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Looking through a political lens, James Piereson in “Shattered Consensus” observes a collapse of the postwar understanding of government’s role, namely to promote full employment and to police a disorderly world. He expects a “fourth revolution” around the end of this decade, following the Jeffersonian upheaval of 1800, the Civil War and the New Deal. Such a revolution, he writes, is required or else “the polity will begin to disintegrate for lack of fundamental agreement.”

In “The Fourth Turning Is Here,” published this summer, demographic historian Neil Howe arrived at a similar conclusion. His view springs from a conviction that human history follows highly predictable cycles based on the “saeculum,” or typical human life span of 80 years or so, and the differing experiences of four generations within that span. The next “turning,” he predicts, is due in about 2033

It will resemble those in the 1760s, 1850s and 1920s, Howe writes, that produced “bone-jarring Crises so monumental that, by their end, American society emerged wholly transformed.”

Others see disaster’s origins in economics

Failure to resume strong growth and to produce greater economic equality will bring forth authoritarian regimes both left and right. This year, in his book “The Crisis of Democratic Capitalism,” Financial Times editor Martin Wolf advocated for an array of reforms, including carbon taxation, a presumption against horizontal mergers, a virtual ban on corporate share buybacks, compulsory voting, and extra votes for younger citizens and parents of children. He fears that, absent such measures, “the light of political and personal freedom might once again disappear from the world.”

Then there’s that little matter of our unconscionable and unpayable national debt, current and committed

Bowles called what’s coming “the most predictable economic crisis” — there’s that word again, aptly applied — “in history.” And that was many trillions of borrowing ago.

Now, market guru John Mauldin has begun forecasting a “great reset” when these unsustainable bills cannot be paid, when “the economy comes crashing down around our ears.” Writing in August, he said he sees this happening “roughly 7-10 years from now.”

Encouragingly, if vaguely, most of these seers retain their optimism. Piereson closes by imagining “a new order on the foundations of the old.” Confessing that he doesn’t “know exactly how it will work,” Mauldin expects us to “muddle through” somehow.

Howe, because he sees his sweeping, socially driven generational cycles recurring all the way back to the Greeks, is the most cavalier. Although “the old American republic is collapsing,” he says, we will soon pass through a “great gate in history,” resolve our challenges and emerge with a “new collective identity.”

Paradoxically, these ominous projections can help worrywarts like me move through what might be called the stages of political grief.

A decade ago, an optimist could tell himself that a democratically mature people could summon the will or the leaders to stop plundering its children’s futures, and to reconcile or at least agree to tolerate sincerely held cultural disagreements.

For a while after that, it seemed plausible to hope for incremental reforms that would enable the keeping of most of our safety-net promises, and for a cooling or exhaustion of our poisonous polarization.

Now, I’m grudgingly ready to surrender and accept that the cliché must be true: Washington will not face up to its duty except in a genuine crisis. Then and only then will we, as some would say, focus on the existential threats to our iconic institutions.

So maybe we might as well get on with it, and hope that we at least “muddle through.” I’ve arrived at the final stage: Crisis? Ready when you are.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

For instance, when a Harvard scholar such as Steven Pinker speaks of “disempowering D.E.I.” as a necessary reform in American higher education, he’s not opposing diversity itself. Pinker is liberal, donates substantially to the Democratic Party and “loathes” Donald Trump. The objections he raises are shared by a substantial number of Americans across the political spectrum.

, the problem with D.E.I. isn’t with diversity, equity, or inclusion — all vital values.

First, it is a moral necessity for colleges to be concerned about hateful discourse, including hateful language directed at members of historically marginalized groups. Moreover, colleges that receive federal funds have a legal obligation

I’ll share with you three pervasive examples

In the name of D.E.I., all too many institutions have violated their constitutional commitments to free speech, due process and equal protection of the law.

Yet that is no justification for hundreds of universities to pass and maintain draconian speech codes on campus, creating a system of unconstitutional censorship that has been struck down again and again and again in federal court. Nor is it a justification for discriminating against faculty members for their political views or for compelling them to speak in support of D.E.I.

There is a better way to achieve greater diversity, equity, inclusion and related goals. Universities can welcome students from all walks of life without unlawfully censoring speech. They can respond to campus sexual violence without violating students’ rights to due process. They can diversify the student body without discriminating on the basis of race

Second, there is a moral imperative to respond to sexual misconduct on campus.

that is no justification for replacing one tilted playing field with another. Compelled in part by constitutionally problematic guidance from the Obama administration, hundreds of universities adopted sexual misconduct policies that strip the most basic due process protections from accused students. The result has been systematic injustice

The due process problem was so profound that in 2019 a state appellate court in California — hardly a bastion of right-wing jurisprudence — ruled that “fundamental fairness” entitles an accused student to cross-examine witnesses in front of a neutral adjudicator.

Third, it is urgently necessary to address racial disparities in campus admissions and faculty hiring — but, again, not at the expense of the Constitution.

it is difficult to ignore the overwhelming evidence that Harvard attempted to achieve greater diversity in part by systematically downranking Asian applicants on subjective grounds, judging them deficient in traits such as “positive personality,” likability, courage, kindness and being “widely respected.” That’s not inclusion; it’s discrimination.

Our nation has inflicted horrific injustices on vulnerable communities. And while the precise nature of the injustice has varied — whether it was slavery, Jim Crow, internment or the brutal conquest of Native American lands — there was always a consistent theme: the comprehensive denial of constitutional rights.

But one does not correct the consequences of those terrible constitutional violations by inflicting a new set of violations on different American communities in a different American era. A consistent defense of the Constitution is good for us all,

The danger posed by D.E.I. resides primarily not in these virtuous ends, but in the unconstitutional means chosen to advance them.

Virtuous goals should not be accomplished by illiberal means.

Since 2016, there have been two competing visions for the Democratic Party. One is the promise that began with Barack Obama of a multiracial coalition that would grow stronger as America’s demographics shifted; the other is the political revolution championed by Bernie Sanders as a way to unite nonvoters with the working class

Ms. Ocasio-Cortez bridges the gap between the two

what’s clear is that at a time when Democrats are struggling, she is quietly laying the groundwork to build a coalition broader than the one she came to power with, unafraid to take risks along the way.

After five years in Congress, she has emerged as a tested navigator of its byzantine systems, wielding her celebrity to further her political aims in a way few others have.

Three terms in, one gets the sense that we’re witnessing a skilled tactician exiting her political adolescence and coming into her own as a veteran operator out to reform America’s most dysfunctional political body.

To grasp what sets Ms. Ocasio-Cortez apart from many of her colleagues, you have to understand where she finds allies

In 2019, she and Senator Ted Cruz of Texas considered joining forces to write a bill that would bar former members of Congress from becoming lobbyists. Asked why she would consider an alliance with someone so loathed by liberals, she said, “I will swallow all of my distaste in this situation because we have found a common interest.”

It was a window into the politician she would become: pragmatic and results-driven, willing to work with people she considers her political adversaries, at least on legislation that appeals to her base

She has attributed the success of these efforts at least in part to her role as the second most powerful Democrat on the House Oversight Committee, which she said has “opened many windows” for collaboration.

while these bills may seem like small victories, they are more than that because, in a sense, she is redefining what bipartisanship looks like in Washington.

For decades, bipartisanship has meant bringing together moderates, lobbyists and establishment insiders to produce watered-down legislation unpalatable to many voters in both political partie

What Ms. Ocasio-Cortez is doing is different; she’s uniting politicians on the fringes of American politics around a broadly popular set of policies.

Americans in both parties overwhelmingly say that they don’t trust the government to do the right thing and that donors and lobbyists have too much sway over the legislative process.

more than 8 in 10 Americans believe politicians “are more focused on fighting each other than on solving problems.” One-fifth of respondents said lack of bipartisan cooperation was the biggest problem with the political system.

Ms. Ocasio-Cortez’s efforts to reach out to Republicans are offering what a sizable portion of Americans want from Congress: a return to getting things done.

The few policy matters on which progressives and conservatives align often boil down to a distrust of politicians and of big corporations, particularly technology companies and pharmaceutical giants.

Ms. Ocasio-Cortez has shrewdly made those causes her passion, building alliances with conservative colleagues interested in holding these industries accountable.

Last spring, she cosponsored a bill with, among others, Brian Fitzpatrick, a moderate Republican from Pennsylvania, and Matt Gaetz, the Florida rabble-rouser who has become one of Mr. Trump’s most steadfast allies. The legislation would bar members of Congress from trading individual stocks, a measure that as of the fall of 2022 was supported by nearly 70 percent of voters across party lines.

On Gaza, too, she has been willing to buck other members of her party to pursue an agenda that a majority of voters support. She was one of the first Democrats to call for a cease-fire; within weeks, nearly 70 percent of Americans said Israel should call one and try to negotiate with Hamas.

In March, Ms. Ocasio-Cortez was accosted by a handful of protesters who demanded that she call Israel’s war in Gaza a genocide.

Less than three weeks later, Ms. Ocasio-Cortez did accuse Israel of genocide and chastised the White House for providing military aid to the country while it blockaded Gaza. “If you want to know what an unfolding genocide looks like,” Ms. Ocasio-Cortez said in a speech on the House floor, “open your eyes. It looks like the forced famine of 1.1 million innocents. It looks like thousands of children eating grass as their bodies consume themselves, while trucks of food are slowed and halted just miles away.”

Last month, she voted against providing additional funding for Israel. Those were unpopular positions in Congress, where unconditional support for the country remains the norm, but they put her in line with a majority of Democratic voters.

These stances haven’t been enough to quell the doubts from a faction of the left that helped get her elected. Over the past few weeks, some have accused her of caving in to pressure from moderate Democrats

. Ms. Ocasio-Cortez has taken much of the heat from leftist activists who see her as a symbol of the contradictions and compromises inherent in the political system. It may not be realistic to expect absolute purity from her; she is, after all, a politician. But these critiques overlook the promise of what she’s doing behind the scenes.

Democratic pollsters and strategists are searching for ways for Mr. Biden to win back Muslims and Arab Americans in swing states such as Michigan and Georgia, recent college graduates who hoped to have their student debt forgiven, immigrant-rights activists and Latinos.

Some of the betrayal these voters feel was hardly the president’s fault; he was hampered on student loan debt by a federal judiciary stacked with judges sympathetic to conservative legal arguments, and Congress refused to pass the comprehensive immigration bill he supported in 2021, which would have provided legal status to as many as 11 million undocumented immigrants.

A more gifted orator might have been able to make the structural impediments in his way clear to voters, while also putting forth a proactive vision for dismantling the core problems baked into our politics.

In that, someone like Ms. Ocasio-Cortez, who endorsed Mr. Biden for re-election in 2023, may be able to help. She’s the Democratic Party’s most charismatic politician since Barack Obama and its most ardent populist since Bernie Sanders.

she can offer voters something more substantial than a hollow rebuke of Trumpism

Last month, when the journalist Mehdi Hasan asked her how she’d respond to “a young progressive or Arab American who says to you, ‘I just can’t vote for Biden again after what he’s enabled in Gaza,’” Ms. Ocasio-Cortez said a vote for Mr. Biden didn’t necessarily mean an endorsement of all his policies. “Even in places of stark disagreement, I would rather be organizing under the conditions of Biden as an opponent on an issue than Trump,” she said. It was a shrewd political maneuver, designed to distance herself from Democrats who support Israel unconditionally, while meeting voters — some of whom have lost family members in Gaza — where they are

There are, of course, limits to this strategy. Some on the left see Ms. Ocasio-Cortez’s endorsement of Mr. Biden as a betrayal of progressive values, particularly in the wake of the climbing death toll in Gaza.

The moderate Republicans who turned out for Mr. Biden in 2020 might shrink from a Democratic Party led by someone they consider an outspoken progressive.

But for every moderate or leftist voter lost with a strategy like Ms. Ocasio-Cortez’s, the Democratic Party may be able to win someone new — from the pool of disillusioned Americans who feel shut out of the political process.

guided by a fascination with the wayward paths to fame, he half-unwittingly sows doubt about the justice of the American rise to artistic leadership in the postwar era. In his erudite account, artistic success owes little to vision and purpose, more to self-promotion, but most to unanticipated adoption by bigger systems with other aims, principally oriented toward money, political advantage, or commercial churn

For the greatness and inevitability of artistic consecration, Menand substitutes the arbitrary confluences of forces at any given moment.

The curriculum runs chapter by chapter through George Kennan, George Orwell, Jean-Paul Sartre, Hannah Arendt, Jackson Pollock, Lionel Trilling, Allen Ginsberg, Claude Lévi-Strauss, Robert Rauschenberg and John Cage, Elvis and the Beatles, Isaiah Berlin, James Baldwin, Jack Kerouac, Andy Warhol, Susan Sontag, and Pauline Kael. Each biography opens a door to a school or trend of work

Menand’s is not a “great man” view of history, because no one seems particularly great. One gets a feeling for Sartre as a person, a limited knowledge of how Sartre made Being and Nothingness, and a vivid sense of how the book made Sartre a celebrity. Then one learns how a troupe of others came along and rode his success like a sled.

Menand zooms in and out between individual egomaniacs and the milieus that facilitated their ascent and profited from their publicity.

group biographies, in miniature, of the existentialists, the Beats, the action painters, the Black Mountain School, the British Invasion, the pop artists, and many coteries more—are enchanting singly but demoralizing as they pile up

All of these enterprises look like hives of social insects, not selfless quests for truth or beauty. Menand is a world-class entomologist: He can name every indistinguishable drone, knows who had an oversize mandible, who lost a leg, who carried the best crumbs.

From this vantage, the monuments really are just anthills.

Menand is truly one of the great explainers. He quotes approvingly a lesson taken by Lionel Trilling from his editor Elliot Cohen: “No idea was so difficult and complex but that it could be expressed in a way that would make it understood by anyone to whom it might conceivably be of interest.”

Menand’s account of each is an abbreviated tour de force. His explanations work at all levels: interpretation for scholars, review for general readers, introductions for neophytes. Where another writer would take 20 pages to tell us why someone or something mattered historically, Menand does it in two.

He is accurate, he is insightful, and he is not a dumber-downer

The underlying theory of the book rests on a picture of what makes for “cultural winners,” works and ideas that Menand defines as

Menand’s recountings are less concerned with the changing meanings of individual works than with their successive adoptions and co-optations, in defiance of depth and meaning. It is a process of “winning” often based on cults of personality, indifference to complex origins, and the fortune or misfortune of timing

goods or styles that maintain market share through “generational” taste shifts—that is, through all the “the king is dead; long live the king” moments that mark the phases of cultural history for people living through it.

Menand is notably excellent on how commercial, regulatory, and technological changes determined which kinds of artwork made it to the public. His analysis helps demystify trends in commercial forms like film and pop music, especially when they otherwise seemed to run against the grain of pure profit

Often Menand’s point seems to be that the culture’s reigning talkers and salespeople and debaters need to conjure figures to venerate and attack (in ceaseless alternation) for short-range purposes of attention and competition. Any given work—1984, say, or Bonnie and Clyde—isn’t much of anything until it becomes a counter in other people’s games.

The central question of this period in culture might be whether U.S. artists lived up to expectations

In 1945, Europe was in ruins. America was rich and productive and dictated the terms of the postwar economic and political order. Certainly the U.S. had the power to pretend to cultural glory, too. But was it a pretense, or did Americans really continue and exceed the prewar triumphs of European modernism?

Most histories of the arts after 1945 assume that the greatest American successes deserved their fame.

The thrust of many of Menand’s retellings is that “in the business of cultural exchange, misprision is often the key to transmission.” Fame comes through misreadings, fantasies, unintended resonances, charisma, and publicity.

Menand’s book bequeaths the sense that the last laugh may truly have been on the self-seriousness of a whole historical period, one that treated its most publicized and successful arts figures far too generously, giving them too much credit for depth and vision, while missing the cynical forces by which they’d been buoyed up and marketed

Where did rock ’n’ roll come from?” Menand wonders. He answers that it was “the by-product of a number of unrelated developments in the American music business” that redirected sales to teenagers, and also the result of new radio-station competition, the partial racial desegregation of the music charts, and the arrival of 200-disc jukeboxes

The idea of a “culture industry”

is used unironically by Menand to name the vastly scaled-up production and consumption of all artistic experience. “The culture industries, as they expanded, absorbed and commercialized independent and offbeat culture-makers, and the university, as it expanded, swallowed up the worlds of creative writing and dissident political opinion.”

With his eye on this process, we miss out on artists and thinkers who dug deep and stayed home, who produced as hermits or eccentrics or introverted students of their art

“Foreign film” in America in the ’50s and ’60s—when independent art cinemas emerged, showing imports such as work by Ingmar Bergman and the French New Wave—proves to have been energized by a successful federal-government antitrust action against the monopolistic Hollywood studios

I can imagine The Free World leaving my hypothetical college senior, denizen of the bleak attention economy of the 21st century, feeling liberated to discover that culture was no better—no more committed to a quest for what is true, noble, lasting, and beautiful—in the world of the Baby Boomers and beaming grandparents.

The book is so masterful, and exhibits such brilliant writing and exhaustive research, that I wonder whether Menand could truly have intended where his history of the postwar era landed me. I learned so much, and ended up caring so much les

“The Lebanese war taught me early about the ugliness of tribalism and religious dogma,” Saad wrote. “It likely informed my subsequent disdain for identity politics, as I grew up in an ecosystem where the group to which you belonged mattered more than your individuality.” 

Musk has said his concerns about Woke Mind Virus, his way of labeling progressive liberal beliefs that he says are overly politically correct and stifling to public debate and free speech, helped fuel his desire to acquire the social-media company Twitter turned X in late 2022. It is on that platform where Musk, 52 years old, has aired many of his concerns.

For his part, Musk says his politics are “fairly moderate”—what he describes as his supporting safe cities, secure borders, a neutral judiciary and sensible spending. And, he adds, what he calls being “pro environment.”

Still, Musk is prone to painting risks at their most extreme and gravitating to others with similar world views. 

“For many years now, I have warned that the path that the West is taking will result in civil war. It might take 5 years, 50 years, or 100 years but it is inevitable,” Saad tweeted on the day of Tesla’s quarterly earnings call last month. 

Before joining that call, Musk was on X, agreeing with Saad in a thread of responses. “War will come whether we want it or not,” Musk posted. 

But is the gender phantasm as crucial to the global far right as Butler claims?

Butler has little to say about the appeal of nationalism and community, insistence on ethnic purity, opposition to immigration, anxiety over economic and social stresses, fear of middle-class-status loss, hatred of “elites.”

why Hungarian Prime Minister Viktor Orbán is so popular, it would be less his invocation of the gender phantasm and more his ruthless determination to keep immigrants out, especially Muslim ones, along with his delivery of massive social services to families in an attempt to raise the birth rate

The chapter of Who’s Afraid of Gender? that is most relevant for American and British readers is probably the one about the women, many of them British, whom opponents call “TERFs” (trans-exclusionary radical feminists), but who call themselves “gender-critical feminists.”

But is obsession with “gender” really the primary motive behind current right-wing movements? And why is it so hard to trust that the noise around “gender” might actually be indicative of people’s real feelings, and not just the demagogue-fomented distraction Butler asser

Instead of proving that “gender” is a crucial part of what motivates popular support for right-wing authoritarianism, Butler simply asserts that it is, and then ties it all up with a bow called “fascism.”

ascism is a word that Butler admits is not perfect but then goes on to use repeatedly. I’m sure I’ve used it myself as a shorthand when I’m writing quickly, but it’s a bit manipulative. As used by Butler and much of the left, it covers way too many different issues and suggests that if you aren’t on board with the Butlerian worldview on every single one of them, a brown shirt must surely be hanging in your closet.

As they define it—“fascist passions or political trends are those which seek to strip people of the basic rights they require to live”—most societies for most of history have been fascist, including, for long stretches, our own

Instead of facing up to the problems of, for example, war, declining living standards, environmental damage, and climate change, right-wing leaders whip up hysteria about threats to patriarchy, traditional families, and heterosexuality.

They discuss only two authors at any length, the philosopher Kathleen Stock and J. K. Rowling. Butler does not engage with their writing in any detail—they do not quote even one sentence from Stock’s Material Girls: Why Reality Matters for Feminism, a serious book that has been much discussed, or indeed from any other gender-crit work, except for some writing from Rowling, including her essay in which she describes domestic violence at the hands of her first husband, an accusation he admits to in part.

They dismiss, with that invocation of a “phantasm,” apprehension about the presence of trans women in women’s single-sex spaces, (as well as, gender-crits would add, biological men falsely claiming to be trans in order to gain access to same), concerns for biologically female athletes who feel cheated out of scholarships and trophies, and the slight a biological woman might experience by being referred to as a “menstruator.”

Butler wants to dismiss gender-crits as fascist-adjacent: Indeed, in an interview, they compare Stock and Rowling to Putin and the pope.

It does seem odd that Butler, for whom everything about the body is socially produced, would be so uninterested in exploring the ways that trans identity is itself socially produced, at least in part—by, for example, homophobia and misogyny and the hypersexualization of young girls, by social media and online life, by the increasing popularity of cosmetic surgery, by the libertarian-individualist presumption that you can be whatever you want.

what is authenticity

In every other context, Butler works to demolish the idea of the eternal human—everything is contingent—except for when it comes to being transgender. There, the individual, and only the individual, knows themself.

I can't tell you how many left and liberal people I know who keep quiet about their doubts because they fear being ostracized professionally or socially. Nobody wants to be accused of putting trans people's lives in danger, and, after all, don't we all want, as the slogan goes, to “Be Kind”?

The trouble is that, in the long run, the demand for self-suppression fuels reaction. Polls show declining support for various trans demands for acceptance . People don’t like being forced by social pressure to deny what they think of as the reality of sex and gender.

They cite the civil-rights activist and singer Bernice Johnson Reagon’s call for “difficult coalitions” but forget that coalitions necessarily involve compromise and choosing your battles, not just accusing people of sharing the views of fascists

What if instead of trying to suppress the questioning of skeptics, we admit we don’t have many answers? What if, instead, we had a conversation? After all, isn’t that what philosophy is all about?

17 percent of G.D.P.

there is now one administrator or manager for every 4.7 employees, doing things like designing anti-harassment trainings, writing corporate mission statements, collecting data and managing “systems.”

This situation is especially grave in higher education. The Massachusetts Institute of Technology now has almost eight times as many nonfaculty employees as faculty employees

The general job of administrators, who are invariably good and well-meaning people, is to supervise and control, and they gain power and job security by hiring more people to work for them to create more supervision and control

As Philip K. Howard has been arguing for years, good organizations give people discretion to do what is right. But the trend in public and private sector organizations has been to write rules that rob people of the power of discretion

Their power is similar to what Annie Lowrey of The Atlantic has called the “time tax.” If you’ve ever fought a health care, corporate or university bureaucracy, you quickly realize you don’t have the time for it, so you give up

kids’ activities, from travel sports to recess, are supervised, and rules dominate. Parents are afraid their kids might be harmed, but as Jonathan Haidt and Greg Lukianoff have argued, by being overprotective, parents make their kids more fragile and more vulnerable to harm.

High school students design their lives to fit the metrics that college admissions officers require. And what traits are selective schools looking for? They’re looking for students who are willing to conform to the formulas the gatekeepers devise.

t Stanford is apparently now tamed. I invite you to read Ginevra Davis’s essay “Stanford’s War on Social Life” in Palladium, which won a vaunted Sidney Award in 2022 and details how university administrators cracked down on student initiatives to make everything boring, supervised and safe.

Mark Edmundson teaches literature at the University of Virginia. The annual self-evaluations he had to submit used to be one page. Now he has to fill out about 15 electronic pages of bureaucratese that include demonstrating how his work advances D.E.I., to make sure his every waking moment conforms to the reigning ideology.

the whole administrative apparatus comes with an implied view of human nature. People are weak, fragile, vulnerable and kind of stupid. They need administrators to run their lives

The result is the soft despotism that Tocqueville warned us about centuries ago, a power that “is absolute, minute, regular, provident and mild.”

this kind of power is now centerless. Presidents and executives don’t run companies, universities or nations. Power is now held by everyone who issues work surveys and annual reports, the people who create H.R. trainings and collect data

Trumpian populism is about many things, but one of them is this: working-class people rebelling against administrators. It is about people who want to lead lives of freedom, creativity and vitality, who find themselves working at jobs, sending their kids to schools and visiting hospitals, where they confront “an immense and tutelary power” (Tocqueville’s words) that is out to diminish them.

“The evolution of cooperation required out-group hatred. Which is really sad,” said Nicholas Christakis, a Yale sociologist and author of “Blueprint: The Evolutionary Origins of a Good Society.”

No researcher argues that human nature is the sole, or even the primary, cause of today’s polarization. But savvy political operatives can exploit, leverage and encourage it. And those operatives are learning from their triumphs in divide-and-conquer politics.

“We wouldn’t have civilizations if we didn’t create groups. We are designed to form groups, and the only way to define a group is there has to be someone who’s not in it,” Mason said.

Experiments have revealed that “children as young as two will prefer other children randomly assigned to the same T-shirt color,”

enmity and derision can arise independently of any rational reason for it.

Mason and Christakis point to a famous-among-academics experiment from 1954. Social psychologist Muzafer Sherif took 22 Boy Scouts and separated them into two groups camping at Robbers Cave State Park in Oklahoma. Only after a week did they learn that there was another group at the far end of the campground.

What they did next fascinated the research team. Each group developed irrational contempt for the other. The boys in the other group were seen not just as rivals, but as fundamentally flawed human beings. Only when the two groups were asked to work together to solve a common problem did they warm up to one another.

And because many more districts are now deeply red or blue, rather than a mix of constituencies, House members have fewer reasons to adopt moderate positions.

“Homo sapiens is a social species; group affiliation is essential to our sense of self. Individuals instinctively think of themselves as representing broad socioeconomic and cultural categories rather than as distinctive packages of traits,”

Here’s where psychology gives way to political science. The American political system may cultivate “out-group” hatred, as academics put it. One of the scarce resources in this country is political power at the highest levels of government. The country has no parliamentary system in which multiple parties form governing coalitions.

Add to this fact the redistricting that ensures there are fewer truly competitive congressional races. The two parties have inexorably moved further apart ideologically, and leaders are more likely to be punished — “primaried” — if they reach across the aisle.

Shanto Iyengar, a Stanford political psychologist who coined the term “affective polarization,” explained in a 2018 paper why people typically identify with a group.

Human nature hasn’t changed, but technology has. The fragmentation of the media has made it easier to gather information in an echo chamber, Iyengar said. He calls this “sorting.” Not only do people cluster around specific beliefs or ideas, they physically cluster, moving to neighborhoods where residents are likely to look like them and think like them.

Partisan clustering has increased even within households. In 1965, Iyengar said, only about 60 percent of married couples had the same party registration. Today, the figure is greater than 85 percent

Asked in the summer of 2022 if they agree or disagree that members of the other party “lack the traits to be considered fully human — they behave like animals,” about 30 percent in both parties agreed, Mason’s research shows.

Research shows that affective polarization is intensifying across the political spectrum. Recent survey data revealed that more than half of Republicans and Democrats view the other party as “a threat,” and nearly as many agree with the description of the other party as “evil,” Mason said.

A recent paper published in the journal Science argued that the three core ingredients of political sectarianism are “othering, aversion, and moralization.” Trump has mastered that recipe. He activates emotional responses in his followers by telling them that they are threatened.

The basic driver is this: “Europe has an aging population that values its free time and social benefits over work and productivity. (This reduces labor force participation, innovation potential, and the economic growth of the continent.)

The eurozone economy grew about 6% over the past 15 years, measured in dollars, compared with 82% for the US, according to International Monetary Fund data. That has left the average EU country poorer per head than every US state except Idaho and Mississippi

If the current trend continues, by 2035 the gap between economic output per capita in the US and EU will be as large as that between Japan and Ecuador today

even in Smith’s figures, there is no Northern European economy that outperforms the US.

The US economy has grown 82% in fifteen years! Barring anything more than a mild recession, that means that we can expect the US economy to more than double by the time we hit 20 years from 2008. Isn’t that wonderful?

It’s not just a case of doubling the overall size of the economy. The increase in wealth has been widely distributed.

I was struck by a calculation by George Washington University’s Stephen Rose that he describes at a center-left newsletter called The Liberal Patriot

Deciding what is “middle class” versus “lower middle class” versus “upper middle class” is difficult, and every analysis sets up different cutoffs between these categories. But Rose sets a reasonable level, describing “upper middle class” as an income between $100,000 and $350,000

Using this measure, there was real growth in every rung of the economic ladder over the period from 1979 to 2019, with each ascending step having slightly higher percentage gain….

In brief, economic growth from 1979 to 2019 led more of the population to move up to higher social classes. As Table 1 shows, the bottom two categories—poor and near-poor plus lower middle class—went from a combined 49 percent to 29 percent

The size of the [core middle class] also declined, down from 39 percent to 31 percent over these years

These declines manifest themselves in a massive—and massively under-covered—growth of the [upper middle class], spiking from 13 percent in 1979 to 37 percent in 2019.

America has always thought of itself as a middle-class country. But we are rapidly becoming an upper-middle-class country

This is now the largest category, and at the rate we’re going, it will soon be an outright majority.

upper-middle-class people can afford more welfare-state spending, and they also have more access to education and, frankly, the luxury of agonizing over something other than our pocketbooks. It has been a long time since most Americans were concerned about how to put a roof over our heads, so we have moved on from “kitchen table” issues to concerns about values and status and self-image.

in this context, the Old Left welfare-state programs look, not merely unnecessary, but callous and cruel

the incentives created by welfare programs discourage work for the poor. But in a growing and thriving upper-middle-class country, this looks like a way to create a permanent underclass who are kept in poverty so we can congratulate ourselves on our compassion and generosity

some of this may also explain the right’s belligerent opposition to immigration. If we are becoming an upper-middle-class country, perhaps we are taking on some of the attitudes of a gated community that wants to keep out the riff-raff.

a 2022 Reuters investigation found that some American clinics were quite aggressive with treatment: None of the 18 U.S. clinics that Reuters looked at performed long assessments on their patients, and some prescribed puberty blockers on the first visit.

As Cass writes in her report, “The toxicity of the debate is exceptional.” She continues, “There are few other areas of health care where professionals are so afraid to openly discuss their views, where people are vilified on social media and where name-calling echoes the worst bullying behavior.”

The report’s greatest strength is its epistemic humility. Cass is continually asking, “What do we really know?” She is carefully examining the various studies — which are high quality, which are not. She is down in the academic weeds.

he notes that the quality of the research in this field is poor. The current treatments are “built on shaky foundations,” she writes in The BMJ. Practitioners have raced ahead with therapies when we don’t know what the effects will be. As Cass tells The BMJ, “I can’t think of another area of pediatric care where we give young people a potentially irreversible treatment and have no idea what happens to them in adulthood.”

her core conclusion is this: “For most young people, a medical pathway will not be the best way to manage their gender-related distress.” She realizes that this conclusion will not please many of the young people she has come to know, but this is where the evidence has taken her.

In 1877 a British philosopher and mathematician named William Kingdon Clifford published an essay called “The Ethics of Belief.” In it he argued that if a shipowner ignored evidence that his craft had problems and sent the ship to sea having convinced himself it was safe, then of course we would blame him if the ship went down and all aboard were lost. To have a belief is to bear responsibility, and one thus has a moral responsibility to dig arduously into the evidence, avoid ideological thinking and take into account self-serving biases.

“It is wrong always, everywhere, and for anyone, to believe anything upon insufficient evidence,” Clifford wrote

A belief, he continued, is a public possession. If too many people believe things without evidence, “the danger to society is not merely that it should believe wrong things, though that is great enough; but that it should become credulous, and lose the habit of testing things and inquiring into them; for then it must sink back into savagery.”

Since the Trump years, this habit of not consulting the evidence has become the underlying crisis in so many realms. People segregate into intellectually cohesive teams, which are always dumber than intellectually diverse teams. Issues are settled by intimidation, not evidence

Our natural human tendency is to be too confident in our knowledge, too quick to ignore contrary evidence. But these days it has become acceptable to luxuriate in those epistemic shortcomings, not to struggle against them. See, for example, the modern Republican Party.

She writes in her report, “The option to provide masculinizing/feminizing hormones from age 16 is available, but the review would recommend extreme caution.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The simplest way of outlining the ideal university policy toward protest is to say that it should protect free speech, respect civil disobedience and uphold the rule of law

universities should protect the rights of students and faculty on a viewpoint-neutral basis, and they should endeavor to make sure that every member of the campus community has the same access to campus facilities and resources.

That also means showing no favoritism between competing ideological groups in access to classrooms, in the imposition of campus penalties and in access to educational opportunities

Indefinitely occupying a quad violates the rights of other speakers to use the same space. Relentless, loud protest violates the rights of students to sleep or study in peace. And when protests become truly threatening or intimidating, they can violate the civil rights of other students, especially if those students are targeted on the basis of their race, sex, color or national origin.

Noise limits can protect the ability of students to study and sleep. Restricting the amount of time any one group can demonstrate on the limited open spaces on campus permits other groups to use the same space.

Civil disobedience is distinct from First Amendment protected speech. It involves both breaking an unjust law and accepting the consequences.

In a 1965 appearance on “Meet the Press,” the Rev. Dr. Martin Luther King Jr. described the principle perfectly: “When one breaks the law that conscience tells him is unjust, he must do it openly, he must do it cheerfully, he must do it lovingly, he must do it civilly — not uncivilly — and he must do it with a willingness to accept the penalty.”

But what we’re seeing on a number of campuses isn’t free expression, nor is it civil disobedience. It’s outright lawlessness

reasonable time, place and manner restrictions are indispensable in this context. Time, place and manner restrictions are content-neutral legal rules that enable a diverse community to share the same space and enjoy equal rights.

Administrators and faculty members will often abandon any pretense of institutional neutralit

For many administrators, the very idea of neutrality is repugnant. It represents a form of complicity in injustice that they simply can’t and won’t stomach. So they nurture and support one side. They scorn the opposition, adopting a de facto posture that says, “To my friends, everything; for my enemies, the law.”

In March, a small band of pro-Palestinian students at Vanderbilt University in Nashville pushed past a security guard so aggressively that they injured him, walked into a university facility that was closed to protest, and briefly occupied the building. The university had provided ample space for protest, and both pro-Israel and pro-Palestinian students had been speaking and protesting peacefully on campus since Oct. 7.

But these students weren’t engaged in free speech. Nor were they engaged in true civil disobedience. Civil disobedience does not include assault, and within hours the university shut them down. Three students were arrested in the assault on the security guard, and one was arrested on charges of vandalism. More than 20 students were subjected to university discipline; three were expelled; and one was suspended.

The University of Chicago has long adhered to the Kalven principles, a statement of university neutrality articulated in 1967 by a committee led by one of the most respected legal scholars of the last century, Harry Kalven Jr. At their heart, the Kalven principles articulate the view that “the instrument of dissent and criticism is the individual faculty member or the individual student. The university is the home and sponsor of critics; it is not itself the critic. It is, to go back once again to the classic phrase, a community of scholars.”

“We did things like bring over shrapnel from Ukraine, from cruise missiles that exploded in civilian areas, and put it on their desk and say, look, this is what we’re up against,” Murskyj said. “You know, this landed in somebody’s house, and now it’s in your office.”

“The intensity was high; there was energy in the air. And we realized that we needed to do everything that we possibly could to make this happen.” Murskyj said, adding that there were “dozens of organizations, and hundreds if not thousands of individuals, who worked hard” to get the legislation passed.

“I think the most effective thing [the Zelensky administration] did was, they listened, and then they gave the speaker space to work the issue,” said a person familiar with Johnson’s position, who spoke on the condition of anonymity because of the political sensitivity of the issue. “They took him at his word after that meeting with Zelensky in December.”

Johnson indicated early on that he would support the legislation if his main questions were addressed, those involved in the talks said. Over time, he became an ally.

“Up until that point, it had really been an aggressive pressure campaign,” the person said. “And really, from my view, it was having the opposite effect because it was just making the people who were ‘never Ukraine-ers’ say, ‘They’re just eviscerating you; they’re not interested in giving you space or what’s in America’s interests.’”

For Johnson, a Southern Baptist, arguments from fellow members of the evangelical community were particularly important, those involved in the process said. The speaker met numerous groups of religious leaders from the United States and Ukraine who pushed him to pass the aid bill.

American evangelicals helped dispel a narrative circulating in the conservative media that Ukraine was persecuting Christian communities, pointing out that it was in fact Russia that was restricting religious freedom.

Documenta was a very big moment for artists on this issue. Everyone started getting very afraid. What we’ve been experiencing is a gap between the cultural establishment and the political structures that fund the culture scene.

I have a lot of Palestinian friends. A lot of Israeli friends. A lot of

friends with an immigrant background. My whole community was just paralyzed by fear and hopelessness and this feeling of being humiliated, denigrated, dehumanized.

I have lost my faith in German media. I never had faith in German politics, but now I really have no hope for German politics. Honestly, I think what I still feel connected to are the people who tell me privately: “I agree with you, but if I say it, I lose my job.”

For the first time since the first World Happiness Report was published in 2012, the United States fell out of the Top 20 and dropped to 23rd, pushed down by cratering attitudes of Americans under 30.

Americans have long been an unhappy bunch. They have never ranked in the Top 10 of the World Happiness Report, which is based on how respondents in different countries rate their own happiness.

cited the disruptions to life brought about by the coronavirus pandemic as a chief cause of mental health challenges among younger Americans.

The happiest young people are in Lithuania, while the unhappiest are in Afghanistan.

“I have never seen such an extreme change,” John Helliwell, an economist and a co-author of the report, said in an interview, referring to the drop in happiness among younger people. “This has all happened in the last 10 years, and it’s mainly in the English-language countries. There isn’t this drop in the world as a whole.”

Respondents were asked — among other prompts — to think of their life as a ladder and to rate it on a scale of one to 10, with 10 being the best possible life.

this was the first time that the consortium separated results by age, finding disparities in the views of younger and older Americans. Among the 143 countries surveyed, the United States ranked 10th for people 60 and older, but 62nd for people under 30.

Jade Song, a 27-year-old novelist, counted herself among those who had become increasingly unhappy in recent years.

“Many of the things that would have normally taken place for people, particularly high school young adults, did not take place,” he added. “And that is still occurring.”

“It’s mostly because as an adult you suddenly become aware of all the world news and you pay attention more to what you can control, and you realize that there is so little you can control,” Ms. Song, who was not part of the study, said in an interview. “Even if you’re going to protests or paying your rent and bills all on time, it’s so difficult, especially now, to break free from how you’re living your life when you realize how little impact your actions actually have on a broader level.”

There is a silver lining, though

In 2022, a Harvard University study showed that well-being among young adults in the United States had declined in the previous 20 years. Young people — those between the ages of 18 and 25 — reported the lowest levels of happiness compared with other age groups, as well as the poorest mental and physical health, sense of purpose, character, virtue, close social relationships and financial stability

Similar findings have emerged in Britain and Canada.

“One factor, which we’re all thinking about, is social media,” said Dr. Robert Waldinger, the director of the Harvard Study of Adult Development

“Because there’s been some research that shows that depending on how we use social media, it lowers well-being, it increases rates of depression and anxiety, particularly among young girls and women, teenage girls.”

In addition, Dr. Waldinger said, the negative feedback loop from news consumption has become a contributing factor.

“There’s also a lot of anxiety about the state of the world,” he said. “About climate change. About all of the polarization that we’re seeing.”

in some other countries, such as Croatia, Switzerland and Austria, the World Happiness Report shows that young people are becoming happier.

“Part of the problem is that we have this huge expectation of happiness in America,” said Eric Weiner, the author of “The Geography of Bliss,” and so we suffer partly from the unhappiness of not being happy and the expectation that we should be happy. And not every country in the world has that.”

“There’s an assumption that if you’re American, you’re wealthy and you’re high tech and you’re successful; you should be happy,” he said. “There’s a lot of data that shows that the greater your expectations, the less you’re happy.”

The expectations for young people like Ms. Song, the novelist, said have shifted.

“We have less to look forward to,” she said. “Because in the future, there’s going to be climate change that will affect the way we live. I think there’s less of a clear-cut trajectory for our life paths, because for so long, it was so easy just to know that you could go get married and have your 2.5 kids, and then pay for your house. But now that path is a lot more closed.”

“The literature is clear in practice — the effect that this had on socialization, pro-social behavior, if you will, and the ability for people to feel connected and have a community,”

“A, this angst is very local and, B, it’s very recent, which means, C, it’s not fundamental and going to last forever,” he said. “If it has been created that quickly, it could be removed that quickly.”

Without giving specifics, it said AI tools have already begun to damage human dignity because the tools are sometimes designed to seize users’ attention without regard to morals or accuracy.

Unless AI is restrained, “in the worst-case scenario, democracy and social order could collapse, resulting in wars,” the manifesto said.

It said Japan should take measures immediately in response, including laws to protect elections and national security from abuse of generative AI.

The Biden administration is also stepping up oversight, invoking emergency federal powers last October to compel major AI companies to notify the government when developing systems that pose a serious risk to national security. The U.S., U.K. and Japan have each set up government-led AI safety institutes to help develop AI guidelines.

NTT and Yomiuri said their manifesto was motivated by concern over public discourse. The two companies are among Japan’s most influential in policy. The government still owns about one-third of NTT, formerly the state-controlled phone monopoly.

Yomiuri Shimbun, which has a morning circulation of about six million copies according to industry figures, is Japan’s most widely-read newspaper. Under the late Prime Minister Shinzo Abe and his successors, the newspaper’s conservative editorial line has been influential in pushing the ruling Liberal Democratic Party to expand military spending and deepen the nation’s alliance with the U.S.

The Yomiuri’s news pages and editorials frequently highlight concerns about artificial intelligence. An editorial in December, noting the rush of new AI products coming from U.S. tech companies, said “AI models could teach people how to make weapons or spread discriminatory ideas.” It cited risks from sophisticated fake videos purporting to show politicians speaking.

NTT is active in AI research, and its units offer generative AI products to business customers. In March, it started offering these customers a large-language model it calls “tsuzumi” which is akin to OpenAI’s ChatGPT but is designed to use less computing power and work better in Japanese-language contexts.

it is clear that its widespread adoption is a matter of when, not if. There is no debate that we are moving towards a world where “real life” and digital technology seamlessly blur

Researchers from Stanford and Michigan University recently undertook a study on the Vision Pro and other “passthrough” headsets (that’s the technical term for the feature which brings VR content into your real-world surrounding so you see what’s around you while using the device) and emerged with some stark warnings about how this tech might rewire our brains and “interfere with social connection”.

more broadly, spatial computing is going to alter what we consider reality

Over the years there have been multiple reports of people being harassed and even “raped” in the metaverse: an experience that feels scarily real because of how immersive virtual reality is. As the lines between real life and the digital world blur to a point that they are almost indistinguishable, will there be a meaningful difference between online assault and an attack in real life?

These headsets essentially give us all our private worlds and rewrite the idea of a shared reality. The cameras through which you see the world can edit your environment – you can walk to the shops wearing it, for example, and it might delete all the homeless people from your view and make the sky brighter.

“What we’re about to experience is, using these headsets in public, common ground disappears,”

“People will be in the same physical place, experiencing simultaneous, visually different versions of the world. We’re going to lose common ground.”

It’s not just the fact that our perception of reality might be altered that’s scary: it’s the fact that a small number of companies will have so much control over how we see the world. Think about how much influence big tech already has when it comes to content we see, and then multiply that a million times over. You think deepfakes are scary? Wait until they seem even more realistic.

We’re seeing a global rise of authoritarianism. If we’re not careful this sort of technology is going to massively accelerate it.

Being able to suck people into an alternate universe, numb them with entertainment, and dictate how they see reality? That’s an authoritarian’s dream. We’re entering an age where people can be mollified and manipulated like never before

Henry Highland Garnet — the first African-American to speak in Congress after the passage of the Thirteenth Amendment — even apologized for speaking of various different races, “when in fact there is but one race, as there was but one Adam.”

Fast forward to 2015, when the University of California called the phrase “There is only one race, the human race” a “micro-aggression”; or 2020, when the phrase “All Lives Matter” was deemed evidence of “anti-blackness”

The 21st Century, the brief era of color-blindness behind us, reached back to the 19th to insist that race defines us at our core, can never be overcome, and marks us all either an oppressor or a victim.

Hughes cuts to the chase and calls these reactionaries in progressive clothing “neoracists”. They are. What else would one call them?

They are race-obsessed. They view any human interaction as a racial power-struggle, and compound it with any number of further “intersectional” power-struggles

They see group identity as determinative everywhere; and therefore want to intervene everywhere, to discriminate against whites and successful non-whites in favor of unsuccessful non-whites

Individual rights? They come second to group identity.

The old black-white paradigm to which so many are still attached has been superseded by the kaleidoscope society, in which “race” is almost always mixed, complicated, or one difference among many.

Political power? Blacks, who are about 14 percent of population, are represented proportionally in the House — covering 29 states — and can claim the last two-term president, the current vice president, the House minority leader, the secretary of defense, the chairman of the Joint Chiefs, the mayors of the four most populous cities last year, and more than a fifth of SCOTUS.

So do we do nothing? Not at all. In fact, blaming an abstraction — “white supremacy” — takes us backwards practically and analytically. Hughes advocates for color-blind processes wherever possible: blind grading in schools and colleges; or hiring policies that remove names from applications to deter racism.

the implosion of bad ideas is not the same as the resuscitation of good ones. What Hughes has done in this book is remind us what we already knew: that racism and neoracism are two sides of the same collectivist coin, and that treating everyone regardless of race is the only feasible way forward for a multiracial America, just as it is the only morally defensible regime that can actually counter and erode racial hatred. The proof is in our past progress. But the potential for multi-racial individualism is as unknowable as it is exhilarating.