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I agree entirely that this should have gone to trial and realize that, statistically, nearly everything reviewed by a grand jury does. I agree that the fact Wilson will never even face charges is a mark of shame on the legal system. But I don’t get the sense that the people who are furious about this, whatever their race, are clamoring for a trial they’ll never see; it seems to me they’re clamoring for a conviction they feel they’ve been cheated out of.

Maybe lethal force wasn’t necessary, but science has proven that Brown turned and moved back toward Wilson (at least 20 feet) and was not shot from behind. There was undeniably an altercation at/inside the police cruiser. Does the fact that one man is alive and one is dead skew the way those facts are interpreted? Absolutely. But there exist certain physical certainties that strongly suggest this was not cold-blooded murder.

there is an interminable, sometimes slight, sometimes massive burden that comes with Blackness that you seem wholly oblivious to. That 12 year old that was shot in Cleveland was sitting on a swing playing with a fake gun. Two things happened due purely to his Blackness: police were called and he was murdered. Full stop. The Black man shot in the stairwell of his building in NYC for just existing while Black because a cop got scared. And that’s just since Monday.

Clive Bundy assails and threatens federal officers and gets invited on Fox News. Eric Frein plans and carries out an attack on state trooper barracks, killing one and seriously wounding another – again brought in alive. Ted Nugent scares the shit out of me with his racism, misogyny, anti-government and gun-humping ways, but yet he’s a hero to many White people and no one seems to have shot him yet either. White people have feared, reviled and vilified Blackness since they first laid eyes upon us. The codification and justification of our enslavement, disenfranchisement and murder is beyond primordial; it is part and parcel of what has made AmErica and the Western world. Ferguson is just another eruption in this racist legacy and reality.

on of your readers claimed that, at most, Brown was guilty of petit theft, which is a misdemeanor. This is incorrect. Brown not only stole from the convenience store, he assaulted the business owner who tried to stop him from stealing. This assault escalated Brown’s theft to a strong-arm robbery, which is a second-degree felony in the State of Missouri. And it was Brown’s commission of this felony that began the chain of events that led to his death. He had nobody but himself to blame for that – not Officer Wilson, not the prosecutor, and not racism.

He lifted a shell. Oily paste oozed from a crack. “That doesn’t look like pond water,” said his team leader, Staff Sgt. Eric J. Duling. The specialist swabbed the shell with chemical detection paper. It turned red — indicating sulfur mustard, the chemical warfare agent designed to burn a victim’s airway, skin and eyes.

more than 2,400 nerve-agent rockets unearthed in 2006 at a former Republican Guard compound.

In late 2005 and early 2006, soldiers collected more than 440 Borak 122-millimeter chemical rockets near Amara, in southeastern Iraq. And in the first nine months of 2006, the American military recovered roughly 700 chemical warheads and shells, according to data obtained under the Freedom of Information Act.

"The moment I learn that there is, in fact, a non-indictment, then there's going to be an organized protest," said Eric Vickers, a black St. Louis attorney and civil rights activist.

The military occupation created pockets of stability and moments of order. Excluded from politics before the war, black men won more than 1,500 offices during Reconstruction. By 1880, 20 percent of black families owned farms.

But the occupation that helped support these gains could not be sustained. Anxious politicians reduced the Army’s size even as they assigned it more tasks. After Grant used the military to put down the Ku Klux Klan in the Carolinas in 1871, Congress and the public lost the will to pay the human and financial costs of Reconstruction.

Once white Southern Democrats overthrew Reconstruction between the 1870s and 1890s, they utilized the Appomattox myth to erase the connection between the popular, neatly concluded Civil War and the continuing battles of Reconstruction.

By the 20th century, history textbooks and popular films like “The Birth of a Nation” made the Civil War an honorable conflict among white Americans, and Reconstruction a corrupt racial tyranny of black over white (a judgment since overturned by historians like W. E. B. DuBois and eric Foner).

separating the war and the military from Reconstruction contributes to an enduring American amnesia about the Army’s role in remaking postwar societies.

While it is tempting to blame the George W. Bush administration for these recent wars without end, the problem lies deep within Americans’ understanding of what wars are. We wish that wars, like sports, had carefully organized rules that would steer them to a satisfying end. But wars are often political efforts to remake international or domestic orders. They create problems of governance that battles alone cannot resolve.

the South “surrendered at Appomattox, and the North has been surrendering ever since.” In so many wars since, the United States won the battlefield fighting but lost ground afterward.

Although a nation has a right to decide what conflicts are worth fighting, it does not have the right to forget its history, and in the process to repeat it.

"There was not a lot of time," one U.S. official told CNN on condition of anonymity. "The threat of execution was imminent."

The firefight represents the first time U.S. forces stepped into combat against ISIS in Iraq, one U.S. official said.

Thirty troops from Delta Force on an "advise and assist role" participated in the raid when Kurdish "Cobra" commandos were overwhelmed after entering the walled compound on their own, the official said.

Four Peshmerga soldiers were wounded, officials said

70 Kurdish hostages were rescued.

The mission did not represent a change in U.S. tactics in Iraq, Cook said.

White House spokesman Eric Schultz said the Pentagon, not the White House, signed off on the operation under the U.S. military mission against ISIS.

there are 70 people whose lives were saved as a result of this," Cook said.

20 ISIS fighters were killed and six were captured

In a statement, Gen. Lloyd J. Austin III, commander of the U.S. Central Command, described the mission as "complex and highly successful."

"Our gratitude and heartfelt condolences go out to this young man's family, his teammates and friends."

The operation came more than a month after Kurdish security forces said the Islamist militant group ISIS kidnapped dozens of men near Hawija. It wasn't immediately clear whether the overnight rescue was related to this early September kidnapping.

Ms. Howerton herself can delete the comments under her own YouTube video. On Twitter, some of the accounts that have attacked Ms. Howerton and her family have been suspended; some have not. Twitter makes the determination about what constitutes hate or harassment

Her reaction encourages Danielle Citron, a professor of law at the University of Maryland and the author of “Hate Crimes in Cyberspace,” who notes that the support of the overall online community is key. Anyone who makes a living writing and speaking “can catch the attention of a hate group anytime,” she said, and shouldn’t be expected to shoulder the blame for the attacks. “There is nothing that constitutes a meaningful provocation for something like this,” she said. The more we recognize that, the less destructive these kinds of attacks will be.

It isn’t just the racist attacks that could silence Ms. Howerton, and deter other parents from writing and sharing their family experiences online. It’s the shame and fear that accompanies those attacks — the sense of being judged for putting their children’s images at risk, and the fear that their children will suffer as a result. The racist attacks themselves may be inevitable, but the judgment is not.

With the stories, we’re talking about people. Without them, it’s all abstract. To have a real conversation about race, we need some people willing to stand up and take a bigger risk. To support that conversation, the rest of us need to stand with them.

Despite becoming the top instructor at an institution that billed itself as a university, he didn’t have a background in education or even, according to his story, a college degree.

When he was hired in 2008, he was already a convicted felon—for aggravated assault, recent depositions in the Trump University case reveal. And according to 2011 divorce filings in Gwinnett County, Georgia, Harris threatened to kill his ex-wife and tried to have her Range Rover repossessed the day after she filed for a restraining order.

The school, which has been defunct since 2011, is currently the subject of two class-action lawsuits in California and a $40 million suit brought by Eric Schneiderman, the Attorney General from New York.

Trump University began in earnest on May 23, 2005, a for-profit venture with a website, TrumpUniversity.com, and a collection of courses—on entrepreneurship, real estate, and marketing—available on CD-ROM for $300 a pop.

From the outset, Trump University’s roster of brainy professors was a selling point. In a promotional video

Sonny Low, who paid $25,000 for a Trump mentorship in 2010, reported that Nowlin didn’t even “appear knowledgeable” about real estate or investing, according to one class-action lawsuit against Trump University.

Attendees were required to sign a waiver promising not to sue the company if they later faced legal troubles, the Enquirer reported.

Students started with a $1,495 three-day seminar, before some instructors, according to court papers, goaded them into buying mentorship packages totaling up to $34,995.

The lawsuits against Trump University claim some pupils, encouraged to increase their credit limits and to max out their credit cards, paid twice as much.

Trump decided to go in another direction, according to Schank. There would be no more online courses, no more lectures from ivy league professors, no more books—just seminars, with speakers like Harris

On social media, he posed for photos in a plush, white bathrobe on a manicured lawn, flanked by a shiny silver Hummer and Mercedes-Benz. He told students they could live like him, too, and vowed to teach them to earn $25,000 a month, according to court filings.

At some point, Harris was also employed by Armando Montelongo Seminars, a venture similar to Trump University and also facing lawsuits from disgruntled students who claim they were scammed.

According to one study, enrollment fell by one-fifth, and students were 30 percent less likely to major in one of these subjects. Yale and Harvard, while making noises about grade inflation, have never instituted tough rules to stem it.

Overall, graded students are less interested in the topic at hand and — and, for obvious, common-sense reasons — more inclined to pick the easiest possible task when given the chance.

Grades should motivate certain students: those afraid of the stigma of a bad grade or those ambitious, by temperament or conditioning, to succeed in measurable ways.

Although recent research on the effects of grades is limited, several studies in the 1970s, 1980s and 1990s measured how students related to a task or a class when it was graded compared to when it was ungraded.

Our goal should be ending the centrality of grades altogether. For years, I feared that a world of only A’s would mean the end of meaningful grades; today, I’m certain of it. But what’s so bad about that?

Yes, the student who gets a 100 on a calculus exam probably grasps the material better than the student with a 60 — but only if she retains the knowledge, which grades can’t show.

We need to move to a post-grading world. Maybe that means a world where there are no grades — or one where, if they remain, we rely more on better kinds of evaluation.

According to a 2012 study by the Chronicle of Higher Education, GPA was seventh out of eight factors employers considered in hiring, behind internships, extracurricular activities and previous employment.

To top humanities PhD programs, letters of reference and writing samples matter more than overall GPA (although students are surely expected to have received good grades in their intended areas of study).

Right now, students end up being evaluated twice: once with an inflated and meaningless letter grade, then again by teachers asked to write letters of recommendation.

They said employers want a GPA of 3.0 or even 3.5. But again, that standard would include almost every Harvard student — which suggests that GPAs serve not to validate students from elite schools but to keep out those from less-prestigious schools and large public universities, where grades are less inflated. Grades at community colleges “have actually dropped” over the years, according to Stuart Rojstaczer, a co-author of the 2012 grade-inflation study.

That means we have two systems: one for students at elite schools, who get jobs based on references, prestige and connections, and another for students everywhere else, who had better maintain a 3.0.

Students can compare evaluations from different classes, too, “read across all of them, see what they need improvement on.” And when they graduate, they — and employers or grad-school admission offices — get far more than a printed page of grades.

The trouble is that, while it’s relatively easy for smaller colleges to go grade-free, with their low student-to-teacher ratios, it’s tough for professors at larger schools, who must evaluate more students, more quickly, with fewer resources.

teaching five classes for poverty wages can’t write substantial term-end comments, so grades are a necessity if they want to give any feedback at all.

perhaps the small, progressive colleges can inspire other schools to follow, as they have in, say, abolishing the SAT as an admissions requirement

It would mean hiring more teachers and paying them better (which schools should do anyway). And if transcripts become more textured, graduate-school admission offices and employers will have to devote more resources to reading them, and to getting to know applicants through interviews and letters of reference

When I think about getting rid of grades, I think of happier students, with whom I have more open, democratic relationships.

Even in my Yale classrooms filled with overachievers, most of whom want to learn for the sake of learning, some respond well to the clarity of a grade.

It takes a lot to indict and convict an officer in New York. The last time it happened was in 2005, with the death of Ousmane Zongo, a West African immigrant shot in a warehouse during a raid on a counterfeit CD operation.

A week after the conviction, thousands of protesters said they knew why jurors found Liang  guilty: He’s Asian. Liang was a minority scapegoat, they said, sacrificed to a nation incensed by officers killing black men. Take the case of Eric Garner, the protesters argued.

Liang had graduated from the police academy the year before the shooting. In November 2014, he and his partner, another recent graduate, patrolled the eighth floor of the Louis H. Pink Houses in Brooklyn.

After Liang fired, Gurley was left on the ground bleeding from his chest, while Liang and his partner walked back into the hallway to debate who would report the shot.

Instead, Butler took instructions from an operator over the phone. For failing to try to save Gurley’s life, Liang would be charged with reckless endangerment.

And for shooting Gurley, he was charged with second-degree manslaughter, criminally negligent homicide, second-degree assault, and reckless endangerment.

Before Liang killed Gurley, about six months after Garner died in 2014, the New York Daily News reported that in 15 years, and in at least 179 NYPD officer-involved deaths, only three officers had ever been indicted.

He’s a member of the Long Island Chinese American Association, and he protested against Liang’s conviction.

The writer Jay Caspian Kang raised similar concerns in a New York Times article after the protests, writing that, “there are many within the Asian-American community, for example, who believe that Liang deserved to be convicted of manslaughter, but who also wonder why it was the Asian cop, among many other equally deserving officers, who took the fall.”

Liang and Landau said they hadn’t received proper CPR training from the police academy.

In Garner’s case, in July 2014, the officer who jumped on his back omitted the use of a chokehold––or as he preferred to call it, a “takedown technique”––from his first report.

By the beginning of 2015, the public's confidence in police had sunk to a 22-year-low. Many white Americans (mostly liberal white Americans) seemed to have caught onto what black Americans have known for a long time: some cops lie.

Saltzburg, the George Washington University law professor,  said that after all this “jurors are much more likely now to doubt the credibility of an officer on trial.”

The trigger also has what Glock calls its Safe Action System, an extra button designed to keep the gun “always safe and always ready”—free from the sort of accidental slip of the finger that Liang described.

Last week a young white officer in Alabama stopped a 58-year-old black man as he walked home at 3 a.m. because he looked “suspicious.”

L.A. Mayor Eric Garcetti and Police Chief Charlie Beck defended the decision to close the schools, saying investigators did not know at the time whether the threat was legitimate.

He said the email included all Los Angeles Unified schools and mentioned explosive devices, “assault rifles and machine pistols.”

The district called and texted parents early Tuesday morning to alert them that schools would be closed — the first systemwide closure since the Northridge earthquake in 1994.

Although the school district could technically be subject to a loss of $29 million in per-pupil funding for closing campuses, state Supt. of Public Instruction Tom Torlakson said that he is certain the district would not be docked those funds.

Alan Glasband, a substitute teacher at San Pedro High School, said he and several other instructors had not received notifications. He said he heard about the bomb threat through a text from a friend.Another friend, he said, had driven from his home in Norwalk to Orville Wright Middle School near Los Angeles International Airport before he heard the news.

By midday, elected officials briefed by law enforcement said the threat did not appear to be credible.Rep. Brad Sherman (D-Los Angeles), a senior member of the House Foreign Affairs committee, said the email lacked “the feel of the way the jihadists usually write.”

Sherman said the roughly 350-word message did not capitalize Allah in one instance, nor did it cite a Koranic verse. He said the elements of the threatened attack also seemed unlikely, such as the claim that it would involve 32 people with nerve gas.“There isn’t a person on the street who couldn’t have written this,” with a basic level of knowledge of Islam, Sherman said. “Everybody in Nebraska could have written this.”

Still, he added, the person did have a knowledge of Southern California, and the threat could not be immediately discredited.

The FBI is working to determine where the email originated and who wrote it. Officials said it was routed through Germany but probably came from somewhere closer.

According to the World Health Organization, “lead affects children’s brain development resulting in reduced intelligence quotient (IQ), behavioral changes such as shortening of attention span and increased antisocial behavior, and reduced educational attainment. Lead exposure also causes anemia, hypertension, renal impairment, immunotoxicity and toxicity to the reproductive organs. The neurological and behavioral effects of lead are believed to be irreversible.”

The Hurley Medical Center, in Flint, released a study in September that confirmed what many Flint parents had feared for over a year: The proportion of infants and children with above-average levels of lead in their blood has nearly doubled since the city switched from the Detroit water system to using the Flint River as its water source, in 2014.

The crisis reached a nadir Monday night, when Flint Mayor Karen Weaver declared a state of emergency. “The City of Flint has experienced a Manmade disaster,” Weaver said in a declaratory statement. 1 of 11 Full Screen Autoplay Close Skip Ad × fa fa

The mayor — elected after her predecessor, Dayne Walling, experienced fallout from his administration’s handling of the water problems — said in the statement that she was seeking support from the federal government to deal with the “irreversible” effects of lead exposure on the city’s children. Weaver thinks that these health consequences will lead to a greater need for special education and mental health services, as well as developments in the juvenile justice system.

To those living in Flint, the announcement may feel as if it has been a long time coming. Almost immediately after the city started drawing from the Flint River in April 2014, residents began complaining about the water, which they said was cloudy in appearance and emitted a foul odor.

Since then, complications from the water coming from the Flint River have only piled up. Although city and state officials initially denied that the water was unsafe, the state issued a notice informing Flint residents that their water contained unlawful levels of trihalomethanes, a chlorine byproduct linked to cancer and other diseases.

Protesters marched to City Hall in the fierce Michigan cold, calling for officials to reconnect Flint’s water to the Detroit system. The use of the Flint River was supposed to be temporary, set to end in 2016 after a pipeline to Lake Huron’s Karegnondi Water Authority is finished.

Through continued demonstrations by Flint residents and mounting scientific evidence of the water’s toxins, city and state officials offered various solutions — from asking residents to boil their water to providing them with water filters — in an attempt to work around the need to reconnect to the Detroit system.

That call was finally made by Snyder (R) on Oct. 8. He announced that he had a plan for coming up with the $12 million to switch Flint back to the Detroit system. On Oct. 16, water started flowing again from Detroit to Flint.

Students are expected to complete a similar assignment when learning about China, according to the News Leader

"Neither these lessons, nor any other lesson in the world geography course, are an attempt at indoctrination to Islam or any other religion, or a request for students to renounce their own faith or profess any belief," Bond added in the statement. "Each of the lessons attempts objectively to present world religions in a way that is interesting and interactive for students."

The Virginia Department of Education told the News Leader that LaPorte's assignment is in line with the "Standards of Learning and the requirements for content instruction on world monotheistic religions.

Kimberly Herndon, the parent who organized the event, said that the assignment amounted to "indoctrination." "If my truth can not be spoken in schools, I don't want false doctrine spoken in schools. That's what keeps it even across the board," she said, according to the News Leader

"She gave up the Lord's time," Herndon continued, referring to LaPorte's lessons. "She gave it up and gave it to Mohammed."

fter the debate finished, Ari Fleischer, George W. Bush’s former spokesman, estimated on Twitter that Trump now had a sixty per cent chance of getting the nomination. That’s just one person’s opinion, of course, but it reflects a widespread fatalism in the Republican establishment

a loan from Goldman Sachs to help fund his 2012 Senate campaign, during which he had portrayed himself as an enemy of Wall Street and Wall Street bailouts

“If that’s the best the New York Times has got, they better go back to the well.”

Rather than disowning his words, or correcting them to make it clear that he wasn’t trying to insult millions of people, Cruz doubled down, saying

There followed a lengthy interchange, in which Cruz displayed the verbal skills that made him a champion debater in college, and Trump was reduced to claiming he had only brought it up to spare the Republican Party

“I’ve spent my entire life defending the Constitution before the U.S. Supreme Court. And I’ll tell you, I’m not going to be taking legal advice from Donald Trump.”

Unfortunately for him, he appeared to let it go to his head. Trump, as the boxing promoter Don King sagely noted some time ago, is a counter-puncher:

he should have proceeded with caution.

“You know, back in September, my friend Donald said that he had had his lawyers look at this from every which way, and there was no issue there.

And, he said, “Not a lot of conservatives come out of Manhattan. I’m just saying.

New York is a great place. It’s got great people, it’s got loving people, wonderful people. 

u had two one hundred—you had two one-hundred-and-ten-story buildings come crashing down.

And we rebuilt downtown Manhattan, and everybody in the world watched, and everybody in the world loved New York and loved New Yorkers. And I have to tell you, that was a very insulting statement that Ted made.

. One of those clapping for him, the cameras showed, was Cruz. Evidently realizing that he had exposed himself to being cast on the wrong side of 9/11,

This was Trump’s best moment in any of the debates. From then on, Cruz and Trump mostly left each other alone and concentrated on the other candidates. In another notable exchange later in the debate, on immigration and taxes,

First and foremost, this issue has to be now, more than anything else, about keeping this country safe,”

Chris Christie, who may be his main rival for the role of representing the wing of the G.O.P.

aying that he never wrote a check to Planned Parenthood or supported the nomination of Sonia Sotomayor to the Supreme Court.

“terrorism is on the run” when he evidently meant to say that it is on the rise.

We’re running for the Presidency of the United States here,” Bush said. “You cannot make rash statements and expect the rest of the world to respond as though, well, it’s just politics.”

So is playing to the prejudices and fears of his supporters, and hinting that dark things are asunder, which justify drastic and possibly authoritarian measures.

“There is something going on and it’s bad,” he said. “We have to get to the bottom of it. We need security.”

To this end, he said that he was willing to give up his businesses and let his children run them.

“But if I become President, I couldn’t care less about my company. It’s peanuts. I want to use that same up here,”

I have Ivanka and Eric and Don sitting there. Run the company kids, have a good time. I’m going to do it for AmErica.”

Ryan laid out those policies—which he described as a “bold, pro-growth agenda”—in this week’s Republican address.

In fact, Ryan even avoided addressing the subject of immigration when discussing his national security priorities. While Ryan notes that Republicans will boost national security by focusing on “building a 21st-century military,” he makes no mention of stopping the large-scale visa issuances to Muslim migrants

Moreover, Ryan’s office put out a press release detailing that the Republican Party’s agenda of “jobs and economic growth” will focus on “ideas to fix our tax code, rein in the regulatory state, and maximize our energy potential.”

Ryan’s office makes no mention of easing or reversing the unprecedented flow of low-wage labor into American communities, nor did Ryan’s office explain how he plans to “fix our tax code [and] rein in the regulatory state” while importing large numbers of migrants who favor big government policies.

After the numerically-smaller 1880-1920 immigration wave, immigration was reduced for half a century. There was no net increase in the immigrant population over a fifty-year period—in fact, the foreign born population declined substantially between 1920 and 1970.

In the fifty years since visa caps were lifted in 1965, the level of immigration in the country has quadrupled—from fewer than 10 million foreign-born residents in 1970 to more than 42 million today.

I know great Americans– great Americans– who love this country, and they are not happy with what’s going on in Washington.

The enormity of what is happening is somehow being lost on our political leaders. But it is not lost on the American people. Today, after five decades of record immigration, a record number of Americans are not working. The share of men in their prime working years who do not have jobs has tripled since the late 1960s. Workplace participation for women has declined more than three full percentage points since 2000. Median household incomes today are $4,000 less than they were fifteen years ago… Absent visa reductions, the annual rate of immigration, the total level of immigration, and the percentage of the country that is foreign-born will continue surging every single year.

Indeed, Trump has soared in the polls as he continues to campaign on a platform of putting an end to the open borders trade and immigration policies that have been championed by Ryan-Rubio Republicans and their donors

Indeed, it is hard to imagine the Democratic National Committee complaining about only representing the interests of its “core constituencies”– such as immigrant groups or Black Lives Matter– and urging Party lawmakers to drop their commitment to some progressive values so that they are not stuck with only their “core constituencies.”

A recent study by Princeton economists revealed that white, middle, and working class Americans without a college degree are experiencing a rapid rise in morbidity. The report found that the rise in their death rates was tied to what the New York Times describes as, the “pessimistic outlook among whites about their financial futures”.

Unemployed, desperate and despairing, these once-middle-class workers are killing themselves at unconscionable rates with guns, heroin and alcohol-induced cirrhosis… The cause of the self-slaughter, the researchers suggested, is financial strain.

Democratic and Republican Parties looked a lot different in 1952, when the American National Election Studies—surveys of voters conducted before and after presidential elections—were in their infancy. The Republicans, to some extent, were still regarded as the party of Lincoln, even though they had shifted their focus to courting southern white voters, causing black people to leave the party. Meanwhile, the Democrats were the party of a coalition that pushed for social services—the party of the New Deal. There were far fewer college-educated Americans at the time, but the white Americans who did have degrees tended to vote Republican, and those who didn't sided with the Democrats by a significant margin.

“The shift in whites without a college degree away from the Democratic Party begins as the Democratic Party becomes identified as the party of civil rights,” starting in the 1960s, Robby P. Jones, the CEO of the Public Religion Research Institute, told me. Disaffected white southern Democrats, in particular, fled in droves.

in 2008, the election of Barack Obama, a black man, signaled that the Democrats were becoming the party of progressive racial politics. “Obama’s presidency simplifies the politics of race,” Michael Tesler, an associate professor of political science at UC Irvine, says. “If you were a low-educated white, you were much more likely to know about the partisan differences on race [after Obama] than you were before.”

In the 2016 election, 48 percent of college-educated white voters voted for Trump, compared with 66 percent of non-college-educated white voters. A Marist poll in October of this year found that 55 percent of non-college-educated white voters approved of the job Trump was doing, compared with just 39 percent of college-educated white voters.

Every year, on its American Values Survey, the Public Religion Research Institute asks Americans whether they “think American culture and way of life has mostly changed for the better, or has it mostly changed for the worse?” Fifty percent of Americans say that it’s gotten better in this year’s poll, and 47 percent say that it has gotten worse.

for white voters, the answer to that question is split by education level. Fifty-eight percent of college-educated whites this year say that America has gotten better since 1950, while 57 percent of non-college-educated whites say that it’s gotten worse

When President Trump says “Make America great again,” the again is instructive. He’s capitalizing on the nostalgia that non-college-educated white voters have for America’s past. “That harkening back to a supposed golden age where things were better has a really, really strong appeal for whites without a college degree,” Jones said.

David N. Smith, a professor at the University of Kansas, came to a similar conclusion when he and Eric Hanley took a dive into the 2016 AmErican National Election Survey. They found that demographic data such as education are important predictors of which party someone votes for. But “when you bring the attitudes variables into account as well, what emerges is that attitudes loom even larger than demographics,” he told me.

When researchers control for voter attitudes on race in addition to white voters’ education level, Tesler says, the diploma divide disappears. No other factor, he says, explains the education gap as well—not economic anxiety, ideology, income, or gender.

That nostalgia, however, is for a time when black Americans and other minority groups had significantly fewer civil rights. And a Republican rhetoric that centers a longing for an era of white prosperity, rife with racist violence against black people, is why it’s impossible to understand the diploma divide without accounting for racial resentment

Here’s how he put it: If you look at white people who voted for Trump—both those with college degrees and those without—and identify everybody with a high level of resentment toward minorities, women, and Muslims, as well as those who want an arrogant, assertive leader, there’s almost no one left. The vast majority of Trump voters share those sentiments, the researchers found, regardless of education level

“Trump’s conquest of the Republican Party is complete, and the former ‘fringe’ has become so thoroughly intertwined with the ‘establishment’ that the two are virtually indistinguishable.”

The growing diploma divide is less a result of non-college-educated white voters becoming Republicans, and more of college-educated white voters finding that they can’t fully support the party anymore. “What's happened since 2016 is that the low-educated whites have kind of plateaued in their support for the Republicans,” Tesler says. “But you've seen this trend increase [of] high-educated whites [moving] towards the Democrats.”

Over time, those who supported Ted Cruz, who called Trump a “sniveling coward” during the campaign, and those who supported Marco Rubio, who called him a “con man,” tended to come around to Trump.

the voters that stand out, Smith said, are those who initially supported John Kasich. “They, in many instances, agree with Trump on policy issues, but the best data indicates that they are uncomfortable with him personally,” he said. “There are key aspects of his rhetorical style, of his governing style, that they don't like.”

Hidden in that gap is a threat to higher education itself. Last year, Pew issued a sobering survey. “Republicans have soured on higher education,” the survey declared, and it threw people into a frenzy.

Sixty-seven percent of Republicans, the survey found, had “some” to “little” confidence in colleges as institutions. A number of factors contribute to this distrust, the rising cost of tuition and the perception of a liberal bent at colleges among them. And if one major party believes that higher education is an engine of liberal indoctrination

Decades of funding cuts by state governments have already hit the institutions hard. And these cuts, in turn, have driven an increase in tuition costs and more animosity toward higher education. As Michael Grunwald recently wrote in Politico, “The next big Republican culture war will be a war on college.”

Liu believes that “we don’t need fewer arguments today; we need less stupid ones,”

he sketched out what he now regards as best practices, drawn from insights gained through his work for the Better Arguments Project. The framework it has developed to guide local events is worth pondering.

Take Winning Off the Table: Rather than seeking victory, the goal should be truth-seeking, with a reinstitution of civility in service of achieving it. Participants are charged with arguing in order to better understand.

Prioritize Relationships and Listen Passionately: As one audience member put it, the most constructive and rewarding arguments they’ve ever had involved people with whom maintaining a good relationship afterward was a high priority—an impetus for speaking and listening carefully.

Pay Attention to Context: “One aspect of this concerns history,”

the history of civic debates in this country has something to teach us about how we can make our way through this conversations today

A second element is about emotion. If someone comes at you in an angry way, you have to adjust how you’re going to come back at them. And you have a choice about whether you’re going to mirror and double down or if you’re going to be the one to say, I’m gonna be the grown-up here and I’m going to deescalate

Embrace Vulnerability: “Every one of us can relate to the feeling, ‘I didn’t start this, I’m not going to extend the olive branch.’ Extend the olive branch,

Be Open: “You cannot possibly change another person’s mind,” Liu said, “if you’re not willing to have your own mind changed. You may be able to rack up debater’s points. But you won’t change their mind if they sense you aren’t willing to have your mind changed. It’s a matter of mindset but also ‘heart-set.’”

the story of the golden calf also reminds us that without rules we quickly become slaves to our passions—and there’s nothing freeing about that.

And the story suggests something more: unchaperoned, and left to our own untutored judgment, we are quick to aim low and worship qualities that are beneath us—in this case, an artificial animal that brings out our own animal instincts in a completely unregulated way.

Similarly, in this book Professor Peterson doesn’t just propose his twelve rules, he tells stories, too, bringing to bear his knowledge of many fields as he illustrates and explains why the best rules do not ultimately restrict us but instead facilitate our goals and make for fuller, freer lives.

Peterson wasn’t really an “eccentric”; he had sufficient conventional chops, had been a Harvard professor, was a gentleman (as cowboys can be) though he did say damn and bloody a lot, in a rural 1950s sort of way. But everyone listened, with fascination on their faces, because he was in fact addressing questions of concern to everyone at the table.

unlike many academics who take the floor and hold it, if someone challenged or corrected him he really seemed to like it. He didn’t rear up and neigh. He’d say, in a kind of folksy way, “Yeah,” and bow his head involuntarily, wag it if he had overlooked something, laughing at himself for overgeneralizing. He appreciated being shown another side of an issue, and it became clear that thinking through a problem was, for him, a dialogic process.

for an egghead Peterson was extremely practical. His examples were filled with applications to everyday life: business management, how to make furniture (he made much of his own), designing a simple house, making a room beautiful (now an internet meme) or in another, specific case related to education, creating an online writing project that kept minority students from dropping out of school by getting them to do a kind of psychoanalytic exercise on themselves,

These Westerners were different: self-made, unentitled, hands on, neighbourly and less precious than many of their big-city peers, who increasingly spend their lives indoors, manipulating symbols on computers. This cowboy psychologist seemed to care about a thought only if it might, in some way, be helpful to someone.

I was drawn to him because here was a clinician who also had given himself a great books education, and who not only loved soulful Russian novels, philosophy and ancient mythology, but who also seemed to treat them as his most treasured inheritance. But he also did illuminating statistical research on personality and temperament, and had studied neuroscience. Though trained as a behaviourist, he was powerfully drawn to psychoanalysis with its focus on dreams, archetypes, the persistence of childhood conflicts in the adult, and the role of defences and rationalization in everyday life. He was also an outlier in being the only member of the research-oriented Department of Psychology at the University of Toronto who also kept a clinical practice.

Maps of Meaning, published nearly two decades ago, shows Jordan’s wide-ranging approach to understanding how human beings and the human brain deal with the archetypal situation that arises whenever we, in our daily lives, must face something we do not understand.

The brilliance of the book is in his demonstration of how rooted this situation is in evolution, our DNA, our brains and our most ancient stories. And he shows that these stories have survived because they still provide guidance in dealing with uncertainty, and the unavoidable unknown.

this is why many of the rules in this book, being based on Maps of Meaning, have an element of universality to them.

We are ambivalent about rules, even when we know they are good for us. If we are spirited souls, if we have character, rules seem restrictive, an affront to our sense of agency and our pride in working out our own lives. Why should we be judged according to another’s rule?

And he felt he had to understand the ideologies that drove totalitarian regimes to a variant of that same behaviour: killing their own citizens.

Ideologies are simple ideas, disguised as science or philosophy, that purport to explain the complexity of the world and offer remedies that will perfect it.

Ideologues are people who pretend they know how to “make the world a better place” before they’ve taken care of their own chaos within.

Ideologies are substitutes for true knowledge, and ideologues are always dangerous when they come to power, because a simple-minded I-know-it-all approach is no match for the complexity of existence.

To understand ideology, Jordan read extensively about not only the Soviet gulag, but also the Holocaust and the rise of Nazism. I had never before met a person, born Christian and of my generation, who was so utterly tormented by what happened in Europe to the Jews, and who had worked so hard to understand how it could have occurred.

I saw what now millions have seen online: a brilliant, often dazzling public speaker who was at his best riffing like a jazz artist; at times he resembled an ardent Prairie preacher (not in evangelizing, but in his passion, in his ability to tell stories that convey the life-stakes that go with believing or disbelieving various ideas). Then he’d just as easily switch to do a breathtakingly systematic summary of a series of scientific studies. He was a master at helping students become more reflective, and take themselves and their futures seriously. He taught them to respect many of the greatest books ever written. He gave vivid examples from clinical practice, was (appropriately) self-revealing, even of his own vulnerabilities, and made fascinating links between evolution, the brain and religious stories.

Above all, he alerted his students to topics rarely discussed in university, such as the simple fact that all the ancients, from Buddha to the biblical authors, knew what every slightly worn-out adult knows, that life is suffering.

chances are, if you or someone you love is not suffering now, they will be within five years, unless you are freakishly lucky. Rearing kids is hard, work is hard, aging, sickness and death are hard, and Jordan emphasized that doing all that totally on your own, without the benefit of a loving relationship, or wisdom, or the psychological insights of the greatest psychologists, only makes it harder.

focused on triumphant heroes. In all these triumph stories, the hero has to go into the unknown, into an unexplored territory, and deal with a new great challenge and take great risks. In the process, something of himself has to die, or be given up, so he can be reborn and meet the challenge. This requires courage, something rarely discussed in a psychology class or textbook.

Jordan

views of his first YouTube statements quickly numbered in the hundreds of thousands. But people have kept listening because what he is saying meets a deep and unarticulated need. And that is because alongside our wish to be free of rules, we all search for structure.

the first generation to have been so thoroughly taught two seemingly contradictory ideas about morality, simultaneously—at their schools, colleges and universities, by many in my own generation. This contradiction has left them at times disoriented and uncertain, without guidance and, more tragically, deprived of riches they don’t even know exist.

morality and the rules associated with it are just a matter of personal opinion or happenstance, “relative to” or “related to” a particular framework, such as one’s ethnicity, one’s upbringing, or the culture or historical…

The first idea or teaching is that morality is relative, at best a…

So, the decent thing to do—once it becomes apparent how arbitrary your, and your society’s, “moral values” are—is to show tolerance for people who think differently, and…

for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an adult can…

That emphasis on tolerance is so paramount that for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an…

And so a generation has been raised untutored in what was once called, aptly, “practical wisdom,” which guided previous generations. Millennials, often told they have received the finest education available anywhere, have actually…

professors, chose to devalue thousands of years of human knowledge about how to acquire virtue, dismissing it as passé, “…

They were so successful at it that the very word “virtue” sounds out of date, and someone using it appears…

The study of virtue is not quite the same as the study of morals (right and wrong, good and evil). Aristotle defined the virtues simply as the ways of behaving that are most conducive to happiness in life. Vice was…

Cultivating judgment about the difference between virtue and vice is the beginning of wisdom, something…

By contrast, our modern relativism begins by asserting that making judgments about how to live is impossible, because there is no real good, and no…

Thus relativism’s closest approximation to “virtue” is “tolerance.” Only tolerance will provide social cohesion between different groups, and save us from harming each other. On Facebook and other forms of social media, therefore, you signal your so-called…

Intolerance of others’ views (no matter how ignorant or incoherent they may be) is not simply wrong; in a world where there is no right or wrong, it is worse: it is a sign you are…

But it turns out that many people cannot tolerate the vacuum—the chaos—which is inherent in life, but made worse by this moral relativism; they cannot live without a moral compass,…

So, right alongside relativism, we find the spread of nihilism and despair, and also the opposite of moral relativism: the blind certainty offered by ideologies…

Dr. Norman Doidge, MD, is the author of The Brain That Changes Itself

so we arrive at the second teaching that millennials have been bombarded with. They sign up for a humanities course, to study the greatest books ever written. But they’re not assigned the books; instead they are given…

(But the idea that we can easily separate facts and values was and remains naive; to some extent, one’s values determine what one will pay…

For the ancients, the discovery that different people have different ideas about how, practically, to live, did not paralyze them; it deepened their understanding of humanity and led to some of the most satisfying conversations human beings have ever had, about how life might be lived.

Modern moral relativism has many sources. As we in the West learned more history, we understood that different epochs had different moral codes. As we travelled the seas and explored the globe, we learned of far-flung tribes on different continents whose different moral codes made sense relative to, or within the framework of, their societies. Science played a role, too, by attacking the religious view of the world, and thus undermining the religious grounds for ethics and rules. Materialist social science implied that we could divide the world into facts (which all could observe, and were objective and “real”) and values (…

it seems that all human beings are, by some kind of biological endowment, so ineradicably concerned with morality that we create a structure of laws and rules wherever we are. The idea that human life can be free of moral concerns is a fantasy.

given that we are moral animals, what must be the effect of our simplistic modern relativism upon us? It means we are hobbling ourselves by pretending to be something we are not. It is a mask, but a strange one, for it mostly deceives the one who wears it.

Far better to integrate the best of what we are now learning with the books human beings saw fit to preserve over millennia, and with the stories that have survived, against all odds, time’s tendency to obliterate.

these really are rules. And the foremost rule is that you must take responsibility for your own life. Period.

Jordan’s message that each individual has ultimate responsibility to bear; that if one wants to live a full life, one first sets one’s own house in order; and only then can one sensibly aim to take on bigger responsibilities.

if it’s uncertain that our ideals are attainable, why do we bother reaching in the first place? Because if you don’t reach for them, it is certain you will never feel that your life has meaning.

And perhaps because, as unfamiliar and strange as it sounds, in the deepest part of our psyche, we all want to be judged.

Instead of despairing about these differences in moral codes, Aristotle argued that though specific rules, laws and customs differed from place to place, what does not differ is that in all places human beings, by their nature, have a proclivity to make rules, laws and customs.

Freud never argued (as do some who want all culture to become one huge group therapy session) that one can live one’s entire life without ever making judgments, or without morality. In fact, his point in Civilization and Its Discontents is that civilization only arises when some restraining rules and morality are in place.

Aleksandr Solzhenitsyn, the great documenter of the slave-labour-camp horrors of the latter, once wrote that the “pitiful ideology” holding that “human beings are created for happiness” was an ideology “done in by the first blow of the work assigner’s cudgel.”1 In a crisis, the inevitable suffering that life entails can rapidly make a mockery of the idea that happiness is the proper pursuit of the individual. On the radio show, I suggested, instead, that a deeper meaning was required. I noted that the nature of such meaning was constantly re-presented in the great stories of the past, and that it had more to do with developing character in the face of suffering than with happiness.

I proposed in Maps of Meaning that the great myths and religious stories of the past, particularly those derived from an earlier, oral tradition, were moral in their intent, rather than descriptive. Thus, they did not concern themselves with what the world was, as a scientist might have it, but with how a human being should act.

I suggested that our ancestors portrayed the world as a stage—a drama—instead of a place of objects. I described how I had come

to believe that the constituent elements of the world as drama were order and chaos, and not material things.

Order is where the people around you act according to well-understood social norms, and remain predictable and cooperative. It’s the world of social structure, explored territory, and familiarity. The state of Order is typically portrayed, symbolically—imaginatively—as masculine.

Chaos, by contrast, is where—or when—something unexpected happens.

As the antithesis of symbolically masculine order, it’s presented imaginatively as feminine. It’s the new and unpredictable suddenly emerging in the midst of the commonplace familiar. It’s Creation and Destruction,

Order is the white, masculine serpent; Chaos, its black, feminine counterpart. The black dot in the white—and the white in the black—indicate the possibility of transformation: just when things seem secure, the unknown can loom, unexpectedly and large. Conversely, just when everything seems lost, new order can emerge from catastrophe and chaos.

For the Taoists, meaning is to be found on the border between the ever-entwined pair. To walk that border is to stay on the path of life, the divine Way. And that’s much better than happiness.

trying to address a perplexing problem: the reason or reasons for the nuclear standoff of the Cold War. I couldn’t understand how belief systems could be so important to people that they were willing to risk the destruction of the world to protect them. I came to realize that shared belief systems made people intelligible to one another—and that the systems weren’t just about belief.

People who live by the same code are rendered mutually predictable to one another. They act in keeping with each other’s expectations and desires. They can cooperate. They can even compete peacefully, because everyone knows what to expect from everyone else.

Shared beliefs simplify the world, as well, because people who know what to expect from one another can act together to tame the world. There is perhaps nothing more important than the maintenance of this organization—this simplification. If it’s threatened, the great ship of state rocks.

It isn’t precisely that people will fight for what they believe. They will fight, instead, to maintain the match between what they believe, what they expect, and what they desire. They will fight to maintain the match between what they expect and how everyone is acting. It is precisely the maintenance of that match that enables everyone

There’s more to it, too. A shared cultural system stabilizes human interaction, but is also a system of value—a hierarchy of value, where some things are given priority and importance and others are not. In the absence of such a system of value, people simply cannot act. In fact, they can’t even perceive, because both action and perception require a goal, and a valid goal is, by necessity, something valued.

We experience much of our positive emotion in relation to goals. We are not happy, technically speaking, unless we see ourselves progressing—and the very idea of progression implies value.

Worse yet is the fact that the meaning of life without positive value is not simply neutral. Because we are vulnerable and mortal, pain and anxiety are an integral part of human existence. We must have something to set against the suffering that is intrinsic to Being.*2 We must have the meaning inherent in a profound system of value or the horror of existence rapidly becomes paramount. Then, nihilism beckons, with its hopelessness and despair.

So: no value, no meaning. Between value systems, however, there is the possibility of conflict. We are thus eternally caught between the most diamantine rock and the hardest of places:

loss of group-centred belief renders life chaotic, miserable, intolerable; presence of group-centred belief makes conflict with other groups inevitable.

In the West, we have been withdrawing from our tradition-, religion- and even nation-centred cultures, partly to decrease the danger of group conflict. But we are increasingly falling prey to the desperation of meaninglessness, and that is no improvement at all.

While writing Maps of Meaning, I was (also) driven by the realization that we can no longer afford conflict—certainly not on the scale of the world conflagrations of the twentieth century.

I came to a more complete, personal realization of what the great stories of the past continually insist upon: the centre is occupied by the individual.

It is possible to transcend slavish adherence to the group and its doctrines and, simultaneously, to avoid the pitfalls of its opposite extreme, nihilism. It is possible, instead, to find sufficient meaning in individual consciousness and experience.

How could the world be freed from the terrible dilemma of conflict, on the one hand, and psychological and social dissolution, on the other? The answer was this: through the elevation and development of the individual, and through the willingness of everyone to shoulder the burden of Being and to take the heroic path. We must each adopt as much responsibility as possible for individual life, society and the world.

We must each tell the truth and repair what is in disrepair and break down and recreate what is old and outdated. It is in this manner that we can and must reduce the suffering that poisons the world. It’s asking a lot. It’s asking for everything.

the alternative—the horror of authoritarian belief, the chaos of the collapsed state, the tragic catastrophe of the unbridled natural world, the existential angst and weakness of the purposeless

individual—is clearly worse.

a title: 12 Rules for Life: An Antidote to Chaos. Why did that one rise up above all others? First and foremost, because of its simplicity. It indicates clearly that people need ordering principles, and that chaos otherwise beckons.

We require rules, standards, values—alone and together. We’re pack animals, beasts of burden. We must bear a load, to justify our miserable existence. We require routine and tradition. That’s order. Order can become excessive, and that’s not good, but chaos can swamp us, so we drown—and that is also not good. We need to stay on the straight and narrow path.

I hope that these rules and their accompanying essays will help people understand what they already know: that the soul of the individual eternally hungers for the heroism of genuine Being, and that the willingness to take on that responsibility is identical to the decision to live a meaningful life.

RULE 1   STAND UP STRAIGHT WITH YOUR SHOULDERS BACK

Because territory matters, and because the best locales are always in short supply, territory-seeking among animals produces conflict. Conflict, in turn, produces another problem: how to win or lose without the disagreeing parties incurring too great a cost.

It’s winner-take-all in the lobster world, just as it is in human societies, where the top 1 percent have as much loot as the bottom 50 percent11—and where the richest eighty-five people have as much as the bottom three and a half billion.

This principle is sometimes known as Price’s law, after Derek J. de Solla Price,13 the researcher who discovered its application in science in 1963. It can be modelled using an approximately L-shaped graph, with number of people on the vertical axis, and productivity or resources on the horizontal.

Instead of undertaking the computationally difficult task of identifying the best man, the females outsource the problem to the machine-like calculations of the dominance hierarchy. They let the males fight it out and peel their paramours from the top.

The dominant male, with his upright and confident posture, not only gets the prime real estate and easiest access to the best hunting grounds. He also gets all the girls. It is exponentially more worthwhile to be successful, if you are a lobster, and male.

dominance hierarchies have been an essentially permanent feature of the environment to which all complex life has adapted. A third of a billion years ago, brains and nervous systems were comparatively simple. Nonetheless, they already had the structure and neurochemistry necessary to process information about status and society. The importance of this fact can hardly be overstated.

evolution works, in large part, through variation and natural selection. Variation exists for many reasons, including gene-shuffling (to put it simply) and random mutation. Individuals vary within a species for such reasons. Nature chooses from among them, across time. That theory, as stated, appears to account for the continual alteration of life-forms over the eons.

But there’s an additional question lurking under the surface: what exactly is the “nature” in “natural selection”? What exactly is “the environment” to which animals adapt?

Nature “selects.” The idea of selects contains implicitly nested within it the idea of fitness. It is “fitness” that is “selected.” Fitness, roughly speaking, is the probability that a given organism will leave offspring (will propagate its genes through time). The “fit” in “fitness” is therefore the matching of organismal attribute to environmental demand.

But nature, the selecting agent, is not a static selector—not in any simple sense.

As the environment supporting a species transforms and changes, the features that make a given individual successful in surviving and reproducing also transform and change. Thus, the theory of natural selection does not posit creatures matching themselves ever more precisely to a template specified by the world. It is more that creatures are in a dance with nature, albeit one that is deadly.

Nature is not simply dynamic, either. Some things change quickly, but they are nested within other things that change less quickly (music

It’s chaos, within order, within chaos, within higher order. The order that is most real is the order that is most unchanging—and that is not necessarily the order that is most easily seen. The leaf, when perceived, might blind the observer to the tree. The tree can blind him to the forest.

It is also a mistake to conceptualize nature romantically.

Unfortunately, “the environment” is also elephantiasis and guinea worms (don’t ask), anopheles mosquitoes and malaria, starvation-level droughts, AIDS and the Black Plague.

It is because of the existence of such things, of course, that we attempt to modify our surroundings, protecting our children, building cities and transportation systems and growing food and generating power.

this brings us to a third erroneous concept: that nature is something strictly segregated from the cultural constructs that have emerged within it.

It does not matter whether that feature is physical and biological, or social and cultural. All that matters, from a Darwinian perspective, is permanence—and the dominance hierarchy, however social or cultural it might appear, has been around for some half a billion years.

The dominance hierarchy is not capitalism. It’s not communism, either, for that matter. It’s not the military-industrial complex. It’s not the patriarchy—that disposable, malleable, arbitrary cultural artefact. It’s not even a human creation; not in the most profound sense. It is instead a near-eternal aspect of the environment, and much of what is blamed on these more ephemeral manifestations is a consequence of its unchanging existence.

We were struggling for position before we had skin, or hands, or lungs, or bones. There is little more natural than culture. Dominance hierarchies are older than trees.

The part of our brain that keeps track of our position in the dominance hierarchy is therefore exceptionally ancient and fundamental.17 It is a master control system, modulating our perceptions, values, emotions, thoughts and actions. It powerfully affects every aspect of our Being, conscious and unconscious alike.

The ancient part of your brain specialized for assessing dominance watches how you are treated by other people. On that evidence, it renders a determination of your value and assigns you a status. If you are judged by your peers as of little worth, the counter restricts serotonin availability. That makes you much more physically and psychologically reactive to any circumstance or event that might produce emotion, particularly if it is negative. You need that reactivity. Emergencies are common at the bottom, and you must be ready to survive. Unfortunately, that physical hyper-response, that constant alertness, burns up a lot of precious energy and physical resources.

It will leave you far more likely to live, or die, carelessly, for a rare opportunity at pleasure, when it manifests itself. The physical demands of emergency preparedness will wear you down in every way.21

If you have a high status, on the other hand, the counter’s cold, pre-reptilian mechanics assume that your niche is secure, productive

You can delay gratification, without forgoing it forever. You can afford to be a reliable and thoughtful citizen.

Sometimes, however, the counter mechanism can go wrong. Erratic habits of sleeping and eating can interfere with its function. Uncertainty can throw it for a loop. The body, with its various parts,

needs

to function like a well-rehearsed orchestra. Every system must play its role properly, and at exactly the right time, or noise and chaos ensue. It is for this reason that routine is so necessary. The acts of life we repeat every day need to be automatized. They must be turned into stable and reliable habits, so they lose their complexity and gain predictability and simplicity.

It is for such reasons that I always ask my clinical clients first about sleep. Do they wake up in the morning at approximately the time the typical person wakes up, and at the same time every day?

The next thing I ask about is breakfast. I counsel my clients to eat a fat and protein-heavy breakfast as soon as possible after they awaken (no simple carbohydrates, no sugars,

I have had many clients whose anxiety was reduced to subclinical levels merely because they started to sleep on a predictable schedule and eat breakfast.

Other bad habits can also interfere with the counter’s accuracy.

There are many systems of interaction between brain, body and social world that can get caught in positive feedback loops. Depressed people, for example, can start feeling useless and burdensome, as well as grief-stricken and pained. This makes them withdraw from contact with friends and family. Then the withdrawal makes them more lonesome and isolated, and more likely to feel useless and burdensome. Then they withdraw more. In this manner, depression spirals and amplifies.

If someone is badly hurt at some point in life—traumatized—the dominance counter can transform in a manner that makes additional hurt more rather than less likely. This often happens in the case of people, now adults, who were viciously bullied during childhood or adolescence. They become anxious and easily upset. They shield themselves with a defensive crouch, and avoid the direct eye contact interpretable as a dominance challenge.

With their capacity for aggression strait-jacketed within a too-narrow morality, those who are only or merely compassionate and self-sacrificing (and naïve and exploitable) cannot call forth the genuinely righteous and appropriately self-protective anger necessary to defend themselves. If you can bite, you generally don’t have to. When skillfully integrated, the ability to respond with aggression and violence decreases rather than increases the probability that actual aggression will become necessary.

Naive, harmless people usually guide their perceptions and actions with a few simple axioms: people are basically good; no one really wants to hurt anyone else; the threat (and, certainly, the use) of force, physical or otherwise, is wrong. These axioms collapse, or worse, in the presence of

individuals who are genuinely malevolent.27

I have had clients who were terrified into literally years of daily hysterical convulsions by the sheer look of malevolence on their attackers’ faces. Such individuals typically come from hyper-sheltered families, where nothing

terrible is allowed to exist, and everything is fairyland wonderful (or else).

When the wakening occurs—when once-naïve people recognize in themselves the seeds of evil and monstrosity, and see themselves as dangerous (at least potentially)— their fear decreases. They develop more self-respect. Then, perhaps, they begin to resist oppression. They see that they have the ability to withstand, because they are terrible too. They see they can and must stand up, because they begin to understand how genuinely monstrous they will become, otherwise,

There is very little difference between the capacity for mayhem and destruction, integrated, and strength of character. This is one of the most difficult lessons of life.

even if you came by your poor posture honestly—even if you were unpopular or bullied at home or in grade school28—it’s not necessarily appropriate now. Circumstances change. If you slump around, with the same bearing that characterizes a defeated lobster, people will assign you a lower status, and the old counter that you share with crustaceans, sitting at the very base of your brain, will assign you a low dominance number.

the other, far more optimistic lesson of Price’s law and the Pareto distribution: those who start to have will probably get more.

Some of these upwardly moving loops can occur in your own private, subjective space.

If you are asked to move the muscles one by one into a position that looks happy, you will report feeling happier. Emotion is partly bodily expression, and can be amplified (or dampened) by that expression.29

To stand up straight with your shoulders back is to accept the terrible responsibility of life, with eyes wide open.

It means deciding to voluntarily transform the chaos of potential into the realities of habitable order. It means adopting the burden of self-conscious vulnerability, and accepting the end of the unconscious paradise of childhood, where finitude and mortality are only dimly comprehended. It means willingly undertaking the sacrifices necessary to generate a productive and meaningful reality (it means acting to please God, in the ancient language).

So, attend carefully to your posture. Quit drooping and hunching around. Speak your mind. Put your desires forward, as if you had a right to them—at least the same right as others. Walk tall and gaze forthrightly ahead. Dare to be dangerous. Encourage the serotonin to flow plentifully through the neural pathways desperate for its calming influence.

Thus emboldened, you will embark on the voyage of your life, let your light shine, so to speak, on the heavenly hill, and pursue your rightful destiny. Then the meaning of your life may be sufficient to keep the corrupting influence of mortal despair at bay. Then you may be able to accept the terrible burden of the World, and find joy.

RULE 2   TREAT YOURSELF LIKE SOMEONE YOU ARE RESPONSIBLE FOR HELPING

People are better at filling and properly administering prescription medication to their pets than to themselves. That

It is difficult to conclude anything from this set of facts except that people appear to love their dogs, cats, ferrets and birds (and maybe even their lizards) more than themselves. How horrible is that? How much shame must exist, for something like that to be true? What could it be about people that makes them prefer their pets to themselves?

To understand Genesis 1, the Priestly story, with its insistence on speech as the fundamental creative force, it is first necessary to review a few fundamental, ancient assumptions (these are markedly different in type and intent from the assumptions of science, which are, historically speaking, quite novel).

those who existed during the distant time in which the foundational epics of our culture emerged were much more concerned with the actions that dictated survival (and with interpreting the world in a manner commensurate with that goal) than with anything approximating what we now understand as objective truth.

Before the dawn of the scientific worldview, reality was construed differently. Being was understood as a place of action, not a place of things.31 It was understood as something more akin to story or drama. That story or drama was lived, subjective experience, as it manifested itself moment to moment in the consciousness of every living person.

subjective pain. That’s something so real no argument can stand against it. Everyone acts as if their pain is real—ultimately, finally real. Pain matters, more than matter matters. It is for this reason, I believe, that so many of the world’s traditions regard the suffering attendant upon existence as the irreducible truth of Being.

In any case, that which we subjectively experience can be likened much more to a novel or a movie than to a scientific description of physical reality.

The Domain, Not of Matter, but of What Matters

the world of experience has primal constituents, as well. These are the necessary elements whose interactions define drama and fiction. One of these is chaos. Another is order. The third (as there are three) is the process that mediates between the two, which appears identical to what modern people call consciousness.

Chaos is the domain of ignorance itself. It’s unexplored territory. Chaos is what extends, eternally and without limit, beyond the boundaries of all states, all ideas, and all disciplines. It’s the foreigner, the stranger, the member of another gang, the rustle in the bushes in the night-time,

It is, in short, all those things and situations we neither know nor understand.

Chaos is also the formless potential from which the God of Genesis 1 called forth order using language at the beginning of time. It’s the same potential from which we, made in that Image, call forth the novel and ever-changing moments of our lives. And Chaos is freedom, dreadful freedom, too.

Order, by contrast, is explored territory. That’s the hundreds-of-millions-of-years-old hierarchy of place, position and authority. That’s the structure of society. It’s the structure provided by biology, too—particularly insofar as you are adapted, as you are, to the structure of society. Order is tribe, religion, hearth, home and country.

Order is the public façade we’re called upon to wear, the politeness of a gathering of civilized strangers, and the thin ice on which we all skate. Order is the place where the behavior of the world matches our expectations and our desires; the place where all things turn out the way we want them to.

But order is sometimes tyranny and stultification, as well, when the demand for certainty and uniformity and purity becomes too one-sided.

In order, we’re able to think about things in the long term. There, things work, and we’re stable, calm and competent. We seldom leave places we

understand—geographical or conceptual—for that reason, and we certainly do not like it when we are compelled to or when it happens accidentally.

When the same person betrays you, sells you out, you move from the daytime world of clarity and light to the dark underworld of chaos, confusion and despair. That’s the same move you make, and the same place you visit, when the company you work for starts to fail and your job is placed in doubt.

Before the Twin Towers fell—that was order. Chaos manifested itself afterward. Everyone felt it. The very air became uncertain. What exactly was it that fell? Wrong question. What exactly remained standing? That was the issue at hand.

Chaos is the deep ocean bottom to which Pinocchio voyaged to rescue his father from Monstro, whale and fire-breathing dragon. That journey into darkness and rescue is the most difficult thing a puppet must do, if he wants to be real; if he wants to extract himself from the temptations of deceit and acting and victimization and impulsive pleasure and totalitarian subjugation; if he wants to take his place as a genuine Being in the world.

Chaos is the new place and time that emerges when tragedy strikes suddenly, or malevolence reveals its paralyzing visage, even in the confines of your own home. Something unexpected or undesired can always make its appearance, when a plan is being laid out, regardless of how familiar the circumstances.

Our brains respond instantly when chaos appears, with simple, hyper-fast circuits maintained from the ancient days, when our ancestors dwelled in trees, and snakes struck in a flash.32 After that nigh-instantaneous, deeply reflexive bodily response comes the later-evolving, more complex but slower responses of emotions—and, after that, comes thinking, of the higher order, which can extend over seconds, minutes or years. All that response is instinctive, in some sense—but the faster the response, the more instinctive.

Things or objects are part of the objective world. They’re inanimate; spiritless. They’re dead. This is not true of chaos and order. Those are perceived, experienced and understood (to the degree that they are understood at all) as personalities—and that is just as true of the perceptions, experiences and understanding of modern people as their ancient forebears. It’s just that moderners don’t notice.

Perception of things as entities with personality also occurs before perception of things as things. This is particularly true of the action of others,34 living others, but we also see the non-living “objective world” as animated, with purpose and intent.

This is because of the operation of what psychologists have called “the hyperactive agency detector” within us.35 We evolved, over millennia, within intensely social circumstances. This means that the most significant elements of our environment of origin were personalities, not things, objects or situations.

The personalities we have evolved to perceive have been around, in predictable form, and in typical, hierarchical configurations, forever, for all intents and purposes. They have been…

the category of “parent” and/or “child” has been around for 200 million years. That’s longer than birds have existed. That’s longer than flowers have grown. It’s not a billion years, but it’s still a very long time. It’s plenty long enough for male and female and parent and child to serve as vital and fundamental parts of the environment to which we have adapted. This means that male and female and parent and child are…

Our brains are deeply social. Other creatures (particularly, other humans) were crucially important to us as we lived, mated and evolved. Those creatures were…

From a Darwinian perspective, nature—reality itself; the environment, itself—is what selects. The environment cannot be defined in any more fundamental manner. It is not mere inert matter. Reality itself is whatever we contend with when we are striving to survive and reproduce. A…

as our brain capacity increased and we developed curiosity to spare, we became increasingly aware of and curious about the nature of the world—what we eventually conceptualized as the objective…

“outside” is not merely unexplored physical territory. Outside is outside of what we currently understand—and understanding is dealing with and coping with…

when we first began to perceive the unknown, chaotic, non-animal world, we used categories that had originally evolved to represent the pre-human animal social world. Our minds are far older than mere…

Our most…

category—as old, in some sense, as the sexual act itself—appears to be that of sex, male and female. We appear to have taken that primordial knowledge of structured, creative opposition and…

Order, the known, appears symbolically associated with masculinity (as illustrated in the aforementioned yang of the Taoist yin-yang symbol). This is perhaps because the primary…

Chaos—the unknown—is symbolically associated with the feminine. This is partly because all the things we have come to know were born, originally, of the unknown, just as all beings we encounter were born of mothers. Chaos is mater, origin, source, mother; materia, the substance from which all things are made.

In its positive guise, chaos is possibility itself, the source of ideas, the mysterious realm of gestation and birth. As a negative force, it’s the impenetrable darkness of a cave and the accident by the side of the road.

Chaos, the eternal feminine, is also the crushing force of sexual selection.