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tion in traditional sports, dancing, singing, commercial and cultural exchange and a dose of politics.

Brazilian President Dilma Rousseff was notably absent from the closing ceremony after being booed at the Oct. 21 opening spectacle by demonstrators angry over a land demarcation proposal they say would be catastrophic for Brazilian natives’ traditional ways of life.

The plan being pushed in congress would give the power to demarcate indigenous lands to the legislative branch, which dominated by the powerful agribusiness lobby. The proposal cast a pall over the games — particularly after it was approved by a congressional commission in the middle of the event. Demonstrators responded by bursting into the arena during the 100-meter dash Wednesday night, forcing a premature end to the evening’s activities.

Billed as a sort of indigenous Olympics, the games featured sports that tend to form part native peoples’ traditions, from goggle-less river swimming to log races. Saturday saw the finals in canoeing, spear throwing and dramatic archery events.

The day’s most arresting sporting moment came with a demonstration of a traditional Mexican game, a high-stakes variation on field hockey played with a giant flaming puck.

The next edition of the games will be held in Canada in 2017.

At that moment a large wave overturned the overloaded boat, and those who could not swim had little chance. Eighteen died, some before the rescuers took away the women, and some after.This was back in November 1997, but it is a scenario that has been repeated again and again in the intervening years.

Thousands of people have died on the journey to Mayotte from the other Comoros Islands - Anjouan, Moheli and Grande Comore - since Mayotte voted to remain part of France in 1975, and the other islands voted for independence. It's a carbon copy of the situation in the Mediterranean, where people make the crossing from North Africa or Turkey, in search of a better life - except that few in the West have paid the slightest attention to this crisis in the waters between Mozambique and Madagascar."We have the mournful reputation of having the largest marine cemetery," the Governor of Anjouan, Anissi Chamsidine, said in May. "More than 50,000 Comorians have perished amid a deafening silence from the international community and France…

The problem became acute in 1995, when the French government, under prime minister Edouard Balladur, put an end to visa-free travel.

islanders from the villages often do not have the papers needed for a visa application, so nearly everyone travelling to Mayotte from other Comoros islands goes illegally, by fishing boat, or kwassa-kwassa.The kwassa-kwassa are not intrinsically dangerous - they are a normal form of transport between the other Comoros islands and considered by the Comorians to be quite safe.But the migrants take round-about routes, nearly always travelling at night to dodge patrol boats - and all-too-often the smugglers overload the boats, just as they do in the Mediterranean.

The scale of the traffic is illustrated by the numbers picked up by the French authorities in Mayotte and sent home - about 20,000 in 2014 - and by the flood of applications made each year for residence permits - about 100,000, including renewals (of which only about 18,000 are approved).

When Thaddeus Stevens (Tommy Lee Jones) asks the president how he can reconcile so noble an aim with such malodorous methods, Lincoln recalls what his youthful years as a surveyor taught him: [A] compass . . . [will] point you true north from where you’re standing, but it’s got no advice about the swamps and deserts and chasms

Whether we approach reality from the top down or the bottom up, Tolstoy seems to be saying, an infinite number of possibilities exist at an indeterminate number of levels, all simultaneously. Some are predictable, most aren’t, and only dramatization—free from the scholar’s enslavement to theory and archives—can begin to represent them.

what is “training,” as Clausewitz understands it? It’s being able to draw upon principles extending across time and space, so that you’ll have a sense of what’s worked before and what hasn’t. You then apply these to the situation at hand: that’s the role of scale. The result is a plan, informed by the past, linked to the present, for achieving some future goal.

It’s worth remembering also that Lincoln—and Shakespeare—had a lifetime to become who they were. Young people today don’t, because society so sharply segregates general education, professional training, ascent within an organization, responsibility for it, and then retirement.

This worsens a problem Henry Kissinger identified long ago: that the “intellectual capital” leaders accumulate prior to reaching the top is all they’ll be able to draw on while at the top.37 There’s less time now than Lincoln had to learn anything new.

A gap has opened between the study of history and the construction of theory, both of which are needed if ends are to be aligned with means. Historians, knowing that their field rewards specialized research, tend to avoid the generalizations

Theorists, keen to be seen as social “scientists,” seek “reproducibility” in results: that replaces complexity with simplicity in the pursuit of predictability. Both communities neglect relationships between the general and the particular—between universal and local knowledge—that nurture strategic thinking.

Collaboration, in theory, could have secured the sea and the land from all future dangers. That would have required, though, the extension of trust, a quality with strikingly shallow roots in the character of all Greeks.

The only solution then is to improvise, but this is not just making it up as you go along. Maybe you’ll stick to the plan, maybe you’ll modify it, maybe you’ll scrap it altogether. Like Lincoln, though, you’ll know your compass heading, whatever the unknowns that lie between you and your destination. You’ll have in your mind a range of options for dealing with these, based—as if from Machiavelli—upon hard-won lessons from those who’ve gone before.

The past and future are no more equivalent, in Thucydides, than are capabilities and aspirations in strategy—they are, however, connected.

The past we can know only from imperfect sources, including our own memories. The future we can’t know, other than that it will originate in the past but then depart from it. Thucydides’ distinction between resemblance and reflection—between patterns surviving across time and repetitions degraded by time—aligns the asymmetry, for it suggests that the past prepares us for the future only when, however imperfectly, it transfers. Just as capabilities restrict aspirations to what circumstances will allow.

Insufficiency demands indirection, and that, Sun Tzu insists, requires maneuver: [W]hen capable, feign incapacity; when active, inactivity. When near, make it appear that you are far; when far away, that you are near. Offer an enemy a bait to lure him; feign disorder and strike him. . . . When he concentrates, prepare against him; where he is strong, avoid him. . . . Pretend inferiority and encourage his arrogance. . . . Keep him under a strain and wear him down. Opposites held in mind simultaneously, thus, are “the strategist’s keys to victory.”

it was Pericles who, more than anyone else, unleashed the Peloponnesian War—the unintended result of constructing a culture to support a strategy.

By the mid-450s Pericles, who agreed, had finished the walls around Athens and Piraeus, allowing total reliance on the sea in any future war. The new strategy made sense, but it made the Athenians, as Thucydides saw, a different people. Farmers, traditionally, had sustained Athens: their fields and vineyards supplied the city in peacetime, and their bodies filled the ranks of its infantry and cavalry when wars came. Now, though, their properties were expendable and their influence diminished.

If Athens were to rely upon the ardor of individuals, then it would have to inspire classes within the city and peoples throughout the empire—even as it retained the cohesiveness of its rival Sparta, still in many ways a small town.

Pericles used his “funeral oration,” delivered in Athens at the end of the Peloponnesian War’s first year, to explain what he hoped for. The dead had given their lives, he told the mourners, for the universality of Athenian distinctiveness: Athens imitated no one, but was a pattern for everyone. How, though, to reconcile these apparent opposites? Pericles’ solution was to connect scale, space, and time: Athenian culture would appeal to the city, the empire, and the ages.

The city had acquired its “friends,” Pericles acknowledged, by granting favors, “in order by continued kindness to keep the recipient in [its] debt; while the debtor [knows] that the return he makes will be a payment, not a free gift.” Nevertheless, the Athenians had provided these benefits “not from calculations of expediency, but in the confidence of liberality.” What he meant was that Athens would make its empire at once more powerful and more reassuring than that of any rival.

It could in this way project democracy across cultures because insecure states, fearing worse, would freely align with Athens.22 Self-interest would become comfort and then affinity.

The Athenians’ strategy of walling their cities, however, had reshaped their character, obliging them restlessly to roam the world. Because they had changed, they would have to change others—that’s what having an empire means—but how many, to what extent, and by what means? No one, not even Pericles, could easily say.

Equality, then, was the loop in Pericles’ logic. He saw both it and empire as admirable, but was slow to sense that encouraging one would diminish the other.

Like Lincoln, Pericles looked ahead to the ages. He even left them monuments and sent them messages. But he didn’t leave behind a functional state: it would take well over two millennia for democracy again to become a model with mass appeal.

as Thucydides grimly observes, war “brings most men’s character to a level with their fortunes.”

“Island” strategies require steady nerves. You have to be able to watch smoke rise on horizons you once controlled without losing your own self-confidence, or shaking that of allies, or strengthening that of adversaries.

For the abstractions of strategy and the emotions of strategists can never be separated: they can only be balanced. The weight attached to each, however, will vary with circumstances. And the heat of emotions requires only an instant to melt abstractions drawn from years of cool reflection.

if credibility is always in doubt, then capabilities must become infinite or bluffs must become routine. Neither approach is sustainable: that’s why walls exist in the first place.

he encouraged his readers to seek “knowledge of the past as an aid to the understanding of the future, which in the course of human things must resemble if it does not reflect it.” For without some sense of the past the future can be only loneliness: amnesia is a solitary affliction.

But to know the past only in static terms—as moments frozen in time and space—would be almost as disabling, because we’re the progeny of progressions across time and space that shift from small scales to big ones and back again. We know these through narratives, whether historical or fictional or a combination of both.

No one can anticipate everything that might happen. Sensing possibilities, though, is better than having no sense at all of what to expect. Sun Tzu seeks sense—even common sense—by tethering principles, which are few, to practices, which are many.

Clausewitz’s concept of training, however, retains its relevance. It’s the best protection we have against strategies getting stupider as they become grander, a recurring problem in peace as well as war. It’s the only way to combine the apparent opposites of planning and improvisation: to teach the common sense that comes from knowing when to be a hedgehog and when a fox.

Victories must connect: otherwise they won’t lead anywhere. They can’t be foreseen, though, because they arise from unforeseen opportunities. Maneuvering, thus, requires planning, but also improvisation. Small triumphs in a single arena set up larger ones elsewhere, allowing weaker contenders to become stronger.

The actions of man, Kennan concluded, “are governed not so much by what he intellectually believes as by what he vividly realizes.”

Nor is it clear, even now, whether Christianity caused Rome’s “fall”—as Gibbon believed—or—as the legacies of Augustus suggest—secured Rome’s institutional immortalities. These opposites have shaped “western” civilization ever since. Not least by giving rise to two truly grand strategies, parallel in their purposes but devised a thousand years apart

Augustine shows that reality always falls short of the ideal: one can strive toward it, but never expect to achieve it. Seeking, therefore, is the best man can manage in a fallen world, and what he seeks is his choice. Nevertheless, not all ends are legitimate; not all means are appropriate. Augustine seeks, therefore, to guide choice by respecting choice. He does this through an appeal to reason: one might even say to common sense.

A peaceful faith—the only source of justice for Christians—can’t flourish without protection, whether through toleration, as in pre-Constantine Rome, or by formal edict, as afterward.20 The City of God is a fragile structure within the sinful City of Man. It’s this that leads Christians to entrust authority to selected sinners—we call it “politics”—and Augustine, for all his piety, is a political philosopher.

Augustine concluded that war, if necessary to save the state, could be a lesser evil than peace—and that the procedural prerequisites for necessity could be stated. Had provocation occurred? Had competent authority exhausted peaceful alternatives? Would the resort to violence be a means chosen, not an end in itself? Was the expenditure of force proportionate to its purposes, so that it wouldn’t destroy what it was meant to defend?

No one before Augustine, however, had set standards to be met by states in choosing war. This could be done only within an inclusionary monotheism, for only a God claiming universal authority could judge the souls of earthly rulers. And only Augustine, in his era, spoke so self-confidently for Him. The

Augustine’s great uncertainty was the status of souls in the City of Man, for only the fittest could hope to enter the City of God. Pre-Christian deities had rarely made such distinctions: the pagan afterlife was equally grim for heroes, scoundrels, and all in between.25 Not so, though, with the Christian God: behavior in life would make a huge difference in death. It was vital, then, to fight wars within rules. The stakes could hardly be higher.

Alignment, in turn, implies interdependence. Justice is unattainable in the absence of order, peace may require the fighting of wars, Caesar must be propitiated—perhaps even, like Constantine, converted—if man is to reach God. Each capability brings an aspiration within reach, much as Sun Tzu’s practices tether his principles, but what’s the nature of the tether? I think it’s proportionality: the means employed must be appropriate to—or at least not corrupt—the end envisaged. This, then, is Augustine’s tilt: toward a logic of strategy transcending time, place, culture, circumstance, and the differences between saints and sinners.

a more revealing distinction may lie in temperament: to borrow from Milan Kundera,37 Machiavelli found “lightness of being” bearable. For Augustine—perhaps because traumatized as a youth by a pear tree—it was unendurable.

“I judge that it might be true that fortune is arbiter of half our actions, but also that she leaves the other half, or close to it, for us to govern.” Fifty percent fortune, fifty percent man—but zero percent God. Man is, however precariously, on his own.

States, Machiavelli suggests, operate similarly. If governed badly, men’s rapacity will soon overwhelm them, whether through internal rebellion or external war. But if run with virtù—his untranslatable term for planning without praying40—states can constrain, if not in all ways control, the workings of fortune, or chance. The skills needed are those of imitation, adaptation, and approximation.

Machiavelli commends the study of history, “for since men almost always walk on paths beaten by others and proceed in their actions by imitation . . . , a prudent man should always enter upon the paths beaten by great men, and imitate those who have been most excellent, so that if his own virtue does not reach that far, it is at least in the odor of it.”

What, then, to do? It helped that Machiavelli and Berlin had lightness of being, for their answer is the same: don’t sweat it. Learn to live with the contradictions. Machiavelli shows “no trace of agony,” Berlin points out, and he doesn’t either:

Eternal truths have little to do with any of this, beyond the assurance that circumstances will change. Machiavelli knows, as did Augustine, that what makes sense in one situation may not in the next. They differ, though, in that Machiavelli, expecting to go to Hell, doesn’t attempt to resolve such disparities. Augustine, hoping for Heaven, feels personally responsible for them. Despite his afflictions, Machiavelli often sees comedy.42 Despite his privileges, Augustine carries a tragic burden of guilt. Machiavelli sweats, but not all the time. Augustine never stops.

“Lightness of being,” then, is the ability, if not to find the good in bad things, then at least to remain afloat among them, perhaps to swim or to sail through them, possibly even to take precautions that can keep you dry. It’s not to locate logic in misfortunes, or to show that they’re for the best because they reflect God’s will.

Augustine and Machiavelli agree that wars should be fought—indeed that states should be run—by pre-specifiable procedures. Both know that aspirations aren’t capabilities. Both prefer to connect them through checklists, not commandments.43

Augustine admits, which is why good men may have to seek peace by shedding blood. The greater privilege, however, is to avert “that calamity which others are under the necessity of producing.” Machiavelli agrees, but notes that a prince so infrequently has this privilege that if he wishes to remain in power he must “learn to be able not to be good,” and to use this proficiency or not use it “according to necessity.”51 As fits man’s fallen state, Augustine sighs. As befits man, Machiavelli simplifies.

As Machiavelli’s finest translator has put it: “[J]ustice is no more reasonable than what a person’s prudence tells him he must acquire for himself, or must submit to, because men cannot afford justice in any sense that transcends their own preservation.”53

princes need advisers. The adviser can’t tell the prince what to do, but he can suggest what the prince should know. For Machiavelli this means seeking patterns—across time, space, and status—by shifting perspectives. “[J]ust as those who sketch landscapes place themselves down in the plain to consider the nature of mountains . . . and to consider the nature of low places place themselves high atop mountains,

Machiavelli embraces, then, a utilitarian morality: you proportion your actions to your objective, not to progress from one nebulous city to another, but because some things have been shown to work and others haven’t.60

Who, then, will oversee them? They’ll do it themselves, Machiavelli replies, by balancing power. First, there’ll be a balance among states, unlike older Roman and Catholic traditions of universality. Machiavelli anticipates the statecraft of Richelieu, Metternich, Bismarck,

But Machiavelli understands balancing in a second and subtler sense, conveyed more explicitly in The Discourses than in The Prince: [I]t is only in republics that the common good is looked to properly in that all that promotes it is carried out; and, however much this or that private person may be the loser on this account, there are so many who benefit thereby that the common good can be realized in spite of those few who suffer in consequence.64 This idea of an internal equilibrium within which competition strengthens community wouldn’t appear again until Adam Smith unveiled an “invisible hand” in The Wealth of Nations (1776), until the American Founding Fathers drafted and in The Federalist justified constitutional checks and balances (1787–88), and until Immanuel Kant linked republics, however distantly, with Perpetual Peace (1795).

Machiavelli’s great transgression, Berlin concluded, was to confirm what everyone knows but no one will admit: that ideals “cannot be attained.” Statecraft, therefore, can never balance realism against idealism: there are only competing realisms. There is no contest, in governing, between politics and morality: there is only politics. And no state respects Christian teaching on saving souls. The incompatibilities are irreconcilable. To deny this is, in Berlin’s words but in Machiavelli’s mind, to “vacillate, fall between two stools, and end in weakness and failure.”

And approximation? “[P]rudent archers,” Machiavelli points out, knowing the strength of their bow, “set their aim much higher than the place intended, not to reach such height with their arrow, but to be able with the aid of so high an aim to achieve their plan.”41 For there will be deflection—certainly from gravity, perhaps from wind, who knows from what else? And the target itself will probably be moving.

Augustine’s City of God no longer exists on earth. The City of Man, which survives, has no single path to salvation. “[T]he belief that the correct, objectively valid solution to the question of how men should live can in principle be discovered,” Berlin finds, “is itself in principle not true.” Machiavelli thus split open the rock “upon which Western beliefs and lives had been founded.” It was he “who lit the fatal fuse.”

Machiavelli’s blood ran colder than was ordinary: he praised Cesare Borgia, for example, and he refused to condemn torture despite having suffered it (Augustine, never tortured, took a similar position).75 Machiavelli was careful, however, to apportion enormities: they should only forestall greater horrors—violent revolution, defeat in war, descent into anarchy, mass killing, or what we would today call “genocide.”

Berlin sees in this an “economy of violence,” by which he means holding a “reserve of force always in the background to keep things going in such a way that the virtues admired by [Machiavelli] and by the classical thinkers to whom he appeals can be protected and allowed to flower.”76 It’s no accident that Berlin uses the plural. For it comes closer than the singular, in English, to Machiavelli’s virtù, implying no single standard by which men must live.

“[T]here are many different ends that men may seek and still be fully rational,” Berlin insists, “capable of understanding . . . and deriving light from each other.” Otherwise, civilizations would exist in “impenetrable bubble[s],” incomprehensible to anyone on the outside. “Intercommunication between cultures in time and space is possible only because what makes men human is common to them, and acts as a bridge between them. But our values are ours, and theirs are theirs.”

Perhaps there are other worlds in which all principles are harmonized, but “it is on earth that we live, and it is here that we must believe and act.”77 By shattering certainty, Machiavelli showed how. “[T]he dilemma has never given men peace since it came to light,” Berlin lightly concludes, “but we have learnt to live with it.”

Posterity has long regarded Augustine and Machiavelli as pivots in the history of “western” thought because each, with enduring effects, shifted long-standing relationships between souls and states.

Philip promises obedience to God, not his subjects. Elizabeth serves her subjects, fitting God to their interests. The king, looking to Heaven, venerates. The queen, feet on earth, calculates. The differences test the ideas of Augustine and Machiavelli against the demands of statecraft at the dawn of the modern age.

Relishing opposites, the queen was constant only in her patriotism, her insistence on keeping ends within means, and her determination—a requirement for pivoting—never to be pinned down.

Pivoting requires gyroscopes, and Elizabeth’s were the best of her era. She balanced purposefulness with imagination, guile, humor, timing, and an economy in movement that, however extravagant her display, kept her steady on the tightrope she walked.

Machiavelli, thinking gyroscopically, advised his prince to be a lion and a fox, the former to frighten wolves, the latter to detect snares. Elizabeth went him one better by being lion, fox, and female, a combination the crafty Italian might have learned to appreciate. Philip was a grand lion, but he was only a lion.

princes can through conscientiousness, Machiavelli warned, become trapped. For a wise ruler “cannot observe faith, nor should he, when such observance turns against him, and the causes that made him promise have been eliminated. . . . Nor does a prince ever lack legitimate causes to color his failure to observe faith.”46

What we like to recall as the Elizabethan “golden age” survived only through surveillance and terror: that was another of its contradictions, maintained regretfully with resignation.

The queen’s instincts were more humane than those of her predecessors, but too many contemporaries were trying to kill her. “Unlike her sister, Elizabeth never burned men for their faith,” her recent biographer Lisa Hilton has written. “She tortured and hanged them for treason.”60 Toleration, Machiavelli might have said, had turned against Elizabeth. She wanted to be loved—who wouldn’t? It was definitely safer for princes, though, to be feared.

“The failure of the Spanish Armada,” Geoffrey Parker has argued, “laid the American continent open to invasion and colonization by northern Europeans, and thus made possible the creation of the United States.” If that’s right, then the future pivoted on a single evening—August 7, 1588—owing to a favorable wind, a clever lord admiral, and a few fiery ships. Had he succeeded, Philip would have required Elizabeth to end all English voyages to America.4

In contrast to Spain’s “new world” colonies—and to the territories that France, more recently, had claimed (but barely settled) along the banks of the St. Lawrence, the Great Lakes, and the Ohio and Mississippi rivers—British America “was a society whose political and administrative institutions were more likely to evolve from below than to be imposed from above.”10 That made it a hodgepodge, but also a complex adaptive system.

The principles seem at odds—how can supremacies share?—but within that puzzle, the modern historian Robert Tombs has suggested, lay the foundations of England’s post-Stuart political culture: [S]uspicion of Utopias and zealots; trust in common sense and experience; respect for tradition; preference for gradual change; and the view that “compromise” is victory, not betrayal. These things stem from the failure of both royal absolutism and of godly republicanism: costly failures, and fruitful ones.

A lot of the work is educational, Chae said. At a police-run facility, visitors are shown objects that contain a hidden camera: a baseball hat, a belt, a watch, a lighter, a USB stick, a necktie, a set of car keys. A sign warns that a man could install a camera in his shoe. There are even two hidden cameras in the room. Visitors are asked: Can you spot them?

Violators currently face up to five years in prison or a fine of up to about $9,000. Police statistics from the past five years showed that only 5.3 percent of those indicted on illegal filming charges went to prison, Kim said

the more I think about it, the more I agree with the argument Yale Law professor Stephen L. Carter made in his 1998 book “Civility.” The only way to confront fanaticism is with love, he said. Ask the fanatics genuine questions. Paraphrase what they say so they know they’ve been heard. Show some ultimate care for their destiny and soul even if you detest the words that come out of their mouths.

You engage fanaticism with love, first, for your own sake.

If, on the other hand, you fight your natural fight instinct, your natural tendency to use the rhetoric of silencing, and instead regard this person as one who is, in his twisted way, bringing you gifts, then you’ll defeat a dark passion and replace it with a better passion.

Second, you greet a fanatic with compassionate listening as a way to offer an unearned gift to the fanatic himself. These days, most fanatics are not Nietzschean supermen. They are lonely and sad, their fanaticism emerging from wounded pride, a feeling of not being seen.

A lot of the fanaticism in society is electron-thin.

Finally, it’s best to greet fanaticism with love for the sake of the countr

We all swim in a common pool. You can shut bigots and haters out of your dining room or your fantasy football league, but when it comes to national political life, there’s nowhere else to go. We have to deal with each other.

Civility, Carter writes, “is the sum of the many sacrifices we are called to make for the sake of living together.”

You don’t have to like someone to love him. All you have to do is try to imitate Martin Luther King

The aide said that guys like me were ‘in what we call the reality-based community,’ which he defined as people who ‘believe that solutions emerge from your judicious study of discernible reality.’ I nodded and murmured something about Enlightenment principles and empiricism. He cut me off. ‘That’s not the way the world really works anymore,’ he continued. ‘We’re an empire now, and when we act, we create reality. And while you are studying that reality — judiciously, as you will — we’ll act again creating other new realities, which you can study too, and that’s how things will sort out. We’re history’s actors … and you, all of you, will be left to just study what we do.’

What Trump adds is a level of salesmanship that is truly a wonder to behold. He is a con man of surpassing brilliance and conviction, and every time he survives the fallout of a con, he gets more confident about the next one.

a presidential con man at this level of talent, legitimized by public opinion, enlarged and enhanced by the office and its trappings, is far harder to catch. It seems to me we had one shot of doing this definitively —the Mueller investigation — and we failed

. Sympathizing with people whose livelihoods have vanished is entirely the moral thing to do. But unemployment and poverty are not the same as persecution, and the migration is self-evidently economic. Nonetheless, Sieff’s central figure in the story is going to claim asylum when he reaches the border. In other words, the generosity of America in providing asylum for the persecuted is being fraudulently exploited by hundreds of thousands of immigrants.

The worry about a president receiving assistance from a foreign country, let alone inviting it, was one of the central concerns of the Founders when they came up with the mechanism of impeachment. It need not be a conspiracy or a crime. It was about violating the integrity of the American political system — to the advantage of another country.

Combine the blithe ease with which Trump considers this impeachable offense with his now-demonstrated attempts to obstruct justice, and now add a legal claim that the Congress cannot oversee what might be presidential criminality … well, you have a situation that impeachment was specifically designed for.

A tyrant’s path to power is not a straight line, it’s dynamic. Each concession is instantly banked, past vices are turned into virtues, and then the ante is upped once again. The threat rises exponentially with time

So, of course, Trump has upped the ante again. Why wouldn’t he? He has proven that he can obstruct justice and get away with it, so now he is not only refusing to comply with any subpoenas and barring critical witnesses from testifying, but claiming, through his lawyers, that the only branch of government that can investigate the president’s compliance with the law is the executive branch itself, over which the president has total control:

The current crisis in immigration is, in fact, a giant and flagrant abuse of the very meaning of asylum. Just as illegal immigration is an affront to legal immigration, so blatantly fraudulent asylum pleas trivialize and exploit those who genuinely need our help.

“It spans the developing-developed country divide. There aren’t that many issues that would unify in such a manner. And we all know the burden of climate change will fall on these kids’ shoulders when they are adults. They are acutely aware as well.”

Many brought handmade signs. “Think or Swim,” one read

A day after Tropical Storm Imelda swamped parts of southeast Texas, crowds in Houston chanted, “Our streets flood, so we flood the streets.”

Using the internet, young people are organizing across continents like no generation before them. And though their outsize demands for an end to fossil fuels mirror those of older environmentalists, their movement has captured the public imagination far more effectively.

At the Seattle headquarters of Amazon, hundreds of employees walked out, continuing pressure on company leaders to do more about climate change. Those workers won concessions this week, as Amazon vowed to be carbon neutral by 2040 and to order 100,000 electric delivery trucks.

But the workers demanded more action on Friday. They asked Amazon to stop providing cloud-computing support to fossil fuel companies and to stop giving donations to politicians, and groups, who have resisted efforts to take more action to halt climate change, holding signs that read “Amazon: Zero $$ for Political Climate Denial.”

At a time of fraying trust in authority figures, children — who by definition have no authority over anything — are increasingly driving the debate.

Tens of thousands of protesters marched through the streets of San Francisco, chanting, “Green New Deal, make it real,” and carrying signs that read “The sea is rising, so must we.”

“What’s unique about this is that young people are able to see their future is at risk today,”

Some researchers believe that the introduction of seafood into the diet of early modern humans helped their cognitive development because of Omega-3 fatty acids and other brain-boosting nutrients. That contributed to cultural and technological developments that led them to migrate out of Africa and spread across the globe.

Zilhão published a study two years ago about 65,000-year-old cave paintings found in three caves on the Iberian Peninsula that are credited to Neanderthals. This aligns with another discovery of pendants and shells colored with pigments, also thought to be the work of Neanderthals.

Earlier this year, a separate analysis of clam shells and volcanic rocks from an Italian cave shows that Neanderthals collected shells and pumice from beaches. And due to specific indicators on some of the shells, the researchers also believe Neanderthals waded and dove into the ocean to retrieve shells, meaning they may have been able to swim.

armchair epidemiology, which Slate described as “convincing but flawed epidemiological analyses.”

The prime example is a Medium blog post titled “Covid-19 — Evidence Over Hysteria” by Aaron Ginn, a Silicon Valley product manager and “growth hacker” who argued against the severity of the virus and condemned the mainstream media for hyping it.

Conservative pundits, who’d spent weeks downplaying the seriousness of the virus, were drawn to Mr. Ginn’s conclusion that “shuttering the local economy is a distraction and arbitrary with limited accretive gain outside of greatly annoying millions and bankrupting hundreds of businesses.”

The Fox News political analyst Brit Hume tweeted the post, and then so did the anchors Bret Baier and Laura Ingraham. Within hours, the blog post was amplified across conservative media.

“I am seeing this playbook more and more,” Dr. Bergstrom said. “Secondhand data showing a crisis narrative that feels just a bit too well crafted. Mixing the truth with the plausible and the plausible with that which seems plausibly true in a week.”

Epidemiologists disagreed, pointing to some of Mr. Ginn’s assumptions as “unsubstantiated” and ignorant of “first-chapter-of-the-epidemiology-textbook stuff.”

After a 31-tweet thread from the infectious-disease expert Carl Bergstrom debunking Mr. Ginn’s data as cherry-picked, Medium took the post down, prompting a backlash in conservative spheres. More than two million people had already viewed it.

Mr. Ginn’s post, which seems informed by his reflexive skepticism of the mainstream media, filled two needs for readers: It offered a scientific-seeming explanation that real scientists would not provide. And it provided a political foil, the media.

This, according to Dr. Bergstrom, is what makes armchair epidemiology so harmful. Posts like Mr. Ginn’s “deplete the critical resource you need to manage the pandemic, which is trust,

“When people are getting conflicting messages, it makes it very hard for state and local authorities to generate the political will to take strong actions downstream.”

At first glance, the piece looked quite convincing. Mr. Ginn drew heavily from charts from the C.D.C., Johns Hopkins and the Financial Times. “You don’t need a special degree to understand what the data says and doesn’t say,” he claimed.

Dr. Bergstrom argues that the advances in available data make it easier than ever for junk-science peddlers to appear legitimate.

“Statistical analysis is a black box to most of us,” Dr. Bergstrom said. “And it’s like, ‘I can’t challenge a multilinear statistical regression because I don’t know what that is,’

“And so a form of authority gets imposed on a reader and we tend not to challenge data the way we’ve learned to challenge words.”

Mr. Evans is concerned that ultimately important nuance will be lost and pro-Trump pundits will use the news to exclusively scapegoat China and divert blame away from domestic failings. “What’s scary is how smart the false stuff is,” he said.

Covid-19 and the immediate threat to public health means that networks like Facebook, Twitter and YouTube have been unusually decisive about taking down misinformation. “In a case of a pandemic like this, when we are seeing posts that are urging people not to get treatment,” Facebook’s chief executive, Mark Zuckerberg, said recently, “that’s a completely different class of content versus the back-and-forth of what candidates may say about each other.”

The Trump administration and right-wing media watchdogs will weaponize changing facts about the virus, pointing to them as proof of a deep state bent on damaging the president or a media apparatus trying to swing an election

Others will try to pin the blame for the pandemic solely on the Trump administration

What we don’t know about Covid-19 will degenerate into ever more intricate conspiracies — some almost believable, some outrageous but all dangerous.

“We’re in a stream of ever-evolving data, and it’s being shaped around cognitive biases, partisanship and preferences embedded in our cultural identities,”

I called Mr. Pomerantsev because the information vacuum around the virus made me think of the title of his earlier book on Russia — “Nothing Is True and Everything Is Possible.

In the absence of new, vetted information, reckless speculation takes its place, muddling our conception of the truth.

in crisis situations — especially early on — our desire for information exceeds our ability to accurately deliver it. Add to this the complexities of epidemiology: exponential growth; statistical modeling; and the slow, methodical nature of responsible science.

Together, they create the ideal conditions for distrust, bad-faith interpretations and political manipulation, the contours of which we’re only beginning to see.

“The really big question that haunts me is, ‘When do we return to reality?’” Mr. Pomerantsev mused over the phone from his own quarantine. “Or is it that in this partisan age absolutely everything is chopped, cut and edited to fit a different view? I’m waiting for society to finally hit up against a shared reality, like diving into the bottom of swimming pool. Instead we just go deeper.”

Prime Minister Jacinda Ardern is adamant that New Zealand will complete four weeks of lockdown — two full 14-day incubation cycles — before letting up. She has, however, given the Easter Bunny special dispensation to work this weekend.

this heavily tourism-reliant country — it gets about 4 million international visitors a year, almost as many as its total population — did the previously unthinkable: It shut its borders to foreigners March 19.

Two days later, Ardern delivered a televised address from her office — the first time since 1982 that an Oval Office-style speech had been given — announcing a coronavirus response alert plan involving four stages, with a full lockdown being Level 4.

A group of influential leaders got on the phone with her the following day to urge moving to Level 4.

“It’s inevitable that we will have to shut down anyway, so we would rather it be sharp and short.”

On March 23, a Monday, Ar­dern delivered another statement and gave the country 48 hours to prepare for a Level 4 lockdown. “We currently have 102 cases,” she said. “But so did Italy once.”

with strict border control, restrictions could be gradually relaxed, and life inside New Zealand could return to almost normal.

From the earliest stages, Ar­dern and her team have spoken in simple language: Stay home. Don’t have contact with anyone outside your household “bubble.” Be kind. We’re all in this together.

there has been a sense of collective purpose. The police phone line for nonemergencies has been overwhelmed with people calling to “dob in,” as we say here, reporting others they think are breaching the rules.

The response has been notably apolitical. The center-right National Party has clearly made a decision not to criticize the government’s response — and in fact to help it.

After peaking at 89 on April 2, the daily number of new cases ticked down to 67 on Monday and 54 on Tuesday. The vast majority of cases can be linked to international travel, making contact tracing relatively easy, and many are consolidated into identifiable clusters.

The nascent slowdown reflected “a triumph of science and leadership,”

“Other countries have had a gradual ramp-up, but our approach is exactly the opposite,” he said. While other Western countries have tried to slow the disease and “flatten the curve,” New Zealand has tried to stamp it out entirely.

The government won’t be able to allow people free entry into New Zealand until the virus has stopped circulating globally or a vaccine has been developed

From that Wednesday night, everyone had to stay at home for four weeks unless they worked in an essential job, such as health care, or were going to the supermarket or exercising near their home.

Ardern has said her government is considering mandatory quarantine for New Zealanders returning to the country post-lockdown. “I really want a watertight system at our border,”

US criticism of China has intensified over the past week. Over the weekend Politico published details of a 57-page Republican party attack memo,

After a series of controversial shipments, China’s government introduced strict rules last month which required all medical equipment and testing kits to be approved by the national medical products administration and registered before they were exported. However, after some suppliers reportedly complained it was too difficult to get the domestic license required, the rules were scaled back on the weekend, with exports now only needing to meet the importing country’s standard.

“Germany is looking at things, we are looking at things,” he said. “We are talking about a lot more money than Germany’s talking about.” “We haven’t determined the final amount yet,” Trump said. “It’s very substantial.”

China has reacted strongly, denying any coverup over the virus. An editorial in the state-backed Global Times on Monday said “China’s achievement in the fight against Covid-19 is way better than that of the US”.

“This is a life-and-death matter, so it would spare no effort to smear China and mobilise all possible public opinion forces to do so to cover its selfishness.”

“like Australia”

Several countries on Tuesday began to ease lockdown restrictions, including New Zealand and Australia, which have both had significant success in controlling the virus. New Zealand moved down to level 3 restrictions on midnight on Monday, allowing some businesses to reopen.

In other developments: More than 3,041,700 people have been diagnosed with Covid-19, according to the John Hopkins Tracker, and at least 211,167 have died. Argentina’s number of reported cases surpassed 4,000 on Monday, with 111 new cases bringing the total to 4,003 infected persons and 197 deaths so far. Japanese media reported that 300,000 coronavirus masks sent to pregnant women as part of a government handout have been found to be faulty. New Zealand has ended its strictest lockdown phase and entered Level 3, with 400,000 Kiwis returning to work, restaurants and cafes reopening for takeaway, and fishing, surfing and swimming now permitted. China has reported six new coronavirus cases (three domestic and three from overseas) and no deaths, according to the country’s National Health Commission. More than 2,200 Indonesians have died from Covid-19, but were not recorded, according to an investigation from Reuters. The official death toll from the virus in the country is 765. The director general of the World Health Organisation, Tedros Adhanom Ghebreyesus, has said he is concerned about people missing vaccines for diseases such as polio and measles because of the coronavirus pandemic. Mexico’s president declared the country had “tamed” its coronavirus outbreak, despite widespread suspicions that Covid-19 cases are being undercounted. WhatsApp claims to have cut viral messages by 70% after introducing a limit on the number of people to whom users could forward messages. Afghanistan recorded its biggest one-day rise in cases, triggered by a continued surge of transmission in Kandahar. Sydney’s Bondi Beach has reopened again, after it was shut for being too crowded.

Kelly’s first full segment found the host interviewing the cast of Will & Grace—a show that has remained relevant and beloved in large part because of, yes, its politics.

all of it building up to the final segment, the one Kelly had been teasing most excitedly throughout the hour: a serious-toned, news-magazine-style profile of Sister Donna Liette. The 77-year-old woman, Kelly said, lowering her voice dramatically, “faced with violence tearing apart her Chicago neighborhood … decided to do something about it.”

Chicago, and particularly the crime rates of that city, have been a particular touchpoint for the Trump presidency. “If Chicago doesn’t fix the horrible ‘carnage’ going on,” he tweeted in January, “... I will send in the Feds!”

Which is to say that Kelly’s choice of interview subject—the “nun taking back her streets”—was deeply political. It celebrated the work of a single white woman, working to “take back her streets” (her streets). It whiffed of “the girl was no saint, either” and “he just is white.”

Kelly’s interview with Liette began like this:

“How many murders do you hear about a week?” she asked.“Probably five or six or seven a week, at least,” Liette replied.“It’s like living in a war zone,” Kelly said. It was not a question.

At her worst, though, Kelly has engaged in a particularly insidious brand of political argument: the kind that refuses to admit itself as politics at all. The kind sees things from a narrow perspective, but claims to be omnivisual. The kind that lobs grenades into the culture war and then innocently throws up its empty hands. The kind that says, before it talks of Joe Biden and Donald Trump and taking back her streets, “I am kind of done with politics for now.”

He’s trying to articulate a language of shared culture and values in a country that has been rocked by technological, cultural, and demographic change. It may be an imperfect attempt. But at least Sasse has identified the right project.

The Vanishing American Adult is written as a reflection on the purpose and nature of education, which, Sasses argues, should extend beyond schooling and classrooms.

Instead of relying on “institutionalized school-centric childhood[s],” Sasse says, families should develop practices that will prepare their kids to become “fully formed, vivacious, appealing, resilient, self-reliant, problem-solving souls who see themselves … called to love and serve their neighbors.”

In a chapter called “Embrace Work Pain,” Sasse encourages families to set their alarms early, maintain a rigorous chore system, and send their kids out to do hard labor; in his case, it was detasseling corn

Sasse holds up multi-generational relationships, world travel, and voracious reading as ways of building greater empathy and self-knowledge.

A large portion of the book is dedicated to forms of stoicism, discipline, and self-denial: “There is almost nothing more important we can do for our young than convince them that production is more satisfying than consumption,” he writes. “Anyone who swims so completely in a sea of material surplus as to be unaware of the virtues of the simple life is flirting with great moral risk.

Citizens who take little interest in books threaten the idea of democracy, which “assume[s] the ability to read—and a desire to read.

Americans have long held the “ideal that work is a necessary component of becoming a fully formed adult, that a life well-lived entails a forward-leaning embrace of responsibility.” The country’s great challenge is “to create lifelong learners and lifelong producers,” he writes.

he believes culture—and the acculturation of the young—is more important than policy.

Americans “are a drifting and aimless people—awash in material goods and yet spiritually aching for meaning.

His proposals are about recovering this sense of meaning and establishing a shared language for talking about it, thickening the civic culture that serves as the foundation of political deliberat

This is an increasingly radical idea. America has largely responded to the challenges of diversity and pluralism by pushing moral language out of public life.

Platforms like Twitter, beloved by Sasse and Trump alike, thrive on outrage, reduction, and snark.

n. Like Rousseau, Sasse sees healthy society as a function of virtuous individuals. The senator is making “a plea for self-discipline and self-control” as “the one and only dignified alternative to discipline and control” by the government.

"I'm navigating by the stars,"

has now claimed asylum in another country,

the repression of Lukashenko's regime, i

protesters and opposition activists have spoken of tortur

that display the extraordinary ferocity of riot police against protesters who are unarmed and peaceful, many of them teenagers.

anti-government protests spread inside neighboring Russia against the attempted murder and imprisonment of Alexey Navalny.

It is September 13, 2020

the US "strongly condemns the ​months-long post-election brutality carried out by the Lukashenka regime against peaceful protesters.

there were over 500 documented cases of severe abuse, 290 political prisoners and "a number of individuals still reported missing."

. A police officer fires a live round into the vehicle. The protesters are yanked out violently, and forced to lie face down on the ground

They didn't help. They just looked at me."

and marked with red paint, a grim sign of the police's "traffic lights" system of grading protesters in detention.

Those painted red should receive the worst treatment.

Sexual assault allegations have also been made by men and women against the police.

At this time, I probably had brain trauma, as I started to feel really dizzy. It was hard to move at all,

"He cut my underwear using this knife. He asked me again to give him the password. I refused again, and then he did what he did."

some bleeding on the walls,

One man has had seven teeth smashed out.

and the majority would go on to face criminal charges for protesting,

walking over the unconscious body of a teenage boy on the floor

the detainee likely suffered from an epileptic fit, and was left on the floor by police,

she was put next to a man who had been trampled by police until his hip broke

Russian President Vladimir Putin swiftly moved to support Lukashenko in August with a $1.5 billion loan and other unspecified assistance.

She feared for her safety and left with her mother.

I was worried they would torture me on my injuries."

the fragments of grenade removed from her leg. One fragment is still lodged in her thigh.

"We are not their people, we are strangers. Russia does not care what happens to us."

Despite a 20% pullback in recent weeks, random-length lumber futures are still up more than 400% from their April 2020 low. Lumber prices have skyrocketed so much that it's causing remodeling nightmares and creating even more sticker shock in the booming housing market.

Likewise, prices for US hot-rolled, coil steel, the most widely produced finished steel product, have spiked almost 270% since bottoming out last August and hit a record high of $1,616 per ton on Friday, according to S&P Global Platts. Before this boom, the prior peak was $1,100 in 2008.

Murphy, whose organization opposed the Section 232 steel tariffs from the beginning, argued tariff relief is a way government can help accelerate the recovery while simultaneously easing inflation jitters.

Meanwhile, both the steel and lumber industries are strongly urging Biden to keep the tariffs in place. Removing them could prove to be politically unpopular, especially among steel workers in battleground Rust Belt states.

Scott argued the steel tariffs effectively supported the industry and that removing them, along with quotas limiting imports, would lead to both a "hemorrhaging of jobs" and importing steel that is in many cases worse for the environment than what is made in America.

The Biden administration does not appear to have made a decision yet on lifting the steel or lumber tariffs, though new efforts are being made to address rising inflation concerns.

Biden announced late last week his administration will soon take unspecified steps to fight supply chain pressures, beginning with construction materials and transportation bottlenecks.

The first important finding is that between the 1870s and the late 1960s a broad range of American social trends improved: Community activism surged, cross party collaboration increased, income inequality fell, social mobility rose, church attendance rose, union membership rose, federal income taxes became more progressive and social spending on the poor rose.

Black school attendance, income gains, homeownership rates, voter registration rates started rapidly improving in the 1940s and then started slowing in the 1970s and 1980s.

The American century was built during these decades of social progress. And then, around the late 1960s, it all turned south.

Over the past 50 years, the positive trends have reversed: membership in civic organizations has collapsed, political polarization has worsened, income inequality has widened, social trust has cratered, religious attendance is down, social mobility has decreased, deaths of despair have skyrocketed and on and on.

Until the late 1960s, American life was improving across a range of measures. Since then, it’s a story of decay.

Maybe economic change drove everything? But no, the timing is off. Economic inequality widened a bit later than most of the other trends. Maybe it was political dysfunction? Nope. That, too, happened a bit later.

Muckrakers exposed social evils. The survival of the fittest mentality was rejected. Then it was a civic renaissance. Between 1870 and 1920 Americans created civic organizations at a rate that’s never been equaled. Then it was a political movement. By 1912 all three major presidential candidates ran as progressives: William Taft, Woodrow Wilson and Theodore Roosevelt.

The frequency of the word “I” in American books, according to Putnam and Garrett, doubled between 1965 and 2008.

starting in the late 1960s, there was left wing self-centeredness in the social and lifestyle sphere and right wing self-centeredness in the economic sphere, with a lack of support for common-good public policies

“The story of the American experiment in the twentieth century is one of a long upswing toward increasing solidarity, followed by a steep downturn into increasing individualism. From ‘I’ to ‘we’ and back again to ‘I’.”

many were operating at the wrong level. They were trying to build programs that would “scale,” but they were swimming against the tide of culture, the pervasive individualistic mentality, and all its social and political effects.

I helped found an organization called Weave: The Social Fabric Project that was designed precisely to focus on cultural change. We illuminate, support and connect community builders

I’ve found that about a third of the people I encounter in this work get the power of culture and the importance of culture change, and two thirds don’t really see culture. They focus exclusively on what can be quantified.

Putnam and Garrett hold up the Progressive Movement, not as something we could go back to, but as a storehouse of lessons for us to adapt. Progressivism was “first and foremost, a moral awakening.”

It was based on a fallacy: If we all do our own thing, everything will work out well for everybody.

the great missing pieces are in the civic and cultural spheres: a moral vision that inspires the rising generation, a new national narrative that unites a diverse people, actual organizations where people work on local problems.

What came from these investments? Libraries. Parks. Playgrounds. Piers. Post offices. Swimming pools. Sports fields. Theaters. Museums. Gardens. Forests. Beaches. Lodges. Walkways. Armories. Courthouses. County fairgrounds. Today too many of us take these projects for granted, even as we continue to use them on a huge scale.

Infrastructure, at its most fundamental level, is not about roads and bridges, cable and concrete. It’s about who we are, what we value and what kind of society we want to create. If it’s a “once in a generation” project, it’s essential that we get it right.