grinding work of national and international governance.

Matt: Happiness is your principal subject, and your work usually frames it in terms of advice to the individual: How can you be happy? How can I be happy? But in this political moment, there’s also a dimension of this that’s about collective happiness, the public good—a general happiness that is at stake in Biden’s decision. How do you balance that?

Arthur: You know the famous Zen Buddhist koan: What is the sound of one hand clapping? One interpretation of that koan is that the sound of one hand clapping is an illusion. And one version of that illusion is that your personal happiness is somehow meaningful. In fact, the clapping becomes a reality only when there’s a second hand.

In other words, your happiness is real only when somebody else is happy as well. So if you’re a public figure, then the good of the public is required to get the second hand clapping. Otherwise you’ll be living in illusion.

a philosopher at the University of Cambridge named Stephen Cave who wrote a really important book called Immortality. In it, he talks about how one of the ways to become immortal is to build a legacy, and the way to think about that is the internal struggle of Achilles. Obviously, the Greek hero is a mythological character, but his story presents an emblematic dilemma: The best way to achieve immortality is to secure your legacy through a heroic end; the worst way to get immortality—and the most efficacious way to destroy your legacy—is to just hang around. Do you see the irony? People who hang around because of their legacy are diminishing their legacy.

Arthur: So there’s personal advice and there’s political advice. The personal advice is that for all successful people, there comes a time to decide between being special and being happy. Being special—staying on top—is hard, tiring work. But it is an addiction, which is why people keep at it way beyond what seems reasonable, at great harm to themselves and others. Get sober; choose happiness.

The political advice is based on a lesson from history, that the mark of great leadership is what happens after leaders leave the scene. Did they teach the next generation and set up those who came after for success? And then did they step aside with grace and humility? Be able to answer yes to both of those questions.

A lot of the news, however, is bad.

The bad news includes examples of people who reacted to Saturday’s events by glorifying violence, or by mocking its victims

The abject tactical failures of the Secret Service pose structural questions that urgently need to be answered.

The first conspiracies came from Trump’s detractors. As soon as the first pictures of his injury emerged, some influential Democratic activists and advisors suggested that this was a false flag operation, designed to strengthen his appeal.

Biden has, for example, repeatedly claimed that he decided to enter the 2020 presidential race after hearing Trump referring to the neo-Nazis and white supremacists who assembled for a deadly rally in Charlottesville in 2017 as “very fine people.” But while Trump was characteristically meandering and irresponsible in his remarks after that rally, he explicitly stated that “I'm not talking about the neo-Nazis and the white nationalists, because they should be condemned totally.”

Parts of the left have justified some forms of violence in the last years. Movements like Antifa explicitly glorify political violence, reserving for themselves both the right to take action against anyone they consider fascist, and the right to determine who should be included in that category

All of this is shameful. It must be called out and condemned without hedging or special pleading. But it also shouldn’t be inflated to imply that the Democratic establishment or the mainstream media has in general started to glorify violence.

Conversely, there is no doubt that parts of the Republican Party and the conservative movement have glorified political violence in the last years.

All of this is shameful, all the more so for coming from the most senior officials within the Republican Party. All of this must be called out and condemned without hedging or special pleading, something that the conservative media ecosystem have notably failed to do.

no excuse for overstating the extent to which the other side embraces political violence. And that is something that the most senior Democrats, from Joe Biden on down, have consistently done.

But the extent of conspiracism was much worse on the right.

he question of the day has come to be whether it is appropriate to portray Trump as an existential threat to democracy.

If it was appropriate to resist Hitler by violent means, and Trump is his modern-day equivalent, then (so goes the tacit implication of the New Republic’s cover), why shouldn’t it be legitimate to resist Trump by violent means?

Depressingly often, in American politics, both sides are badly wrong. In this particular case, it seems to me that both sides are mostly right.

It is perfectly appropriate—even in the aftermath of Saturday’s unconscionable attack on Trump—to warn about what his presidency may mean for America’s democracy. But there is never an excuse—even and especially when the stakes are truly high—for fear-mongering that distorts the exact nature of that threat.

if moments of tragedy and upheaval reveal the true state of a country, the first draft of America’s report card puts it in danger of failing. Most Americans continue to abhor violence. Our mutual hatred still knows limits. And yet the mix of institutional failure, conspiracist thinking, and partisan fear-mongering is very potent. The risk that it may yet set in motion dynamics which overwhelm the decent instincts of most ordinary Americans remains very real

As a history teacher in a large, diverse suburban high school, I have spent more and more time in recent years trying (with mixed results) to "win back" white boys falling down dark internet rabbit holes of racist, Islamophobic and antisemitic conspiracy theories, misogyny, etc. Most of these boys of course do not end up as shooters (when I suspect that might be the case I go right to administration), but they do end up holding horrifying views that bode ill for the future of our polity.

What defies the typical "shooter" stereotype among most in this larger universe of white boys getting radicalized online is that most, though not all, of the latter (in my experience) are among my most intellectually curious, thoughtful and sensitive students. But, to use Professor Henderson's phraseology, they are not "alphas." Some have friends, even girlfriends, but none of them are part of the "popular" crowd. They are bright, but not "good at school" like the students who end up in your Ivy League courses. At 15 or 16 or 17, they feel (correctly) that they have something to offer the world, but feel they have been locked out of all the paths to success in their narrow world: They'll never be star athletes, or valedictorian, or one of the popular kids.

They feel like the message we as a society (schools, YA literature, "mainstream media") are sending them is that "You are privileged; you are the oppressor, you are the cause and beneficiary of all the world's injustices." The complexities of graduate level political theory are generally lost on a teenage boy who feels like the whole world is against him. The irony is these are the boys who actually care about issues of justice. The quarterback and the debate champion don't care if you throw their privilege in their face. They know their worth and are too busy to care.

I am sharing this comment not so much to identify what motivates shooters - I have no expertise in criminal pathology - but more in terms of the educational vacuum creating a generation of disaffected young men open to believe conspiracy theories because we are no longer offering them an alternative narrative of Americanism that speak to them as powerfully as those of the conspiracy theorists, the White Nationalists, and the miraculously save man who will be their retribution.

MAGA has replaced Reaganism as the chief operating system of the Republican Party.

If Democrats hope to win in the near future they have to take the MAGA worldview seriously, and respectfully make the case, especially to working-class voters, for something better.

In a volatile world, MAGA offers people security. It promises secure borders and secure neighborhoods. It offers protection from globalization, from the creative destruction of modern capitalism. It offers protection from an educated class that looks down on you and indoctrinates your children in school. It offers you protection from corporate predators.

the problem with MAGA — and here is where the Democratic opportunity lies — is that it emerges from a mode of consciousness that is very different from the traditional American consciousness.

Americans have a zeal for continual self-improvement, a “need tirelessly to tinker, improve everything and everybody, never leave anything alone.”

“the Spirit of America is best known in Europe by one of its qualities — energy.”

we saw ourselves, as the dynamic nation par excellence. We didn’t have a common past, but we dreamed of a common futur

Americans can’t be secure if the world is in flames. That’s why America has to be active abroad in places like Ukraine, keeping wolves like Vladimir Putin at bay.

Through most of our history, we were not known for our profundity or culture but for living at full throttle.

MAGA, on the other hand, emerges from a scarcity consciousness, a zero-sum mentality: If we let in tons of immigrants they will take all our jobs; if America gets browner, “they” will replace “us.”

MAGA is based on a series of victim stories: The elites are out to screw us. Our allies are freeloading off us. Secular America is oppressing Christian America.

MAGA looks less like an American brand of conservatism and more like a European brand of conservatism. It resembles all those generations of Russian chauvinists who argued that the Russian masses embody all that is good but they are threatened by aliens from the outside

MAGA looks like a kind of right-wing Marxism, which assumes that class struggle is the permanent defining feature of politics.

MAGA is a fortress mentality, but America has traditionally been defined by a pioneering mentality. MAGA offers a strong shell, but not much in the way of wings needed to soar.

If Democrats are to thrive, they need to tap into America’s dynamic cultural roots and show how they can be applied to the 21st century

My favorite definition of dynamism is adapted from the psychologist John Bowlby: All of life is a series of daring explorations from a secure base. If Democrats are to thrive, they need to offer people a vision both of the secure base and of the daring explorations.

The American consciousness has traditionally been an abundance consciousness.

Americans can’t be secure if the border is in chaos. Popular support for continued immigration depends on a sense that the government has things under control.

Americans can’t be secure if a single setback will send people to the depths of crushing poverty. That’s why the social insurance programs that Democrats largely built are so important.

offer people a vision of the daring explorations that await them. That’s where the pessimistic post-Reagan Republicans can’t compete

champion the abundance agenda that people like Derek Thompson and my colleague Ezra Klein have been writing about. We need to build things. Lots of new homes. Supersonic airplanes and high-speed trains.

If Republicans are going to double down on class war rhetoric — elites versus masses — Democrats need to get out of that business

They need to stand up to protectionism, not join the stampede.

Democrats need to throttle back the regulators who have been given such free rein that they’ve stifled innovation.

Democrats need to take on their teachers’ unions and commit to dynamism in the field of education.

tap back into the more traditional American aspiration: We are not sentenced to a permanent class-riven future but can create a fluid, mobile society.

The economist Michael Strain of the American Enterprise Institute has offered a telling psychic critique of MAGA economic thinking: “The economics of grievance is ineffective, counterproductive and corrosive, eroding the foundations of prosperity. Messages matter. Tell people that the system is rigged, and they will aspire to less

Champion personal responsibility, and they will lift their aspirations. Promoting an optimistic vision of economic life can increase risk tolerance, ambition, effort and dynamism.”

t aspiration is not like a brick that just sits there. Aspiration is more like a flame that can be fed or dampened

“The problem is desire. We need to *want* these things. The problem is inertia. We need to want these things more than we want to prevent these things.”

Young men backed Trump over Biden by 14 points in the merged Journal polls this year, a substantial swing from 2020. In that election, they supported Biden by 15 points, according to AP VoteCast, a voter survey. Young women in the Journal surveys backed Biden by 30 points and Democratic control of Congress by 34 points, essentially unchanged from 2020.

Women now make up a record 60% of college students and carry 66% of all student-loan debt, research shows.

The testosterone-fueled lineup, coming on the heels of Trump’s fist-pumping response to bullets flying past him, “positions Trump as an anti-hero that millions of young men—specifically, young, first-time voters—connect with and even aspire to,’’ said John Della Volpe, director of the Harvard Youth Poll. “It’s something they see everywhere they consume information, whether it’s in the gamer community, TikTok, Instagram.’’

“The American flag is in the background, and there’s blood on his face,” Mertz said, “I mean, it just looks pretty badass.”

The gender gap extends to opposing views of abortion, student-loan forgiveness and other issues affecting the lives of young adults.

Polling last week by the Journal found Harris leading Trump among young voters by about 10 percentage points, less support than Biden drew from the group in 2020. The sample size was too small to measure how voter preferences differ by gender among those under 30.

Some men say they have lost economic, cultural and political influence to women amid the focus on equity and diversity. Others expressed resentment over feminist and progressive attitudes on college campuses, in the entertainment industry and at many workplaces. 

In certain U.S. cities, young women are outpacing young men in median annual income and are more likely than young men to live apart from their parents. A larger share of women under 30 are reaching financial independence compared with young women in 1980, according to the Pew Research Center, while fewer young men are reaching that milestone compared with four decades ago.

The Democratic push for diversity is making them more likely to vote for Republicans, some men said. An April survey by the Pew Research Center found that 23% of men—and 33% of men who backed Trump—believed the advancement of women has come at their expense. 

Many young men feel abandoned by Democrats, saying Republican politicians are the ones making direct appeals to them, according to interviews with dozens of men under 30.

Biden successfully pressed for trillions of dollars in federal spending on infrastructure construction, semiconductor manufacturing and other sectors that traditionally employ men. Yet young men maintain an overwhelmingly negative view of him,

The shift toward Trump includes Black and Latino men. Young Black men had backed Biden over Trump by about 70 percentage points in 2020, and Latino men backed Biden by more than 40 points, according to AP VoteCast. 

Journal polls found support for Biden shrank this year before the president withdrew from the race, leaving him with a narrow lead, as small as in the single digits, among nonwhite men.

Some men interviewed said they were fearful of criticism by women and expressed their resentments only in private and with other men. Several said they hide their conservative views because women they know have said they won’t date right-leaning men.

Other men say they are drawn to the so-called manosphere, a loose collection of male influencers who espouse macho, “anti-woke” views. The hyper-masculinity of the right, many of them said, is at the core of its appeal, not policies or party politics.“Young men just want freedom, recklessness, adrenaline,” said Lester, who kickboxes in his spare time. 

Many young people said their political views hardened years before they could vote.“Even back in 2016, when I was a 12-year-old trying to make sense of my place in the world and one of the candidates for president was making crude remarks toward women about their body parts—even at that age I felt it wasn’t right,” Isabelle Ems, a 19-year-old rising junior at Pennsylvania State University, said of Trump.

Harrison Wells, 22, said Trump’s 2016 campaign initiated his shift to the political right. He recalled being confused by the apoplectic reaction from teachers and students to Trump’s victory. His high school canceled classes and held listening sessions with students.“People were crying, upset,” he said. “Everyone was hysterical.”The experience crystallized growing skepticism of his private Catholic high school outside Menlo Park, Calif., which organized lectures about the importance of access to abortion and contraceptives and celebrated transgender visibility. 

“I felt as though there was a narrative and certain school of thought that was being pushed on us aggressively,” said Wells. “That was what made me think and start learning more about politics.”

He led a chapter of a conservative group, Young Americans for Freedom, at the University of Wisconsin and voted for Trump in 2020. He sides with the former president on the economy, taxes and immigration.

Journal polling found that young men are open to Trump policy proposals that young women reject. That includes Trump’s idea to deploy troops to the U.S.-Mexico border and to deport millions of undocumented immigrants.