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The hierarchy of status is a different one. The professionals are the apex of that hierarchy.

these two hierarchies live side by side. They share a lot of the same assumptions about the world and a lot of the same attitudes, but they also differ in important ways. So I’m not one of these people who says the Democrats and the Republicans are the same. I don’t think they are. But there are sometimes similarities between these two groups.

professionals tend to be very liberal on essentially any issue other than workplaces issues. So on every matter of cultural issues, culture war issues, all the things that have been so prominent in the past, they can be very liberal.

On economic questions, however, they tend not to be. (dishes clattering) They tend to be much more conservative. And their attitudes towards working-class people in general and organized labor specifically is very contemptuous.

if you look just back to the Bill Clinton administration: In policy after policy after policy, he was choosing between groups of Americans, and he was always choosing the interests of professionals over the interests of average people. You take something like NAFTA, which was a straight class issue, right down the middle, where working people are on one side of the divide and professionals are on another. And they’re not just on either side of the divide: Working people are saying, “This is a betrayal. You’re going to ruin us.” And professional people are saying, “What are you talking about? This is a no-brainer. This is what you learn on the first day of economics class.” And hilariously, the working people turned out to be right about that. The people flaunting their college degrees turned out to be wrong.

Every policy decision he made was like this. The crime bill of 1994, which was this sort of extraordinary crackdown on all sorts of different kinds of people. And at the same time he’s deregulating Wall Street.

You’re teaching a course that meets three times a week and you’re getting $1,500 for an entire semester. That was a shocking lesson but at the same time that was happening to us, the price of college was going up and up and up, because increasingly the world or increasingly the American public understands and believes that you have to have a college degree to get ahead in life. So they are charging what the markets can bear

If you go down the list of leading Democrats, leading Democratic politicians, what you find is that they’re all plucked from obscurity by fancy universities. This is their life story. Bill Clinton was from a town in Arkansas, goes to Georgetown, becomes a Rhodes Scholar, goes to Yale Law School — the doors of the world open up for him because of college.

beginning in the 1960s, Americans decided that the right way to pursue opportunities was through the university. It’s more modern than you think. I was reading a book about social class from right after World War II. And the author was describing this transition, this divide between people who came up through their work, who learned on the job and were promoted, versus people who went to universities. And this was in the ’40s. But by the time Bill Clinton was coming up in the ’60s, university was essential

just look at his cabinet choices, which are all from a very concentrated very narrow sector of the American elite. It’s always Ivy League institutions.

The tuition price spiral is one of the great landmark institutions of our country in the last couple of decades.

Or deregulating telecoms. Or capital gains tax cuts. It’s always choosing one group over another.

look, I’m in favor of education. I think people should be educated, should go to college. I think it’s insane that it costs as much as it does. And I think that the country is increasingly agreeing with me

The student debt crisis? This is unbearable. We have put an entire generation of young people — basically they come out of college with the equivalent of a mortgage and very little to show for it. It’s unbelievable that we’ve done this. My dad went to college basically for free. It wasn’t even that expensive when I went, in the early 1980s. This is unbelieveable what we’re doing to young people now and it can’t go on

You seem to be suggesting, the way you talk about the Democrats, that somehow this is elitist and to pursue an education puts you out of touch with real people.I don’t think so. Especially since we’re rapidly becoming a country where — what is the percentage of people who have a college degree now? It’s pretty high. It’s a lot higher than it was when I was young.

One of the chronic failings of meritocracy is orthodoxy. You get people who don’t listen to voices outside their discipline. Economists are the most flagrant example of this. The economics profession, which treats other ways of understanding the world with utter contempt. And in fact they treat a lot of their fellow economists with utter contempt.

there’s no solidarity in a meritocracy. The guys at the top of the profession have very little sympathy for the people at the bottom. When one of their colleagues gets fired, they don’t go out on strike

There’s no solidarity in this group, but there is this amazing deference between the people at the top. And that’s what you see with Obama. He’s choosing those guys.

you start to wonder, maybe expertise is a problem.But I don’t think so. I think it’s a number of things.

The first is orthodoxy which I mentioned

when Clinton ran in ’92, they were arguing about inequality then as well. And it’s definitely the question of our time. The way that issue manifested was Wall Street in ’08 and ’09. He could have taken much more drastic steps. He could have unwound bailouts, broken up the banks, fired some of those guys. They bailed out banks in the Roosevelt years too and they broke up banks all the time. They put banks out of business. They fired executives, all that sort of thing. It is all possible, there is precedent and he did none of it

the third thing is this. You go back and look at when government by expert has worked, because it has worked. It worked in the Roosevelt administration, very famously. They called it the Brains Trust. These guys were excellent.

These were not the cream of the intellectual crop. Now he did have some Harvard- and Yale-certified brains but even these were guys who were sort of in protest. Galbraith: This is a man who spent his entire career at war with economic orthodoxy. I mean, I love that guy. You go right on down the list. Its amazing the people he chose. They weren’t all from this one part of American life.

Is there a hero in your book?I don’t think there is.

The overarching question of our time is inequality, as [Obama] himself has said. And it was in Bill Clinton’s time too.Well you look back over his record and he’s done a better job than most people have done. He’s no George W. Bush. He hasn’t screwed up like that guy did. There have been no major scandals. He got us out of the Iraq war. He got us some form of national health insurance. Those are pretty positive things. But you have to put them in the context of the times, weigh them against what was possible at the time. And compared to what was possible, I think, no. It’s a disappointment.

The second is that a lot of the professions have been corrupted. This is a very interesting part of the book, which I don’t explore at length. I wish I had explored it more. The professions across the board have been corrupted — accounting, real estate appraisers, you just go down the list

What else? You know a better solution for health care. Instead he has this deal where insurance companies are basically bullet-proof forever. Big Pharma. Same thing: When they write these trade deals, Big Pharma is always protected in them. They talk about free trade. Protectionism is supposed to be a bad word. Big Pharma is always protected when they write these trade deals.

You talk about “a way of life from which politicians have withdrawn their blessing.” What is that way of life?You mean manufacturing?You tell me. A sort of blue-collar way of life. It’s the America that I remember from 20, 30, 40 years ago. An America where ordinary people without college degrees were able to have a middle class standard of living. Which was — this is hard for people to believe today — that was common when I was young

Today that’s disappeared. It’s disappearing or it has disappeared. And we’ve managed to convince ourselves that the reason it’s disappeared is because — on strictly meritocratic grounds, using the logic of professionalism — that people who didn’t go to college don’t have any right to a middle-class standard of living. They aren’t educated enough. You have to be educated if you want a middle-class standard of living.

here have been so many different mechanisms brought into play in order to take their power away. One is the decline of organized labor. It’s very hard to form a union in America. If you try to form a union in the workplace, you’ll just get fired. This is well known. Another, NAFTA. All the free trade treaties we’ve entered upon have been designed to give management the upper hand over their workers. They can threaten to move the plant. That used to happen of course before NAFTA but now it happens more often.

Basically everything we’ve done has been designed to increase the power of management over labor in a broad sociological sense.

And then you think about our solutions for these things. Our solutions for these things always have something to do with education. Democrats look at the problems I am describing and for every economic problem, they see an educational solution

The problem is not that we aren’t smart enough; the problem is that we don’t have any power

Why do you think that is?I go back to the same explanation which is that Obama and company, like Clinton and company, are in thrall to a world view that privileges the interest of this one class over everybody else. And Silicon Valley is today when you talk about the creative class or whatever label you want to apply to this favored group, Silicon Valley is the arch-representative.

So do you think it’s just a matter of being enthralled or is it a matter of money? Jobs? Oh the revolving door! Yes. The revolving door, I mean these things are all mixed together.

When you talk about social class, yes, you are talking about money. You are talking about the jobs that these people do and the jobs that they get after they’re done working for government. Or before they begin working for government. So the revolving door — many people have remarked upon the revolving door between the Obama administration and Wall Street.

Now it’s between the administration and Silicon Valley. There’s people coming in from Google. People going out to work at Uber.

the productivity advances that it has made possible are extraordinary. What I’m skeptical of is when we say, oh, there’s a classic example when Jeff Bezos says, ‘Amazon is not happening to book-selling. The future is happening to book-selling.’ You know when people cast innovation — the interests of my company — as, that’s the future. That’s just God. The invisible hand is doing that. It just is not so.

Every economic arrangement is a political decision. It’s not done by God. It’s not done by the invisible hand — I mean sometimes it is, but it’s not the future doing it. It’s in the power of our elected leaders to set up the economic arrangements that we live in. And to just cast it off and say, oh that’s just technology or the future is to just blow off the entire question of how we should arrange this economy that we’re stumbling into.

I may end up voting for Hillary this fall. If she’s the candidate and Trump is the Republican. You bet I’m voting for her. There’s no doubt in my mind. Unless something were to change really really really dramatically.

Bernie Sanders because he has raised the issues that I think are really critical. He’s a voice of discontent which we really need in the Democratic party. I’m so tired of this smug professional class satisfaction. I’ve just had enough of it. He’s talking about what happens to the millennials. That’s really important. He’s talking about the out-of-control price of college. He’s even talking about monopoly and anti-trust. He’s talking about health care. As far as I’m concerned, he’s hitting all the right notes. Now, Hillary, she’s not so bad, right? I mean she’s saying the same things. Usually after a short delay. But he’s also talking about trade. That’s critical. He’s really raising all of the issues, or most of the issues that I think really need to be raised.

My main critique is that she, like other professional class liberals who are so enthralled with meritocracy, that she can’t see this broader critique of all our economic arrangements that I’ve been describing to you. For her, every problem is a problem of the meritocracy: It’s how do we get talented people into the top ranking positions where they deserve to be

People who are talented should be able to rise to the top. I agree on all that stuff. However that’s not the problem right now. The problems are much more systemic, much deeper, much bigger. The whole thing needs to be called into question. So I think sometimes watching Hillary’s speeches that she just doesn’t get that

Doris knew nothing about raising children, nor much cared. The witheringly wry, worldly heiress was among the most celebrated women of her day, a six-foot glamour queen hounded by paparazzi, who brushed elbows with every midcentury icon from Jackie Kennedy to Elvis Presley, pronouncing Greta Garbo "boring" and, after dating Errol Flynn, theorizing that bisexual men made the best lovers: "I should know," she declared. "I've done exhausting research on the subject." As a child – and sole inheritor of her father Buck's $100 million fortune – she'd become famous as "the richest little girl in the world." She'd been raised by nannies in a chilly, silent Fifth Avenue mansion, with her parents taking little part in her upbringing; family lore holds that her father, on his deathbed in 1925, told 12-year-old Doris, "Trust no one." Now saddled with her pesky nephew Walker, watching him toss ketchup-covered tampons into her pool, Doris Duke regarded him with pity. He was desperate for love and attention, much like herself as a child. But Doris had her own fabulous life to live, and so she shipped Walker off to boarding school. "We were all too self-centered to be bothered with a problem child," she would later tell her cousin Angier St. George Biddle "Pony" Duke.

His grandmother's will had stipulated that if Walker left no heirs, upon his death his trust would be funneled into the Duke Endowment, a $2.8 billion foundation established by Buck Duke that nourishes, among other institutions, Duke University. The idea repulsed Walker: The very name that had given him such unearned bounty also stood for everything he felt he'd been deprived. "He despised Duke!" says longtime friend Mike Todd. "Duke University, Duke Foundation – everything Duke, he hated."

At school the twins had trouble connecting with classmates, few of whom were allowed over to the Inmans' mansion a second time after gaping at the guns, the explicit art and sometimes an eyeful of Walker, who preferred to be nude. Other kids went to summer camp, but the Inmans went to Abu Dhabi to bid millions at auctions; to Japan, where their father introduced them to friends who were supposedly yakuza; to Fiji, where Dad praised them as they dined on poisonous puffer fish. There were getaways aboard the Devine Decadence, which was docked in New Zealand. One day toward the end of second grade, when their father had yanked them out of school without warning, they told themselves it was for the best.

The past three years have been a struggle for the twins as they've grappled with their past. Before they were able to live with Daisha, they were sent to the Wyoming Behavioral Institute. The twins were suicidal, uncooperative and dangerously underweight. Therapist Jennifer Greenup had never seen such extreme emotional deprivation before. "If even a quarter of what they said happened to them happened, they are severely traumatized children," says Greenup, adding, "Their symptoms are real. Whether it's paranoia, lack of trust or hostility." Eventually the kids were able to move in with Daisha and began bonding, a triumph unto itself. But although they've taken positive steps, Greenup says the scale of their trauma is so great that she can't gauge their progress: "I can't say they're progressing well, because there's nothing to compare it to," she admits.

As for the kids' own plans, Patterson seems to hope for a quiet life. "I hope I don't have to live alone. But I actually don't mind. I'll just sit at Greenfield, fishing by my dad's little tomb, just talking about life," he says. "You can't trust anyone," he adds mournfully, repeating the words he learned from his father, which Walker learned from his aunt Doris, which she learned from her father, Buck Duke.

to close the deficit and raise benefits to nearly half of average worker earnings, we would need to find an additional 5 percent of taxable payroll, or find the money elsewhere. If we lift the cap on the payroll tax without paying more benefits to those above it, that gets us 2.32 percent (or a bit less if we slightly increase benefits to the rich). Dedicating revenues from the estate tax at its 2009 levels to Social Security gets another half percent. A few other tweaks, like covering new public employees, add another 0.42 percent. The remainder can be found by raising the payroll tax by roughly 1 percentage point for both employees and employers.

Retirees today are shortchanged on Social Security because they have been shortchanged on wages for their entire working lives. The labor economist Richard B. Freeman points out that the hourly earnings of workers dropped by 8 percent from 1973 to 2005 while productivity shot up 55 percent or more. The United States is one of the few developed countries where workers are routinely cheated of a share in higher productivity.

And where has the money from the extra productivity gone? It’s gone right to the top, to the top few percent. If wages had been paid fairly based on productivity, there would have been enough money subject to the payroll tax to avoid even a modest shortfall.

“My comparison is to speed limits,” Ms. Admati said in an interview near the Stanford campus. “Basically what we have here is the market has decided nobody else should be driving faster than 70 miles an hour and these are the biggest trucks with the most explosive cargo and they are driving at almost 100 miles an hour.”

“At one level, the story on capital and liquidity ratios is very simple: From the viewpoint of the stability of the financial system, more of each is better,” he said. But the United States, he said, was constrained by practicality. If other countries aren’t willing to impose stricter capital requirements on their own banks — and they don’t appear to be — then unilateral increases would hurt the American banking industry and the broader economy.

“If you lower the speed limit on one highway, you’ll have fewer accidents on that highway,” he said. “But the other road will just get more crowded.”

Ms. Admati compares this logic to letting American manufacturers pollute so that they can compete more effectively with companies in China.

banks continue to rely on debt financing far more than other kinds of corporations. Last year, the eight largest American banks together derived less than 5 percent of their funding from shareholders, according to Thomas M. Hoenig, vice chairman of the Federal Deposit Insurance Corporation. The average equity financing for nonfinancial corporations was about 60 percent.

Ms. Admati argues that banks are taking larger risks than other kinds of companies because they use other people’s money, and the results are that they keep crashing the economy.

The industry’s more serious argument is that equity is more expensive than debt. If governments require banks to raise more equity, the industry warns, the results would be higher interest rates, less lending and slower economic growth.

an increase of 10 percentage points in capital requirements would raise interest rates by 0.25 to 0.45 percentage points.

This, in the view of Ms. Admati, is a small price to pay for fewer crises. She notes that debt is cheaper than equity largely because of government subsidies — not just deposit insurance but also tax deductions for interest payments on other kinds of debt — so more equity would basically transfer costs from taxpayers to banks

the economic impact may well be positive. A study last year by Benjamin H. Cohen, an economist at the Bank for International Settlements, found that banks with more capital tended to make more loans.

Ms. Admati says large banks should be required to raise at least 30 percent of their funding in the form of equity, about six times more than the current average for the largest American banks.

she says, banks should be required to suspend dividend payments, thus increasing their equity by retaining their profits, until they are sufficiently capitalized.

She freely concedes that there is no particular science behind her 30 percent equity figure. The point, she says, is that 5 percent is the wrong ballpark. The proper baseline, in her view, is what the market imposes on other kinds of companies.

“We have too much belief that we can be precise,” she said. “I don’t mean 20 percent. I don’t mean 30 percent. I mean add a digit. I mean a lot more.”

But labor economists have long questioned this view

the labor force — is people. And because workers are people, wages are not, in fact, like the price of butter, and how much workers are paid depends as much on social forces and political power as it does on simple supply and demand.

What’s the evidence? First, there is what actually happens when minimum wages are increased. Many states set minimum wages above the federal level, and we can look at what happens when a state raises its minimum while neighboring states do no

the overwhelming conclusion from studying these natural experiments is that moderate increases in the minimum wage have little or no negative effect on employment.

Then there’s history. It turns out that the middle-class society we used to have didn’t evolve as a result of impersonal market forces — it was created by political action, and in a brief period of time

America was still a very unequal society in 1940, but by 1950 it had been transformed by a dramatic reduction in income disparities, which the economists Claudia Goldin and Robert Margo labeled the Great Compression.

How did that happen?

Part of the answer is direct government intervention, especially during World War II, when government wage-setting authority was used to narrow gaps between the best paid and the worst paid. Part of it, surely, was a sharp increase in unionization. Part of it was the full-employment economy of the war years, which created very strong demand for workers and empowered them to seek higher pay.

the Great Compression didn’t go away as soon as the war was over. Instead, full employment and pro-worker politics changed pay norms, and a strong middle class endured for more than a generation. Oh, and the decades after the war were also marked by unprecedented economic growth.

Walmart is under political pressure over wages so low that a substantial number of employees are on food stamps and Medicaid. Meanwhile, workers are gaining clout thanks to an improving labor market, reflected in increasing willingness to quit bad jobs.

its justification for the move echoes what critics of its low-wage policy have been saying for years: Paying workers better will lead to reduced turnover, better morale and higher productivity.

What this means, in turn, is that engineering a significant pay raise for tens of millions of Americans would almost surely be much easier than conventional wisdom suggests. raise minimum wages by a substantial amount; make it easier for workers to organize, increasing their bargaining power; direct monetary and fiscal policy toward full employment, as opposed to keeping the economy depressed out of fear that we’ll suddenly turn into Weimar Germany. It’s not a hard list to implement — and if we did these things we could make major strides back toward the kind of society most of us want to live in.

The point is that extreme inequality and the falling fortunes of America’s workers are a choice, not a destiny imposed by the gods of the market. And we can change that choice if we want to.

“So money equals speech?” I asked. No, he said. “But nobody speaks very effectively without money. If you limit how much you spend on speech, you are also limiting speech.”

Penniman makes a distinction between “ideological givers” — donors like the Koch brothers, motivated by the chance to get like-minded people elected — and “transactional givers,” those who donate because they expect something concrete in return. “These are folks who give just as generously to both sides of the aisle.”

It can be subtle, this influence. “Maybe it’s the amendment that does not get introduced in committee because the congressman knows that it is not in sync with the desires of his money patrons,”

it can be not so subtle, too. “On any given Wednesday night in Washington,” says Nick Penniman, the executive director of Issue One, which is dedicated to reducing the influence of money in politics, “you’ll have a member of, say, the finance committee, standing in the board room of a lobbyist’s office, surrounded by bank lobbyists. At some point, someone will hand a staffer an envelope with the checks in it, and the congressman will have raised $100,000 in 45 minutes. And they know exactly who was responsible for putting it together, and whose phone calls therefore need to be returned.”

Big contributors want something for their money. At its most benign, they want access, the ability to have their side heard whenever there is the possibility that legislation might affect their industry. Far less benignly, they want more — they want to know that their bidding will be done.

“Big money wins regardless of which party wins the election.”

There are two other reasons big money is corrosive to our politics.

One is that the need to raise money has become close to all-consuming.

“It’s a never-ending hustle. You get elected to this august body to fix problems, and for the privilege, you find yourself on the phone in a cubicle, dialing for dollars.”

the constant need to raise money means that “you don’t have the time for the kind of personal relationships that so many of us built up over time.” When people don’t know each other, it is a lot easier to think the worst of them. Polarization is the result.

Finally, there is the effect of big money on the rest of us. The public, Sarbanes believes, knows full well the insidious influence of money in politics. “The rational voter will say to himself, why should I bother voting if the person I’m voting for is a captive of special interests,

how does Ira Glasser react to these tales of corruption? He doesn’t deny them. “Of course there is corruption,” he says. “Of course there is undue influence of money.” But he doesn’t believe that those problems are as great as they are made out to be, or that they trump his First Amendment concerns. “The question is whether the remedy does more harm than good and violates the constitution,”

“They are trying to shame sympathizers,” he said on a visit to Cairo. “  'If you can’t join us over here, at least do what you can over there.′  ”

In some ways, the Islamic State is merely elaborating a “doctrine of defensive jihad and the privatization of violence that Al Qaeda has been advocating for nearly two decades,”

He warned Americans and Europeans that they would suffer.“You will pay the price when your economies collapse,” he declared. “You will pay the price when your sons are sent to wage war against us, and they return to you as disabled amputees, or inside coffins, or mentally ill. You will pay the price as you are afraid of traveling to any land. You will pay the price as you walk on your streets, turning right and left, fearing the Muslims. You will not feel secure even in your bedrooms.”

However, other countries, including Saudi Arabia also have extremely cheap, subsidised petrol prices.

Food and petrol price increases in 1989 sparked nationwide protests that resulted in scores of deaths, unrest that is considered to have paved the way for the late President Hugo Chavez's rise to power.

Venezuela's economy has been pushed to the brink by the collapse in the oil price, which accounts for about 95% of the country's export revenues.

The economy shrank 10% last year, amid rampant inflation and shortages of some basic products,

According to the Bloomberg news agency, the state oil company Petroleos de Venezuela incurred $15.2bn in costs in 2013 to maintain Venezuela's fuel subsidy.

Investors have become increasingly concerned about Venezuela's potential default on its huge debts.

AquaBounty developed the salmon by altering its genes so that it would grow faster than farmed salmon, and expects it will take about two more years to reach consumers' plates as it works out distribution.

AquaBounty says its salmon can grow to market size in half the time of conventional salmon, saving time and resources. The fish is essentially Atlantic salmon with a Pacific salmon gene for faster growth and a gene from the eel-like ocean pout that promotes year-round growth.

Activist groups have expressed concerns that genetically modified foods may pose risks to the environment or public health.

Kroger Co, the nation’s largest traditional grocery chain, has “no intention of sourcing or selling genetically engineered salmon,” spokesman Keith Dailey said. Trader Joe's and Whole Foods Market Inc also confirmed that they do not intend to carry the product.

Target Corp eliminated farm-raised salmon in favor of wild-caught salmon in 2010, which spokeswoman Molly Snyder said was the first step in a long-term commitment to improving the sustainability of our seafood assortment. "

"The process is likely to proceed gradually," Yellen said, a hint that further hikes will be slow in coming.

New economic projections from Fed policymakers were largely unchanged from September, with unemployment anticipated to fall to 4.7 percent next year and economic growth hitting 2.4 percent.

In a statement, a spokesman for Mr. Shkreli said he was confident that he would be cleared of all charges.

Mr. Shkreli has emerged as a symbol of pharmaceutical greed for acquiring a decades-old drug used to treat an infection that can be devastating for babies and people with AIDS and, overnight, raising the price to $750 a pill from $13.50. His only mistake, he later conceded, was not raising the price more.

Those price increases combined with Mr. Shkreli’s jeering response to his critics has made him a lightning rod for public outrage and fodder for the presidential campaign. His company, Turing Pharmaceuticals, and others, like Valeant Pharmaceuticals, have come under fire from lawmakers and consumers for profiting from steep price increases for old drugs.

But the criminal charges brought against him actually relate to something else entirely — his time as a hedge fund manager and when he ran his first biopharmaceutical company, Retrophin.

Still, for many of his critics, Mr. Shkreli’s arrest was a comeuppance for the brash executive who has seemed to enjoy — relish, even — his public notoriety. On Thursday, a satirical New Yorker column by the humorist Andy Borowitz said Mr. Shkreli’s lawyers had informed their client their hourly legal fees had increased by 5,000 percent.

“The pay equity for women, the American people want it.”  

But the fact that there were no explicit questions about abortion rights, and that there have been none in the Democratic debate to date, rankled some activists on Twitter.

he obtains some consolation by peering into the abyss, entertaining the worst-case scenarios of 6 to 8 degrees Celsius of warming. Given the prospect of utter annihilation, he says, the “degraded muddle” that we might still manage to eke out should count “as an encouraging future.” It would be “merely grim, rather than apocalyptic.”

The overarching frame for Wallace-Wells’s book is an analogous call to action: “How much will we do to stall disaster, and how quickly?”

“The climate system that raised us, and raised everything we now know as human culture and civilization, is now, like a parent, dead,”

The harms of global warming tend to fall disproportionately on poorer people and poorer countries, but the “cascades” already set in motion will eventually grow so enormous and indiscriminate that not even the rich will be spared.

His New York magazine article already synthesized plenty of information about perilous climate risks and scared the bejeezus out of people; what are we supposed to do with this expanded litany of horrors?

He describes himself as a Bitcoin-buying, non-recycling city-dweller who hates camping. He was scared out of his “fatally complacent, and willfully deluded” inertia when he became immersed in the awful truth and, his book suggests, you can be too

it’s not as if any of the hair-raising material with which he has become intimately familiar has paralyzed him with fatalism — quite the opposite. “That we know global warming is our doing should be a comfort, not a cause for despair,” he writes. What some activists have called “toxic knowledge” — all the intricate feedback loops of societal collapse — “should be empowering.”

even while staring down the bleak decades ahead, Wallace-Wells had a child. “She will watch the world doing battle with a genuinely existential threat,” he writes. “She will be living it — quite literally the greatest story ever told. It may well bring a happy ending.

Mobilization is impossible for people who are sleepwalking their way toward disaster; and mobilization is necessary, he says, to deploy the tools at our disposal, which include carbon taxes, carbon capture and green energy.

There is no single way to best tell the story of climate change, no single rhetorical approach likely to work on a given audience, and none too dangerous to try,” Wallace-Wells writes. “Any story that sticks is a good one.”

detail the possible future that awaits the planet should we continue to add carbon to the atmosphere and fail to arrest global warming. Floods, pestilence, famines, wildfires: What he calls the “elements of climate chaos” are veritably biblical in scope

“The Uninhabitable Earth,” David Wallace-Wells

Total funding for clean-tech start-ups fell during most of the past decade

But there are dozens, if not hundreds, of start-ups developing new technologies that address the issue.

Two major scientific organizations said last fall that even if greenhouse-gas emissions were reduced significantly, stopping drastic global warming would require technological breakthroughs that allowed for the removal of billions of tons of carbon dioxide already in the atmosphere.

Some promising methods for accomplishing that involve old-fashioned technologies, like planting trees and changing the ways farmers till their fields

In 2018, $6.6 billion was invested in clean tech, about 15 percent of what went to software start-ups. Carbon-removal start-ups got a tiny sliver of that.

“It is tackling big markets and big challenges, but that doesn’t necessarily mean that those are going to be big businesses,”

Noah Deich, the founder of Carbon180, a nonprofit that sponsored the event, said it was encouraging to see investors there. But he said he had not seen the commitment to investing that he believed was necessary to get the technologies working.

“For an internet company, even if you don’t have a real product, you can get money to develop one,” he said. “Here, it’s the opposite.

So far, no one has found an obvious way to turn capturing carbon dioxide into a profitable business.

Ocean-Based Climate Solutions, has created a device that stirs up water in the ocean to promote the growth of phytoplankton, which are algae that can take carbon dioxide out of the air and deliver it to the bottom of the sea in solid form.

Mr. Oros said that his fund had not made an investment in the sector and that he did not see a way for the industry to take off without government policy encouraging it

for these businesses to succeed it would probably be necessary for governments to create a carbon tax or other subsidies as incentives for new businesses.

Mr. Lackner said investors should assume that governments would be willing at some point to pay for what these companies were doing.

“In the end, there is no way for the market to not exist,” he said. “This will be a brand-new industry at a huge scale.”

In the time it took Carbon Engineering to raise one round of $68 million, Slack, a messaging company founded the same year, has raised more than 10 times as much and is now preparing for an initial public offering that could value it at nearly $20 billion.

Everyone who discusses the difficulties these start-ups face points back to the clean-tech boom, when several venture capital firms put billions of dollars into solar energy and other technologies. While solar power has gained traction, most of the clean-tech funds were viewed as failures.

venture capitalists needed their investments to show returns within a few years

“There is a fundamental mismatch in time lines,”

One of the biggest investors in climate-focused start-ups is Breakthrough Energy Ventures, a $1 billion fund that seeks to support the development of world-saving technology that might not have a quick turnaround. The fund has received money from Bill Gates and several other billionaires.

money from major philanthropists would not be enough to get even one start-up up to speed, much less the dozens needed to meet the carbon-reduction goals set by international bodies like the Intergovernmental Panel on Climate Change

a broad array of investors, including venture capitalists, will need to get involved. And they will need to wait more than three or four years to cash out

“We don’t need another photo-sharing app or another blockchain start-up,” said Mr. Rogers, who is investing his money through Incite Ventures, a fund he created with his wife, Swati Mylavarapu. “We need to solve the carbon crisis. But a lot of folks are chasing the easy money rather than taking responsibility for what needs to be done.”

making a connection between the break-in and the politician’s visit,

Max Carcas, who was business development director at Pelamis until 2012, said the similarities between the Scottish and Chinese products were striking. Speaking publicly for the first time, he said: “Some of the details may be different but they are clearly testing a Pelamis concept.”

It might be that China’s engineers had been working along roughly the same lines as the UK engineers. Or it may be that China attempted to replicate the design based on pictures of the Pelamis project freely available on the web.

elamis was targeted by China, which has been repeatedly accused of pursuing an aggressive industrial espionage strategy.

“It was a tremendous feather in our cap to be the only place in the UK outside of London that the Chinese vice-premier visited,”

“We did have a break-in about 10 weeks after, when a number of laptops were stolen. It was curious that whoever broke in went straight to our office on the second floor rather than the other company on the first floor or the ground floor.”

“We never knew,” a common reaction in the 1950s, had worn shamefully thin in the eyes of a younger generation by the 1960s. The extraordinary criminality of a deliberate genocide was so obvious that it left no room for argument.

Right-wing nationalists like to cite the absence of a Japanese Holocaust as proof that Japanese have no reason to feel remorse about their war at all. It was, in their eyes, a war like any other; brutal, yes, just as wars fought by all great nations in history have been brutal. In fact, since the Pacific War was fought against Western imperialists, it was a justified—even noble—war of Asian liberation.

in the late 1940s or 1950s, a time when most Germans were still trying hard not to remember. It is in fact extraordinary how honestly Japanese novelists and filmmakers dealt with the horrors of militarism in those early postwar years. Such honesty is much less evident now.

The fact is that Japan is still haunted by historical issues that should have been settled decades ago. The reasons are political rather than cultural, and have to do with the pacifist constitution—written by American jurists in 1946—and with the imperial institution, absolved of war guilt by General Douglas MacArthur after the war for the sake of expediency.

a number of conservatives felt humiliated by what they rightly saw as an infringement of their national sovereignty. Henceforth, to them, everything from the Allied Tokyo War Crimes Tribunal to the denunciations of Japan’s war record by left-wing teachers and intellectuals would be seen in this light.

Views of history, in other words, were politicized—and polarized—from the beginning.

For several decades, the chauvinistic right wing, with its reactionary views on everything from high school education to the emperor’s status, was kept in check by the sometimes equally dogmatic Japanese left. Marxism was the prevailing ideology of the teachers union and academics.

the influence of Marxism waned after the collapse of the Soviet empire in the early 1990s, and the brutal records of Chairman Mao and Pol Pot became widely known.

Marginalized in the de facto one-party LDP state and discredited by its own dogmatism, the Japanese left did not just wane, it collapsed. This gave a great boost to the war-justifying right-wing nationalists,

Japanese young, perhaps out of boredom with nothing but materialistic goals, perhaps out of frustration with being made to feel guilty, perhaps out of sheer ignorance, or most probably out of a combination of all three, are not unreceptive to these patriotic blandishments.

By 1996, the LDP was back in power, the constitutional issue had not been resolved, and historical debates continue to be loaded with political ideology. In fact, they are not really debates at all, but exercises in propaganda, tilted toward the reactionary side.

The Japanese and the Germans, on the whole, did not behave in the same ways—but then the circumstances, both wartime and postwar, were quite different in the two Germanies and Japan. They still are.

Our comic-book prejudices turned into an attitude of moral outrage. This made life easier in a way. It was comforting to know that a border divided us from a nation that personified evil. They were bad, so we must be good. To grow up after the war in a country that had suffered German occupation was to know that one was on the side of the angels.

The question that obsessed us was not how we would have acquitted ourselves in uniform, going over the top, running into machine-gun fire or mustard gas, but whether we would have joined the resistance, whether we would have cracked under torture, whether we would have hidden Jews and risked deportation ourselves. Our particular shadow was not war, but occupation.

the frightened man who betrayed to save his life, who looked the other way, who grasped the wrong horn of a hideous moral dilemma, interested me more than the hero. This is no doubt partly because I fear I would be much like that frightened man myself. And partly because, to me, failure is more typical of the human condition than heroism.

I was curious to learn how Japanese saw the war, how they remembered it, what they imagined it to have been like, how they saw themselves in view of their past. What I heard and read was often surprising to a European:

this led me to the related subject of modern Japanese nationalism. I became fascinated by the writings of various emperor worshippers, historical revisionists, and romantic seekers after the unique essence of Japaneseness.

Bataan, the sacking of Manila, the massacres in Singapore, these were barely mentioned. But the suffering of the Japanese, in China, Manchuria, the Philippines, and especially in Hiroshima and Nagasaki, was remembered vividly, as was the imprisonment of Japanese soldiers in Siberia after the war. The Japanese have two days of remembrance: August 6, when Hiroshima was bombed, and August 15, the date of the Japanese surrender.

The curious thing was that much of what attracted Japanese to Germany before the war—Prussian authoritarianism, romantic nationalism, pseudo-scientific racialism—had lingered in Japan while becoming distinctly unfashionable in Germany. Why?

the two peoples saw their own purported virtues reflected in each other: the warrior spirit, racial purity, self-sacrifice, discipline, and so on. After the war, West Germans tried hard to discard this image of themselves. This was less true of the Japanese.

I have emphasized the war in China and the bombing of Hiroshima, for these episodes, more than others, have lodged themselves, often in highly symbolic ways, in Japanese public life.

Do Germans perhaps have more reason to mourn? Is it because Japan has an Asian “shame culture,” to quote Ruth Benedict’s phrase, and Germany a Christian “guilt culture”?

why the collective German memory should appear to be so different from the Japanese. Is it cultural? Is it political? Is the explanation to be found in postwar history, or in the history of the war itself?

the two peoples still have anything in common after the war, it is a residual distrust of themselves.

when Michael sees thousands of German peace demonstrators, he does not see thousands of gentle people who have learned their lesson from the past; he sees “100 percent German Protestant rigorism, aggressive, intolerant, hard.”

To be betroffen implies a sense of guilt, a sense of shame, or even embarrassment. To be betroffen is to be speechless. But it also implies an idea of moral purity. To be betroffen is one way to “master the past,” to show contriteness, to confess, and to be absolved and purified.

In their famous book, written in the sixties, entitled The Inability to Mourn, Alexander and Margarethe Mitscherlich analyzed the moral anesthesia that afflicted postwar Germans who would not face their past. They were numbed by defeat; their memories appeared to be blocked. They would or could not do their labor, and confess. They appeared to have completely forgotten that they had glorified a leader who caused the death of millions.

There is something religious about the act of being betroffen, something close to Pietism,

heart of Pietism was the moral renovation of the individual, achieved by passing through the anguish of contrition into the overwhelming realization of the assurance of God’s grace.” Pietism served as an antidote to the secular and rational ideas of the French Enlightenment.

German television is rich in earnest discussion programs where people sit at round tables and debate the issues of the day. The audience sits at smaller tables, sipping drinks as the featured guests hold forth. The tone is generally serious, but sometimes the arguments get heated. It is easy to laugh at the solemnity of these programs, but there is much to admire about them. It is partly through these talk shows that a large number of Germans have become accustomed to political debate.

There was a real dilemma: at least two generations had been educated to renounce war and never again to send German soldiers to the front, educated, in other words, to want Germany to be a larger version of Switzerland. But they had also been taught to feel responsible for the fate of Israel, and to be citizens of a Western nation, firmly embedded in a family of allied Western nations. The question was whether they really could be both.

the Gulf War showed that German pacifism could not be dismissed simply as anti-Americanism or a rebellion against Adenauer’s West.

the West German mistrust of East Germans—the East Germans whose soldiers still marched in goose step, whose petit bourgeois style smacked of the thirties, whose system of government, though built on a pedestal of antifascism, contained so many disturbing remnants of the Nazi past; the East Germans, in short, who had been living in “Asia.”

Germany for its Nazi inheritance and its sellout to the United States. But now that Germany had been reunified, with its specters of “Auschwitz” and its additional hordes of narrow-minded Ossies, Adenauer was deemed to have been right after

in the seventies he had tried to nullify verdicts given in Nazi courts—without success until well into the eighties. One of the problems was that the Nazi judiciary itself was never purged. This continuity was broken only by time.

To bury Germany in the bosom of its Western allies, such as NATO and the EC, was to bury the distrust of Germans. Or so it was hoped. As Europeans they could feel normal, Western, civilized. Germany; the old “land in the middle,” the Central European colossus, the power that fretted over its identity and was haunted by its past, had become a Western nation.

to be put in the same category as the Japanese—even to be compared—bothered many Germans. (Again, unlike the Japanese, who made the comparison often.) Germans I met often stressed how different they were from the Japanese,

To what extent the behavior of nations, like that of individual people, is determined by history, culture, or character is a question that exercises many Japanese, almost obsessively.

the identity question nags in almost any discussion about Japan and the outside world. It

It was a respectable view, but also one founded on a national myth of betrayal. Japan, according to the myth, had become the unique moral nation of peace, betrayed by the victors who had sat in judgment of Japan’s war crimes; betrayed in Vietnam, in Afghanistan, in Nicaragua; betrayed by the arms race, betrayed by the Cold War; Japan had been victimized not only by the “gratuitous,” perhaps even “racist,” nuclear attacks on Hiroshima and Nagasaki, but by all subsequent military actions taken by the superpowers,

What is so convenient in the cases of Germany and Japan is that pacifism happens to be a high-minded way to dull the pain of historical guilt. Or, conversely, if one wallows in it, pacifism turns national guilt into a virtue, almost a mark of superiority, when compared to the complacency of other nations.

There was a great irony here: in their zeal to make Japan part of the West, General MacArthur and his advisers made it impossible for Japan to do so in spirit. For a forced, impotent accomplice is not really an accomplice at all.

when the Cold War prompted the Americans to make the Japanese subvert their constitution by creating an army which was not supposed to exist, the worst of all worlds appeared: sovereignty was not restored, distrust remained, and resentment mounted.

As far as the war against the Jews is concerned, one might go back to 1933, when Hitler came to power. Or at the latest to 1935, when the race laws were promulgated in Nuremberg. Or perhaps those photographs of burning synagogues on the night of November 9, 1938, truly marked the first stage of the Holocaust.

IT IS DIFFICULT TO SAY when the war actually began for the Germans and the Japanese. I cannot think of a single image that fixed the beginning of either war in the public mind.

only Japanese of a liberal disposition call World War II the Pacific War. People who stick to the idea that Japan was fighting a war to liberate Asia from Bolshevism and white colonialism call it the Great East Asian War (Daitowa Senso), as in the Great East Asian Co-Prosperity Sphere.

The German equivalent, I suppose, would be the picture of Soviet soldiers raising their flag on the roof of the gutted Reichstag in Berlin.

images marking the end are more obvious.

These are among the great clichés of postwar Japan: shorthand for national defeat, suffering, and humiliation.

The Germans called it Zusammenbruch (the collapse) or Stunde Null (Zero Hour): everything seemed to have come to an end, everything had to start all over. The Japanese called it haisen (defeat) or shusen (termination of the war).

The German people are spiritually starved, Adenauer told him. “The imagination has to be provided for.” This was no simple matter, especially in the German language, which had been so thoroughly infected by the jargon of mass murder.

out of defeat and ruin a new school of literature (and cinema) did arise. It is known in Germany as Trümmerliteratur (literature of the ruins). Japanese writers who came of age among the ruins called themselves the yakeato seidai (burnt-out generation). Much literature of the late forties and fifties was darkened by nihilism and despair.

It was as though Germany—Sonderweg or no Sonderweg—needed only to be purged of Nazism, while Japan’s entire cultural tradition had to be overhauled.

In Germany there was a tradition to fall back on. In the Soviet sector, the left-wing culture of the Weimar Republic was actively revived. In the Western sectors, writers escaped the rats and the ruins by dreaming of Goethe. His name was often invoked to prove that Germany, too, belonged to the humanist, enlightened strain of European civilization.

the Americans (and many Japanese leftists) distrusted anything associated with “feudalism,” which they took to include much of Japan’s premodern past. Feudalism was the enemy of democracy. So not only did the American censors, in their effort to teach the Japanese democracy, forbid sword-fight films and samurai dramas, but at one point ninety-eight Kabuki plays were banned too.

yet, what is remarkable about much of the literature of the period, or more precisely, of the literature about that time, since much of it was written later, is the deep strain of romanticism, even nostalgia. This colors personal memories of people who grew up just after the war as well.

If the mushroom cloud and the imperial radio speech are the clichés of defeat, the scene of an American soldier (usually black) raping a Japanese girl (always young, always innocent), usually in a pristine rice field (innocent, pastoral Japan), is a stock image in postwar movies about the occupation.

To Ango, then, as to other writers, the ruins offered hope. At last the Japanese, without “the fake kimono” of traditions and ideals, were reduced to basic human needs; at last they could feel real love, real pain; at last they would be honest. There was no room, among the ruins, for hypocrisy.

Böll was able to be precise about the end of the Zusammenbruch and the beginning of bourgeois hypocrisy and moral amnesia. It came on June 20, 1948, the day of the currency reform, the day that Ludwig Erhard, picked by the Americans as Economics Director in the U.S.-British occupation zone, gave birth to the Deutsche Mark. The DM, from then on, would be the new symbol of West German national pride;

the amnesia, and definitely the identification with the West, was helped further along by the Cold War. West Germany now found itself on the same side as the Western allies. Their common enemy was the “Asiatic” Soviet empire. Fewer questions needed to be asked.

Indeed, to some people the Cold War simply confirmed what they had known all along: Germany always had been on the right side, if only our American friends had realized it earlier.

The process of willed forgetfulness culminated in the manic effort of reconstruction, in the great rush to prosperity.

“Prosperity for All” was probably the best that could have happened to the Germans of the Federal Republic. It took the seed of resentment (and thus future extremism) out of defeat. And the integration of West Germany into a Western alliance was a good thing too.

The “inability to mourn,” the German disassociation from the piles of corpses strewn all over Central and Eastern Europe, so that the Third Reich, as the Mitscherlichs put it, “faded like a dream,” made it easier to identify with the Americans, the victors, the West.

the forgetful, prosperous, capitalist Federal Republic of Germany was in many more or less hidden ways a continuation of Hitler’s Reich. This perfectly suited the propagandists of the GDR, who would produce from time to time lists of names of former Nazis who were prospering in the West. These lists were often surprisingly accurate.

To lifelong “antifascists” who had always believed that the Federal Republic was the heir to Nazi Germany, unification seemed—so they said—almost like a restoration of 1933. The irony was that many Wessies saw their new Eastern compatriots as embarrassing reminders of the same unfortunate past.

Ludwig Erhard’s almost exact counterpart in Japan was Ikeda Hayato, Minister of Finance from 1949 and Prime Minister from 1960 to 1964. His version of Erhard’s “Prosperity for AH” was the Double Your Incomes policy, which promised to make the Japanese twice as rich in ten years. Japan had an average growth rate of 11 percent during the 1960s.

Very few wartime bureaucrats had been purged. Most ministries remained intact. Instead it was the Communists, who had welcomed the Americans as liberators, who were purged after 1949, the year China was “lost.”

so the time of ruins was seen by people on the left as a time of missed chances and betrayal. Far from achieving a pacifist utopia of popular solidarity, they ended up with a country driven by materialism, conservatism, and selective historical amnesia.

the “red purges” of 1949 and 1950 and the return to power of men whose democratic credentials were not much better helped to turn many potential Japanese friends of the United States into enemies. For the Americans were seen as promoters of the right-wing revival and the crackdown on the left.

It is easier to change political institutions and hope that habits and prejudices will follow. This, however, was more easily done in Germany than in Japan.

There had not been a cultural break either in Japan. There were no exiled writers and artists who could return to haunt the consciences of those who had stayed.

whereas after the war Germany lost its Nazi leaders, Japan lost only its admirals and generals.

Japan was effectively occupied only by the Americans. West Germany was part of NATO and the European Community, and the GDR was in the Soviet empire. Japan’s only formal alliance is with the United States, through a security treaty that many Japanese have opposed.

Yet nothing had stayed entirely the same in Japan. The trouble was that virtually all the changes were made on American orders. This was, of course, the victor’s prerogative, and many changes were beneficial.

Older Japanese do, however, remember the occupation, the first foreign army occupation in their national history. But it was, for the Japanese, a very unusual army. Whereas the Japanese armies in Asia had brought little but death, rape, and destruction, this one came with Glenn Miller music, chewing gum, and lessons in democracy. These blessings left a legacy of gratitude, rivalry, and shame.

did these films teach the Japanese democracy? Oshima thinks not. Instead, he believes, Japan learned the values of “progress” and “development.” Japan wanted to be just as rich as America—no, even richer:

think it is a romantic assumption, based less on history than on myth; a religious notion, expressed less through scholarship than through monuments, memorials, and historical sites turned into sacred grounds.

The past, wrote the West German historian Christian Meier, is in our bones. “For a nation to appropriate its history,” he argued, “is to look at it through the eyes of identity.” What we have “internalized,” he concluded, is Auschwitz.

The idea that visiting the relics of history brings the past closer is usually an illusion. The opposite is more often true.

To visit the site of suffering, any description of which cannot adequately express the horror, is upsetting, not because one gets closer to knowing what it was actually like to be a victim, but because such visits stir up emotions one cannot trust. It is tempting to take on the warm moral glow of identification—so easily done and so presumptuous—with the victims:

Were the crimes of Auschwitz, then, part of the German “identity”? Was genocide a product of some ghastly flaw in German culture, the key to which might be found in the sentimental proverbs, the cruel fairy tales, the tight leather shorts?

yet the imagination is the only way to identify with the past. Only in the imagination—not through statistics, documents, or even photographs—do people come alive as individuals, do stories emerge, instead of History.

nature. It is all right to let the witnesses speak, in the courtroom, in the museums, on videotape (Claude Lanzmann’s Shoah has been shown many times on German television), but it is not all right for German artists to use their imagination.

the reluctance in German fiction to look Auschwitz in the face, the almost universal refusal to deal with the Final Solution outside the shrine, the museum, or the schoolroom, suggests a fear of committing sacrilege.

beneath the fear of bad taste or sacrilege may lie a deeper problem. To imagine people in the past as people of flesh and blood, not as hammy devils in silk capes, is to humanize them. To humanize is not necessarily to excuse or to sympathize, but it does demolish the barriers of abstraction between us and them. We could, under certain circumstances, have been them.

the flight into religious abstraction was to be all too common among Germans of the Nazi generation, as well as their children; not, as is so often the case with Jews, to lend mystique to a new identity, as a patriotic Zionist, but on the contrary to escape from being the heir to a peculiarly German crime, to get away from having to “internalize” Auschwitz, or indeed from being German at all.

a Hollywood soap opera, a work of skillful pop, which penetrated the German imagination in a way nothing had before. Holocaust was first shown in Germany in January 1979. It was seen by 20 million people, about half the adult population of the Federal Republic; 58 percent wanted it to be repeated; 12,000 letters, telegrams, and postcards were sent to the broadcasting stations; 5,200 called the stations by telephone after the first showing; 72.5 percent were positive, 7.3 percent negative.

Is there no alternative to these opposing views? I believe there is.

To the majority of Japanese, Hiroshima is the supreme symbol of the Pacific War. All the suffering of the Japanese people is encapsulated in that almost sacred word: Hiroshima. But it is more than a symbol of national martyrdom; Hiroshima is a symbol of absolute evil, often compared to Auschwitz.

has the atmosphere of a religious center. It has martyrs, but no single god. It has prayers, and it has a ready-made myth about the fall of man. Hiroshima, says a booklet entitled Hiroshima Peace Reader, published by the Hiroshima Peace Culture Foundation, “is no longer merely a Japanese city. It has become recognized throughout the world as a Mecca of world peace.”

They were not enshrined in the Japanese park, and later attempts by local Koreans to have the monument moved into Peace Park failed. There could only be one cenotaph, said the Hiroshima municipal authorities. And the cenotaph did not include Koreans.

What is interesting about Hiroshima—the Mecca rather than the modern Japanese city, which is prosperous and rather dull—is the tension between its universal aspirations and its status as the exclusive site of Japanese victimhood.

it is an opinion widely held by Japanese nationalists. The right always has been concerned with the debilitating effects on the Japanese identity of war guilt imposed by American propaganda.

Hiroshima, Uno wrote, should have been left as it was, in ruins, just as Auschwitz, so he claims, was deliberately preserved by the Jews. By reminding the world of their martyrdom, he said, the Jews have kept their racial identity intact and restored their virility.

There is another view, however, held by leftists and liberals, who would not dream of defending the “Fifteen-Year War.” In this view, the A-bomb was a kind of divine punishment for Japanese militarism. And having learned their lesson through this unique suffering, having been purified through hellfire and purgatory, so to speak, the Japanese people have earned the right, indeed have the sacred duty, to sit in judgment of others, specifically the United States, whenever they show signs of sinning against the “Hiroshima spirit.”

The left has its own variation of Japanese martyrdom, in which Hiroshima plays a central role. It is widely believed, for instance, that countless Japanese civilians fell victim to either a wicked military experiment or to the first strike in the Cold War, or both.

The romantic pacifists believe that the United States, to hide its own guilt and to rekindle Japanese militarism in aid of the Cold War, tried to wipe out the memory of Hiroshima.

few events in World War II have been described, analyzed, lamented, reenacted, re-created, depicted, and exhibited so much and so often as the bombing of Hiroshima

yet, despite these diatribes, the myth of Hiroshima and its pacifist cult is based less on American wickedness than on the image of martyred innocence and visions of the apocalypse.

The comparison between Hiroshima and Auschwitz is based on this notion; the idea, namely, that Hiroshima, like the Holocaust, was not part of the war, not even connected with it, but “something that occurs at the end of the world

the Japanese to take two routes at once, a national one, as unique victims of the A-bomb, and a universal one, as the apostles of the Hiroshima spirit. This, then, is how Japanese pacifists, engaged in Peace Education, define the Japanese identity.

the case for Hiroshima is at least open to debate. The A-bomb might have saved lives; it might have shortened the war. But such arguments are incompatible with the Hiroshima spirit.

In either case, nationality has come to be based less on citizenship than on history, morality, and a religious spirit.

when a local group of peace activists petitioned the city of Hiroshima in 1987 to incorporate the history of Japanese aggression into the Peace Memorial Museum, the request was turned down. The petition for an “Aggressors’ Corner” was prompted by junior high school students from Osaka, who had embarrassed Peace Museum officials by asking for an explanation about Japanese responsibility for the war.

Yukoku Ishinkai (Society for Lament and National Restoration), thought the bombing had saved Japan from total destruction. But he insisted that Japan could not be held solely responsible for the war. The war, he said, had simply been part of the “flow of history.”

They also demanded an official recognition of the fact that some of the Korean victims of the bomb had been slave laborers. (Osaka, like Kyoto and Hiroshima, still has a large Korean population.) Both requests were denied. So a group called Peace Link was formed, from local people, many of whom were Christians, antinuclear activists, or involved with discriminated-against minorities.

“You see, this museum was not really intended to be a museum. It was built by survivors as a place of prayer for the victims and for world peace. Mankind must build a better world. That is why Hiroshima must persist. We must go back to the basic roots. We must think of human solidarity and world peace. Otherwise we just end up arguing about history.”

Only when a young Japanese history professor named Yoshimi Yoshiaki dug up a report in American archives in the 1980s did it become known that the Japanese had stored 15,000 tons of chemical weapons on and near the island and that a 200-kilogram container of mustard gas was buried under Hiroshima.

what was the largest toxic gas factory in the Japanese Empire. More than 5,000 people worked there during the war, many of them women and schoolchildren. About 1,600 died of exposure to hydrocyanic acid gas, nausea gas, and lewisite. Some were damaged for life. Official Chinese sources claim that more than 80,000 Chinese fell victim to gases produced at the factory. The army was so secretive about the place that the island simply disappeared from Japanese maps.

in 1988, through the efforts of survivors, the small museum was built, “to pass on,” in the words of the museum guide, “the historical truth to future generations.”

Nanking, as the capital of the Nationalist government, was the greatest prize in the attempted conquest of China. Its fall was greeted in Japan with banner headlines and nationwide celebration. For six weeks Japanese Army officers allowed their men to run amok. The figures are imprecise, but tens of thousands, perhaps hundreds of thousands (the Chinese say 300,000) of Chinese soldiers and civilians, many of them refugees from other towns, were killed. And thousands of women between the ages of about nine and seventy-five were raped, mutilated, and often murdered.

Was it a deliberate policy to terrorize the Chinese into submission? The complicity of the officers suggests there was something to this. But it might also have been a kind of payoff to the Japanese troops for slogging through China in the freezing winter without decent pay or rations. Or was it largely a matter of a peasant army running out of control? Or just the inevitable consequence of war, as many Japanese maintain?

inevitable cruelty of war. An atrocity is a willful act of criminal brutality, an act that violates the law as well as any code of human decency. It isn’t that the Japanese lack such codes or are morally incapable of grasping the concept. But “atrocity,” like “human rights,” is part of a modern terminology which came from the West, along with “feminism,” say, or “war crimes.” To right-wing nationalists it has a leftist ring, something subversive, something almost anti-Japanese.

During the Tokyo War Crimes Tribunal, Nanking had the same resonance as Auschwitz had in Nuremberg. And being a symbol, the Nanking Massacre is as vulnerable to mythology and manipulation as Auschwitz and Hiroshima.

Mori’s attitude also raises doubts about Ruth Benedict’s distinction between Christian “guilt culture” and Confucian “shame culture.”

In her opinion, a “society that inculcates absolute standards of morality and relies on man’s developing a conscience is a guilt culture by definition …” But in “a culture where shame is a major sanction, people are chagrined about acts which we expect people to feel guilty about.” However, this “chagrin cannot be relieved, as guilt can be, by confession and atonement …”

memory was admitted at all, the Mitscherlichs wrote about Germans in the 1950s, “it was only in order to balance one’s own guilt against that of others. Many horrors had been unavoidable, it was claimed, because they had been dictated by crimes committed by the adversary.” This was precisely what many Japanese claimed, and still do claim. And it is why Mori insists on making his pupils view the past from the perspective of the aggressors.

Honda Katsuichi, a famous Asahi Shimbun reporter, was told the story in Nanking. He wrote it up in a series of articles, later collected in a book entitled A Journey to China, published in 1981.

The nationalist intellectuals are called goyo gakusha by their critics. It is a difficult term to translate, but the implied meaning is “official scholars,” who do the government’s bidding.

the debate on the Japanese war is conducted almost entirely outside Japanese universities, by journalists, amateur historians, political columnists, civil rights activists, and so forth. This means that the zanier theories of the likes of Tanaka…