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it appears that Abbot was barred from a more august podium out of an assumption that his views on racial preferences are beyond debate. Even though he was to speak on an unrelated topic. This “deplatforming” — if we must — was, in a word, simplistic.

the existence of racism does not, as DiAngelo suggests, make it valid to propose that there is a kind of undifferentiated body of white people with indistinguishable interests.

Writers like DiAngelo, who wield enormous influence in our current discourse, encourage the assumption that white people act as a self-preservationist amalgam. This notion of a pale-faced single organism stomping around the world is a cartoon, yet smart people hold this cartoon up as an enlightened way of thinking, and it has caught on.

I also suspect I am hardly alone, when hearing the term “systemic racism,” in quietly wondering how useful it is to use the same word, racism, for both explicit bigotry and inequality, even if the latter is according to race.

His simplistic definitions declare a dichotomy between racism and antiracism with naught in between — quite a blunt instrument to apply to something as complex as the sociology and history of race in our nation

In his similarly best-selling “How to Be an Antiracist,” the Boston University professor Ibram Kendi begins by defining a “racist” as “one who is supporting a racist policy through their actions or inaction or expressing a racist idea.” He then defines an “antiracist” as “one who is supporting an antiracist policy through their actions or expressing an antiracist idea.”

religion tends to anthropomorphize. He sees a major difference between religious belief and science as the tendency for the former to attribute agency and intentionality to things we may not be able to explain.

In the new woke religion, society is described as “racist,” a term originally applied to people.

Note also the eerie parallel between the conceptions of original sin and white privilege as unremovable stains about which one is to maintain a lifelong concern and guilt.

Religions don’t always have gods, but they usually need sins, which in the new religion is the whiteness that supposedly bestrides everything in our lives.

With an unreachable pitilessness, a catechism couched in an elaborate jargon is being imposed almost as if sacred: privilege, decentering, hegemony, antiracism.

The only thing that will turn back this tide is a critical mass willing to insist on complexity, abstraction and forgiveness. As a Black man, I am especially appalled by the implication that to insist on these three things in thinking about race issues is somehow anti-Black.

I believe most of us tell a story about our lives and then come to live within that story. You can’t know who you are unless you know how to tell a coherent story about yourself. You can know what to do next only if you know what story you are a part of

“A man is always a teller of tales,” the philosopher Jean-Paul Sartre observed. “He lives surrounded by his stories and the stories of others, he sees everything that happens to him through them, and he tries to live his own life as if he were telling a story.”

The story Musk came to inhabit is one of the oldest in our civilization: A male hero of uncertain reputation emerges from an obscure place to save a doomed people through acts of daring

It is the story of Moses, Jesus, Superman, John Wayne westerns, Luke Skywalker, Harry Potter and the Lord of the Rings.

“While other entrepreneurs struggled to develop a worldview, he developed a cosmic view,

Musk’s self-conception is that he is building companies to save humanity, according to Isaacson. SpaceX is to make humans a multiplanetary species, so we can escape to Mars if something apocalyptic happens to earth. Tesla’s mission is to move humanity past a hydrocarbon economy, toward a sustainable future. His new firm xAI is there to help prevent artificial intelligence from taking over the world. Neuralink, which embeds technology into people’s brains, is there to help the blind see and the paralyzed walk.

Sometimes the story Musk tells about himself seems so grandiose it enters the realm of epic myth.

A person so consumed by a myth is not seeking to be conventionally successful, Dennis Ford argues in his book “The Search for Meaning”; he or she is trying “to be faithful to the mythic pattern.”

A person within this mythic consciousness can easily distort reality, confabulate and lie. Such a person can have the grandiose sense that he is indispensable to our species

Musk’s perennial crisis/urgency mentality, which drives him to behave as a craptaculous jerk to the people around him and serves as a rationalization for when he does, also fits.

People who have met Musk sometimes say it’s as if he is not a fully rounded human being, but seems like a character playing a role.

Perhaps it’s because he is still inhabiting an adventure story.

Musk’s apparent attachment to the hero myth seems to both make him fearless and also frequently a kind of monster. The mythic mind is a self-involved mind, which can never quite regard other people as being as important as the hero/self

the Musk of Isaacson’s book is on a series of epic quests — and is complex enough to be simultaneously hero and villain.

thinking about the history of the Americas, Hansen said. The lidar findings have unveiled “a whole volume of human history that we’ve never known” because of the scarcity of artifacts from that period, which were probably buried by later construction by the Maya and then covered by jungle.

When scientists digitally removed ceiba and sapodilla trees that cloak the area, the lidar images revealed ancient dams, reservoirs, pyramids and ball courts. El Mirador has long been considered the “cradle of the Maya civilization,” but the proof of a complex society already being in place circa 1,000 B.C. suggests “a whole volume of human history that we’ve never known before,”

Excavations around Balamnal in 2009 “failed to recognize the incredible sophistication and size of the city, all of which was immediately evident with lidar technology,” Hansen says. Lidar showed the site to be among the largest in El Mirador, with causeways “radiating to other smaller sites suggest[ing] its administrative, economic and political importance in the Preclassic periods.”

He says that once the area is fully revealed, it could be potentially as significant a marker in human history as the pyramids in Egypt, the oldest of which dates circa 2,700 B.C

the research “sheds light on how the ancient Maya significantly modified their local environment, and it enhances our understanding of how social complexity arose.”

Among the multistory temples, buildings and roads, images of Balamnal, one of the Preclassic civilization’s crucial hubs, were revealed for the first time. It dates back to 1,000 or possibly 2,000 years before the most famous, and well-excavated, Maya site of Chichen Itza in Mexico’s Yucatán Peninsula, which was constructed in the early A.D. 400s.

Before the lidar study, archaeologists, biologists and historians had identified about 50 sites of importance in a decade. “Now there are more than 900 [settlements]. … We [couldn’t] see that before. It was impossible.”

The lidar images raise questions about how “one society living in a tropical jungle in Central America became one of the greatest ancient civilizations in the world [while] another society living in Borneo is still hunting and gathering in the exact same environment,”

About 40 miles south of Petén is Tikal, ruins of the largest city of the Maya civilization’s later “Classic” period (A.D. 200 to 900). Now a national park, Tikal was declared a UNESCO World Heritage site in 1979. It could serve as a possible blueprint for El Mirador.

“It could be something great,” Hernández says of El Mirador’s potential transformation into a significant tourist site. “But only if the government, archaeological organizations and locals work together. Then a decision can be taken as to whether it should become a national monument, an area of returned, modern-day Mayans and other Indigenous Guatemalans (who make up about 40 percent of the population in the country) or a tourist hub.

“I don’t want my kids to say, ‘oh, I remember the Mirador, it was a nice place, jaguars were living there’ — like a legend,” Hernández says. “We can save it now. This is the right moment to do it.”

Another: A study of Old Order Amish in southern Canada in 2004 recruited nearly a hundred adults to wear pedometers for a week. This is a little like using pedometers in the 19th century; the Amish don’t have cars or tractors, and still get around in large part by foot and horse-drawn carriage. The average number of steps per day for Amish men, it turned out, came in at 18,425. For women it was 14,196 steps.

What do we lose by walking less, and breaking up our walks into Halloween-candy sized missions? We lose that opportunity to tightly stitch together our world. A long walk — it takes about three hours to walk 10 miles, and without breaking a sweat — gives us time with our thoughts, and establishes the right speed to appreciate the complexity of the world around us. It gives us time to plait the warp of random observations and the woof of random thought. We create a narrative and a place. Americans drive an average of 13,400 miles each year, or about 36 miles a day. The one time people spend long periods alone with their thoughts tends to be in a car — on long drives or stuck in traffic. But it’s not the same. In a car, we’re cocooned, isolated from a complex environment that can engage u

And as traffic historian Tom Vanderbilt has noted, our highway system today essentially mimics “a toddler’s view of the world, a landscape of outsized, brightly colored objects and flashing lights” as we speed along “smooth, wide roads marked by enormous signs.” Heading down an on-ramp to merge onto a highway, it’s as if we’re entering a day care center for adults. We push on pedals and turn a big wheel. We communicate with others by blaring a horn that plays a single note, or by employing a hand signal that involves a single finger.

Nicholas Carr in his 2010 book, The Shallows, suggested, essentially, that Google was making us stupid. He cited one researcher who noted, “the digital environment tends to encourage people to explore many topics extensively, but at a more superficial level.” Carr went on to add, “skimming is becoming our predominant mode of reading,” and we are adept at “non-linear reading.” We lose our capacity for “in-depth reading.”

We also seem to be losing our capacity for in-depth walking. Walking is now short-term scanning. Thoreau liked to spend four hours every day rambling, free of tasks and immediate goals. He lamented that his fellow townsmen would recall pleasant walks they’d taken a decade ago, but had “confined themselves to the highway ever since.” “The length of his walk uniformly made the length of his writing,” Ralph Wa

The tax credit — which has traditionally had bipartisan support, although that may be ending — is also good policy. But it has a well-known defect: Some of its benefits end up flowing not to workers but to employers, in the form of lower wages. And guess what? An increase in the minimum wage helps correct this defect. It turns out that the tax credit and the minimum wage aren’t competing policies, they’re complementary policies that work best in tandem.

The Intercept has obtained a cache of secret slides that provides a window into the inner workings of the U.S. military’s kill/capture operations at a key time in the evolution of the drone wars — between 2011 and 2013. The documents, which also outline the internal views of special operations forces on the shortcomings and flaws of the drone program, were provided by a source within the intelligence community who worked on the types of operations and programs described in the slides.

The source said he decided to provide these documents to The Intercept because he believes the public has a right to understand the process by which people are placed on kill lists and ultimately assassinated on orders from the highest echelons of the U.S. government. “This outrageous explosion of watchlisting — of monitoring people and racking and stacking them on lists, assigning them numbers, assigning them ‘baseball cards,’ assigning them death sentences without notice, on a worldwide battlefield — it was, from the very first instance, wrong,” the source said.

Two sets of slides focus on the military’s high-value targeting campaign in Somalia and Yemen as it existed between 2011 and 2013, specifically the operations of a secretive unit, Task Force 48-4.

Additional documents on high-value kill/capture operations in Afghanistan buttress previous accounts of how the Obama administration masks the true number of civilians killed in drone strikes by categorizing unidentified people killed in a strike as enemies, even if they were not the intended targets. The slides also paint a picture of a campaign in Afghanistan aimed not only at eliminating al Qaeda and Taliban operatives, but also at taking out members of other local armed groups.

One top-secret document shows how the terror “watchlist” appears in the terminals of personnel conducting drone operations, linking unique codes associated with cellphone SIM cards and handsets to specific individuals in order to geolocate them.

The ISR study also reveals new details about the case of a British citizen, Bilal el-Berjawi, who was stripped of his citizenship before being killed in a U.S. drone strike in 2012. British and American intelligence had Berjawi under surveillance for several years as he traveled back and forth between the U.K. and East Africa, yet did not capture him. Instead, the U.S. hunted him down and killed him in Somalia.

Taken together, the secret documents lead to the conclusion that Washington’s 14-year high-value targeting campaign suffers from an overreliance on signals intelligence, an apparently incalculable civilian toll, and — due to a preference for assassination rather than capture — an inability to extract potentially valuable intelligence from terror suspects.

They also highlight the futility of the war in Afghanistan by showing how the U.S. has poured vast resources into killing local insurgents, in the process exacerbating the very threat the U.S. is seeking to confront.

These secret slides help provide historical context to Washington’s ongoing wars, and are especially relevant today as the U.S. military intensifies its drone strikes and covert actions against ISIS in Syria and Iraq. Those campaigns, like the ones detailed in these documents, are unconventional wars that employ special operations forces at the tip of the spear.

Whether through the use of drones, night raids, or new platforms yet to be unleashed, these documents lay bare the normalization of assassination as a central component of U.S. counterterrorism policy.

asking people to justify their position — rather than asking them to explain the mechanisms by which a policy would work — doesn’t tend to soften their political views. When we asked participants to state the reasons they were for or against a policy position, their initial attitudes held firm. (Other researchers have found much the same thing: merely discussing an issue often makes people more extreme, not less.)

The real surprise is what happens after these same individuals are asked to explain how these policy ideas work: they become more moderate in their political views — either in support of such policies or against them. In fact, not only do their attitudes change, but so does their behavior

we report on experiments showing that people often believe they understand what is meant by well-worn political terms like the “flat tax,” “sanctions on Iran” or “cap and trade” — even when they don’t.

asking people to “unpack” complex systems — getting them to articulate how something might work in real life — forces them to confront their lack of understanding.

rarely is anybody — candidate or voter — asked to explain his or her positions. American political discourse, in short, is not discourse at all.

The answer implied by our research is not that we should all become policy wonks. Instead, we voters need to be more mindful that issues are complicated and challenge ourselves to break down the policy proposals on both sides into their component parts. We have to then imagine how these ideas would work in the real world — and then make a choice: to either moderate our positions on policies we don’t really understand, as research suggests we will, or try to improve our understanding. Either way, discourse would then be based on information, not illusion.

whether or not we citizens make this effort, our leaders should. We should demand that Mr. Obama and Mr. Romney explain how in addition to why.

We have a problem in American politics: an illusion of knowledge that leads to extremism. We can start to fix it by acknowledging that we know a lot less than we think.

The older writers knew that being cultured and urbane wasn’t a sign of elitism. Culture was the tool they used for social mobility. T.S. Eliot was cheap and sophisticated argument was free.

The conservative intellectual landscape has changed in three important ways since then, paving the way for the ruination of the Republican Party.

First, talk radio, cable TV and the internet have turned conservative opinion into a mass-market enterprise

Today’s dominant conservative voices try to appeal to people by the millions. You win attention in the mass media through perpetual hysteria and simple-minded polemics and by exploiting social resentment.

conservatism has done its best to make itself offensive to people who value education and disdain made-for-TV rage.

an intellectual tendency that champions free markets was ruined by the forces of commercialism

Conservatism went down-market in search of revenue. It got swallowed by its own anti-intellectual media-politico complex — from Beck to Palin to Trump.

Hillary Clinton is therefore now winning among white college graduates by 52 to 36 percent.

Second, conservative opinion-meisters began to value politics over everything else.

The very essence of conservatism is the belief that politics is a limited activity, and that the most important realms are pre-political: conscience, faith, culture, family and community.

recently conservatism has become more the talking arm of the Republican Party.

Among social conservatives, for example, faith sometimes seems to come in second behind politics

Today, most white evangelicals are willing to put aside the Christian virtues of humility, charity and grace for the sake of a Trump political victory.

As conservatism has become a propagandistic, partisan movement it has become less vibrant, less creative and less effective.

That leads to the third big change. Blinkered by the Republican Party’s rigid anti-government rhetoric, conservatives were slow to acknowledge and even slower to address the central social problems of our time.

For years, middle- and working-class Americans have been suffering from stagnant wages, meager opportunity, social isolation and household fragmentation. Shrouded in obsolete ideas from the Reagan years, conservatism had nothing to offer these people because it didn’t believe in using government as a tool for social good

Trump demagogy filled the void.

This is a sad story. But I confess I’m insanely optimistic about a conservative rebound.

Conservatism is now being led astray by its seniors, but its young people are pretty great

It’s hard to find a young evangelical who likes Donald Trump. Most young conservatives are comfortable with ethnic diversity and are weary of the Fox News media-politico complex.

Conservatism’s best ideas are coming from youngish reformicons who have crafted an ambitious governing agenda (completely ignored by Trump).

A Trump defeat could cleanse a lot of bad structures and open ground for new growth.

It was good to be a young conservative back in my day. It’s great to be one right now.

Why did they build the rings and mounds? The structures weren’t foundations for huts; the chamber contains no stone tools, human bones, or any other sign of permanent occupation, and besides, why build shelter inside a cave? “A plausible explanation is that this was a meeting place for some type of ritual social behavior,”

Nor is it clear how the Neanderthals made the structures. Verheyden says it couldn’t have been one lone artisan, toiling away in the dark. Most likely, there was a team, and a technically skilled one at that. They broke rocks deliberately, and arranged them precisely. They used fire, too.

“The Neanderthal group responsible for these constructions had a level of social organization that was more complex than previously thought,” the team writes.

These discoveries are part of the Neanderthals’ ongoing rehabilitation.

we now know that Neanderthals made tools, used fire, made art, buried their dead, and perhaps even had language. “The new findings have ushered a transformation of the Neanderthal from a knuckle-dragging savage rightfully defeated in an evolutionary contest, to a distant cousin that holds clues to our identity,”

we have several lines of evidence showing that the cognitive abilities and behaviors of Neanderthals were complex,” says Marie Soressi from Leiden University. “But we had no direct evidence of their ability to build. That changes the picture for me. It’s puzzling to find such structures so deep inside the cave.”

“The Dictator’s Practical Internet Guide to Power Retention,” is a compilation of tips, gleaned from the experiences of leaders in China, Singapore, Russia, Iran, Pakistan, and other countries, that illustrate just how brutal the modern, connected world can be for a tyrant.

Recep Tayyip Erdoğan, recently said that “this thing called social media is a curse on societies.”

n Syria, President Bashar al-Assad has proved canny online. Blackouts have shut down the Internet at various moments in the past two years

The state news agency blamed one blackout, in May, on “a malfunctioning fibre-optic cable,” but it was not lost on many that it was timed near a vote on a U.N. resolution on Syria.

Does it matter if this is a kind of misinformation? What does a social-media company do when a user known to be attacking civilians is blasting out feel-good content?

But she explained that, generally speaking, if a user created content that promoted violence, Instagram would remove it and possibly disable the user. Schumer stressed the importance of the context of the image in making those calls—a caption might make an image threatening, for instance—but also said that “context” is generally limited to content on the site.

And yet, even within that complex framework, what does it mean to follow a man strongly suggested to be a war criminal, to have a virtual shrine to a dictators’ glory that can fit in our pockets?

how Finland does it: rather than “trying to reverse engineer a high-performance teaching culture through dazzlingly complex performance evaluations and value-added data analysis,” as we do, they ensure high-quality teaching from the beginning, allowing only top students to enroll in teacher-training programs, which are themselves far more demanding than such programs in America. A virtuous cycle is thus initiated: better-prepared, better-trained teachers can be given more autonomy, leading to more satisfied teachers who are also more likely to stay on.

Ripley made the canny choice to enlist “field agents” who could penetrate other countries’ schools far more fully than she: three American students, each studying abroad for a year.

yet another difference between the schools in top-performing countries and those in the United States. In Tom’s hometown high school, Ripley observes, sports were “the core culture.” Four local reporters show up to each football game. In Wroclaw, “sports simply did not figure into the school day; why would they? Plenty of kids played pickup soccer or basketball games on their own after school, but there was no confusion about what school was for — or what mattered to kids’ life chances.”

“In Korea, the hamster wheel created as many problems as it solved.” Still, if she had to choose between “the hamster wheel and the moon bounce that characterized many schools in the United States,” she would reluctantly pick the hamster wheel: “It was relentless and excessive, yes, but it also felt more honest. Kids in hamster-wheel countries knew what it felt like to grapple with complex ideas and think outside their comfort zone; they understood the value of persistence. They knew what it felt like to fail, work harder and do better. They were prepared for the modern world.” Not so American students, who are eased through high school only to discover, too late, that they lack the knowledge and skill to compete in the global economy.

Poland, a country that has scaled the heights of international test-score rankings in record time by following the formula common to Finland and South Korea: well-trained teachers, a rigorous curriculum and a challenging exam required of all graduating seniors

Ripley explains why: Historically, Americans “hadn’t needed a very rigorous education, and they hadn’t gotten it. Wealth had made rigor optional.” But now, she points out, “everything had changed. In an automated, global economy, kids needed to be driven; they need to know how to adapt, since they would be doing it all their lives. They needed a culture of rigor.”

The question is whether the startling perspective provided by this masterly book can also generate the will to make changes. For all our griping about American education, Ripley notes, we’ve got the schools we want.

The researchers said that about 550 Western women are living in territory controlled by the Islamic State, where their main responsibility is to be good wives and mothers.

Nevertheless, Western women are playing a significant role in propaganda and the recruitment of other women.

The document highlights the case of Salma and Zahra Halane — the teenage “terror twins” from Britain — who encourage women to migrate to the territory and avoid censorship by changing Internet user names and employing “ ‘shout-out’ tactics

The report says the hashtag #nobodycaresaboutthewidow was “drowned out by overwhelmingly positive accounts and resultant propaganda.”

His theory draws upon many of the most prominent views of how humans emerged. These range from our evolution of the ability to run long distances to our development of the earliest weapons, which involved the improvement of hand-eye coordination. Dramatic climate change in Africa over the course of a few tens of thousands of years also may have forced Australopithecus and Homo to adapt rapidly. And over roughly the same span, humans became cooperative hunters and serious meat eaters, vastly enriching our diet and favoring the development of more-robust brains. By themselves, Wilson says, none of these theories is satisfying. Taken together, though, all of these factors pushed our immediate prehuman ancestors toward what he called a huge pre-adaptive step: the formation of the earliest communities around fixed camps.

“When humans started having a camp—and we know that Homo erectus had campsites—then we know they were heading somewhere,” he told me. “They were a group progressively provisioned, sending out some individuals to hunt and some individuals to stay back and guard the valuable campsite. They were no longer just wandering through territory, emitting calls. They were on long-term campsites, maybe changing from time to time, but they had come together. They began to read intentions in each other’s behavior, what each other are doing. They started to learn social connections more solidly.”

“The humans become consistent with all the others,” he said, and the evolutionary steps were likely similar—beginning with the formation of groups within a freely mixing population, followed by the accumulation of pre-adaptations that make eusociality more likely, such as the invention of campsites. Finally comes the rise to prevalence of eusocial alleles—one of two or more alternative forms of a gene that arise by mutation, and are found at the same place on a chromosome—which promote novel behaviors (like communal child care) or suppress old, asocial traits. Now it is up to geneticists, he adds, to “determine how many genes are involved in crossing the eusociality threshold, and to go find those genes.”

Wilson posits that two rival forces drive human behavior: group selection and what he calls “individual selection”—competition at the level of the individual to pass along one’s genes—with both operating simultaneously. “Group selection,” he said, “brings about virtue, and—this is an oversimplification, but—individual selection, which is competing with it, creates sin. That, in a nutshell, is an explanation of the human condition.

“Within groups, the selfish are more likely to succeed,” Wilson told me in a telephone conversation. “But in competition between groups, groups of altruists are more likely to succeed. In addition, it is clear that groups of humans proselytize other groups and accept them as allies, and that that tendency is much favored by group selection.” Taking in newcomers and forming alliances had become a fundamental human trait, he added, because “it is a good way to win.”

If Wilson is right, the human impulse toward racism and tribalism could come to be seen as a reflection of our genetic nature as much as anything else—but so could the human capacity for altruism, and for coalition- and alliance-building. These latter possibilities may help explain Wilson’s abiding optimism—about the environment and many other matters. If these traits are indeed deeply written into our genetic codes, we might hope that we can find ways to emphasize and reinforce them, to build problem-solving coalitions that can endure, and to identify with progressively larger and more-inclusive groups over time.

Young people are more optimistic than their rueful elders, especially those in the technology world. They are the anti-Cheneys, competitive but not triumphalist. They think of themselves as global citizens, not interested in exalting America above all other countries.“The 23-year-olds I work with are a little over the conversation about how we were the superpower brought low,” said Ben Smith, the editor in chief of Buzzfeed. “They think that’s an ‘older person conversation.’ They’re more interested in this moment of crazy opportunity, with the massive economic and cultural transformation driven by Silicon Valley. And kids feel capable of seizing it. Technology isn’t a section in the newspaper any more. It’s the culture.”

many millennials are paralyzed by all their choices. He quoted Walker Percy’s “The Last Gentleman”: “Lucky is the man who does not secretly believe that every possibility is open to him.

He also noted that, given their image-conscious online life in the public eye, millennials worry about attaching themselves with a click to the wrong clique or hashtag: “It heightens the level of uncertainty, anxiety and risk aversion, to know that you’re only a bad day and half a dozen tweets from being fired.”

the biggest change in America is that “technology’s never had to shoulder the burden of optimism all by itself.”

emphasizing the religious aspects of violence can easily devolve into cultural essentialism: the belief that “ancient hatreds” drive modern conflicts. It’s a view most commonly associated with Robert Kaplan’s Balkan Ghosts

“Here men have been doomed to hate,” he writes. The word “doomed” suggests the kind of resigned pessimism that, two decades later, characterizes Washington hand-wringing in response to the manifest failures of the Arab Spring. According to this view, we can never hope to understand the Middle East, with all of its sectarian complexity and sheer religious passion

this is what makes Egypt’s conflict so frightening: It is not between sects but within one sect. In Syria or Lebanon, the lines are clear for those who insist on seeing them: Sunnis are Sunnis and Shiites are Shiites. In Egypt, however, it’s never entirely clear who is “Islamist” and who is “secular,” to say nothing of the many shades in between. Because their numbers can’t be defined, each side claims the vast majority of Egyptians as their own. The conflict, then, isn’t between fixed identities but rather fluid ideas of what the state is and what it should be.

The word “Islamists,” or Islamiyoun in Arabic, did not exist centuries ago, not because Muslims didn’t believe that Islamic law should play a central role in politics, but because it went without saying.

slamism, as a distinctive construct, only made sense in opposition to something else—and that something else was secularism, which grew in influence during the late 19th and early 20th centuries. Islam was no longer just a way of being; in the face of Western dominance, it became a political theology of authenticity and resistance and a spiritual alternative to liberal-secular democracy.

The default to inaction in the face of a complex region we cannot hope to understand, and when our “vital” interests do not seem to be engaged, is one response. Implicit here, and explicit in Bacevich’s account, is the notion that military action is distinctly unsuited for conflicts in which primeval divides predominate, and that America’s reliance on the use of force has only made matters worse.

The idea that the Wall Street crash caused the depression has also gone out of favour in recent years.

As with the rise of protectionism, it seems that the Wall Street crash was a symptom of problems in the global economy, rather than the underlying cause of them.

Economic historians now focus on a different candidate to take the blame for the sudden economic collapse of the 1930s: the structure of the world financial system before 1929. In particular, the work of the economic historians such as Mr Eichengreen and Peter Temin has recently stressed the importance of the malfunctioning of the gold standard currency system as the cause of the Depression, as well as its severity.

This system came to a head when the global economy started what, at first, seemed to be a very ordinary business cycle downturn in the late-1920s. When the drop in global demand caused balance-of-payments crises in countries around the world due to gold outflows, they were forced to use fiscal and monetary means to deflate their economies to protect the fixed value of their currencies (they also resorted to tariffs).This amplified the recession into a depression.

According to some monetarist historians, the four waves of banking crises in the 1930-33 period that bankrupted half of America’s banks were caused by the Federal Reserve tightening monetary policy in response to gold outflows.

According to research by Mr Eichengreen, countries that escaped the gold standard and changed to floating exchange rates first, such as Britain in 1931 and America in 1933, tended to recover earlier and far faster. The critique of monetary policy as a conduit of Depression dates back to Milton Friedman and Anna Schwartz's "Monetary History of the United States", first published in 1963

Policy-makers have drawn some lessons from the 1930s. Unlike in the Depression, central banks in Britain and America avoided unnecessary monetary tightening. Instead, they slashed interest rates and used unconventional monetary stimulus such as quantitative easing in an effort to fend off deflation (a scourge of the Depression). The role of banking crises in turning a normal recession into a deep depression has also been recognised. Governments pulled out the stops to prevent the Lehman failure from generating a global financial meltdown, keenly aware of the role of financial contagion in the 1930s. 

lessons from the Great Depression for Europe's current problems may be more difficult to discern than one might assume. The euro zone is a fixed-exchange-rate system, with elements similar to those of the gold standard. But the political and economic constraints holding back policy-makers are different from those that prevailed in the 1930s. Economists now say that the higher level of financial integration in Europe today makes leaving the euro-zone a much riskier prospect than was leaving the gold standard was back in the 1930s. And the euro zone has a central bank that can print euros—something the gold-standard system lacked.

Perhaps economic historians can make a better contribution by ensuring the past is not abused in debates about modern-day crises. For instance, putting all the blame on Wall Street for the Great Depression—or on bankers in the current crisis—does not stand up to historical scrutiny. The responsibility may more properly lie in a complex combination of factors, like how global financial systems are structured. But this still needs be interpreted from modern day evidence rather than in over-simplistic “lessons” from the past