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he has shut down almost the entire independent media, threatened journalists with up to 15 years in jail if they do not parrot official falsehoods, and had anti-war protesters arrested in their thousands.

Having failed to win a quick victory, Russia is trying to sow panic by starving Ukrainian cities and pounding them blindly.

If Mr Putin is committing war crimes against the fellow Slavs he eulogised in his writings, he is ready to inflict slaughter at home.

even if the war drags on for months, it is hard to see Mr Putin as the victor.

Mr Putin’s puppet could not rule without an occupation, but Russia does not have the money or the troops to garrison even half of Ukraine.

Russia has lost mountains of equipment and endured thousands of casualties, almost as many in two weeks as America has suffered in Iraq since it invaded in 2003.

by attacking Ukraine, Mr Putin has committed a catastrophic error. He has wrecked the reputation of Russia’s supposedly formidable armed forces, which have proved tactically inept against a smaller, worse-armed but motivated opponent.

Western tech firms are wrong to shut their operations in Russia, because they are handing the regime total control over the flow of information.

Mr Putin will not impose a puppet government—because he cannot—then he will have to compromise with Ukraine in peace talks.

Western exporters are withholding vital components, leading to factory stoppages. Sanctions on energy—for now, limited—threaten to crimp the foreign exchange Russia needs to pay for its imports.

Mr Putin is destroying the bourgeoisie, the great motor of Russia’s modernisation. Instead of being sent to the gulag, they are fleeing to cities like Istanbul, in Turkey, and Yerevan, in Armenia.

Those who choose to stay are being muzzled by restrictions on free speech and free association.

Not only is he failing to win a war of choice while impoverishing his people: his regime lacks an ideological core. “Putinism”, such as it is, blends nationalism and orthodox religion for a television audience.

Factions in the regime will turn on each other in a spiral of blame. Mr Putin, fearful of a coup, will trust nobody and may have to fight for power. He may also try to change the course of the war by terrifying his Ukrainian foes and driving off their Western backers with chemical weapons, or even a nuclear strike.

The central bank does not have access to the hard currency it needs to support the banking system and stabilise the rouble.

NATO should state that it will not shoot at Russian forces, so long as they do not attack first. It must not give Mr Putin a reason to draw Russia into a wider war by a declaring no-fly zone that would need enforcing militarily.

Mr Putin is isolated and morally dead; Mr Zelensky is a brave Everyman who has rallied his people and the world. He is Mr Putin’s antithesis—and perhaps his nemesis.

Third, relatedly, the French view everything from the perspective of scarcity, meaning they assume they have to compensate for a lack of resources with smarts and courage, and by making the most of what they have.

It is true that at the heart of Foch’s thinking about war is a Romantic interpretation of “modern” warfare that owes a lot to Clausewitz as well as ambient French Romanticism, which encouraged rejection of materialist or positivist philosophies and valorized spirit and will.

Wars for Foch were contests between wills; the most obstinate wins. But they were also fundamentally about aggression. If you want to push your enemy back, “hit him, otherwise nothing is done, and to that end there is only one means: battle.”

Foch believed that strategy boiled down to maneuver. But the maneuvering had to be for the sake of setting up the decisive attack.

Napoleon maneuvered to kill. Foch believed he could teach the art of maneuvering to kill by studying not formulae for victory but rather fundamental “principles of war” that he believed should guide commanders’ analysis of how to proceed.

Foch’s catchphrase was said to have been “De quoi s’agit-il?” meaning “What’s it all about?” The idea is to think and adapt rather than do anything mechanically, an imperative that gave commanders full license, for example, to abandon the disastrous tactics of 1914 and try something else.

What he actually wrote is this: economy of force, intellectual discipline, liberty of action, security, strategic surprise, and the decisive attack.

what most French officers would say if quizzed about Foch: economy of force, concentration of efforts, and liberty of action.

“one does not hunt two hares at the same time.” Elaborating on the idea, he defined economy of force as the “art of [dispersing one’s efforts] [ in a profitable manner, of getting the greatest possible benefit out of the resources one has.”

Foch argued for what later would be referred to by Americans as mission command, and, in the French army, the principle of “subsidiarity,” which boils down to the idea that an officer should communicate his general intent to his subordinate officers, but leave to them the authority and autonomy to figure out the best way to fulfill it.

Intellectual Discipline and Liberty of Action

Just as when one walks through a dark house one extends one’s arm in front to guard against walking into obstacles, Foch wrote, an army must deploy a force ahead as well as to the sides and rear. The objective is to protect the major portion of the force, the gros, from being forced to react and thereby losing its liberty of action

Security

Though Foch spoke of the need for decisive battles with language that evoked the physical destruction of the adversary’s armies, he was really interested in imposing upon the enemy a psychological effect that was analogous to the effect ideally brought about by a surprise: namely, a combination of terror and paralysis.

Strategic Surprise and Decisive Attack

the French army today recognizes five principles of war. The first three are straight Foch: liberty of action, economy of means, and concentration of efforts. To these the French have added two more, reportedly derived from the 1992 book on strategy by Adm. Guy Labouérie (1933–2016). These are “uncertainty” and foudroyance.

Uncertainty quite simply is something one most go to great lengths to cultivate among one’s adversaries: uncertainty about what one is doing and going to do, where, when, and why

Foudroyance, derived from the word for thunder (foudre), means a sudden crippling shock. In truth, it amounts to a rephrasing of Foch’s principle of strategic surprise

At the 2019 “Principles of War in 2035” conference, participants discussed whether or not new technologies, new forms of conflict, and new contextual realities (such as new political landscapes, the role of the media, and the much smaller size of most militaries) had changed or would in the foreseeable future change warfare so significantly as to make Foch finally useless. In essence, the answer was no,

Foch’s principles also make particular sense given the French army’s lack of resources, compared not just to the U.S. military but even the French army of Foch’s day. Economy of means when means are limited is not a thought exercise

Foch above all counseled fighting smart, and trying always to answer “de quoi s’agit-il?” even if this amounts to nothing more than the imperative to take a moment and think through what one is trying to achieve. This seems self-evident, but recent American military history suggests civilian and military leaders could benefit from the reminder.

Yet three increasingly authoritarian NATO nations — Poland, Hungary and Turkey — play key roles in the coalition aiding Kyiv. And the United States is grappling with internal assaults to its own democracy.

The war lends urgency to Mr. Biden’s climate change agenda, reinforcing the need for more reliance on renewable clean energy over the fossil fuels that fill Russian coffers.

Yet it has already generated new pressure to increase the short-term supply of oil from the likes of Venezuela’s isolated dictatorship and Saudi Arabia’s authoritarian monarchy.

While some experts warn that a renewed focus on Europe will inevitably divert attention from Asia, several top White House officials say the United States can capitalize on how the war has convinced some Asian governments that they need to work more closely with the West to build up a global ideological front to defend democracy.

“What we are seeing now is an unprecedented level of Asian interest and focus,”

“And I believe one of the outcomes of this tragedy will be a kind of new thinking around how to solidify institutional connections beyond what we’ve already seen between Europe and the Pacific,”

Mr. Biden sought to rebuild American alliances, but did so largely in the name of confronting China.

The Russian invasion has expanded his mission dramatically and urgently, setting the stage for a seismic geopolitical shift that would pit the United States and its allies against China and Russia at once if they form an entrenched anti-Western bloc

“We’ve been trying to get to a new era for a long time,” he said. “And now I think Putin’s invasion has necessitated an American return to the moral high ground.”

Saudi Arabia has declined so far to increase oil production, while the United Arab Emirates waited until Wednesday to ask the OPEC nations to do so. American officials were also furious with the U.A.E. for declining to vote on a United Nations Security Council resolution to condemn Russia, though it did support a similar resolution later in the U.N. General Assembly.

The unreliability of the two nations and Russia’s place in the oil economy have increased momentum within the Biden administration to enact policies that would help the United States more quickly wean itself off fossil fuels and confront the climate crisis.

“We may see more fundamental questioning about the value of these partnerships,” Ms. Kaye said. “These states already believe the U.S. has checked out of the region, but their stance on Russia may only strengthen voices calling for a further reduction of U.S. forces in the region.”

“In times of crisis, there is sometimes a tension between our values and our interests,” said Andrea Kendall-Taylor, a senior fellow at the Center for a New American Security. “In the short term, we’re going to have to prioritize pushing back against Russia, at the risk of taking our foot off the gas on the democracy and human rights concerns that had been at the front and center of the Biden administration’s agenda.”

I’ve described it as a romantic narrative, one that’s about unities in the process of becoming, a calling together of Americans to transcend racial division and come together in a unifying way, a more perfect union, as a transcendence of essential American goodness over transitory American evils.

when we tell the story that way, unfortunately, not only is it mythic, but it trains us to treat King as the kind of person who’s not doing any original political thinking. What he’s doing is calling us to be true to who we always already were

And when you treat him like that, the thing that becomes most interesting about him is not his thought. It’s not the way he challenged us to think about violence. It’s not the way he challenges us to think about segregation, both de facto and de jure. It’s not how he challenges us to think about economic justice.

The thing that’s interesting about him starts to be his rhetoric or his tactics, the way in which he pushes people or frames arguments to call us to be true to who we always already were. That’s a real problem because it evades the most incisive, challenging and generative contributions that his public philosophy makes for our era.

it gets conscripted into a story that’s ultimately affirming about the adequacy of our constitutional order, the trajectory of our institutions, the essential goodness of our national character. You often hear politicians use this rhetoric of, this is not who we are.

it’s partly related to how we tell the story of the civil rights movement and particularly, how we tell King’s role in the civil rights movement.

There’s a way in which the philosophy of nonviolence gets painted, even in King’s time, as a kind of extreme, purist pacifism. And part of that is the connection with Gandhi, although I think it’s a radical misunderstanding of Gandhi, as well.

it’s a way of imagining the commitment to nonviolence as related to passivity, as related to the performance of suffering for pity. These are things that King never endures. For him, the idea of passive resistance was a misnomer. He helped coin the phrase “direct action” — he and other members of the civil-rights generation — that nonviolence is aggressive.

It’s an aggressive attack on injustice, an aggressive form of noncooperation with domination. It’s about trying to wedge yourself into the machinery of domination, to prevent its adequate functioning, to try to force or coerce your fellow citizens to stop and take stock of what kind of injustices are being unfurled in their name.

And it does so on the presumption that politics involves coercion, especially for King, who had a pretty tragic sense of human nature, that politics is going to involve confrontation with great evil, that it’s not a Pollyannaish view about what we’re all capable of if we just turn our eye toward God in the right way.

We’re owe it to them to live with evil. And we always are going to be called to confront it. We just need to do it in ways that won’t unleash a further chain of social evil and bitterness and revenge and retaliation. And King thought nonviolence was the only weapon that could cut and heal at the same time.

So when you hear King talk about love, when you hear King talk about nonviolence, these things actually require not just an enormous discipline around the acceptance of suffering, as if it’s some kind of passive practice, but they require really creative, dedicated thinking around how exactly to push and prod your neighbors into addressing the forms of injustice that structure the polity and how to do it in a way that doesn’t leave a perpetual midnight of bitterness when the conflict is done.

He says that the really interesting question, however, is how to organize a sustained, successful challenge to structural injustice. And for King, that requires something that blends militant resistance and a higher-order ethical practice that can point the way toward peaceful reconciliation over the long term.

Gandhi has this line where he says, if you can’t practice nonviolence, it quote, “retaliation or resistance unto death is the second best, though a long way off from the first. Cowardice is impotence, worse than violence.” So this idea that if you can’t be nonviolent, it’s better to be violent than to be a coward, doing nothing — I think gets at something important. Can you help unpack that?

to raise the question of strategy, as if we can evaluate means without some kind of ethical reflection or without some kind of underlying ethical commitments, for King, is already a confusion. He thinks that the ends are prefigured in any means.

Gandhi, in “Hind Swaraj,” has this great passage where he talks about how could come to acquire a piece of property. You could buy it. You could steal it. You could kill somebody in pursuit of it. You could ask for it as a gift.At the end of the day, you still have the same property. But the thing, itself, has changed. In one scenario, it’s a piece of stolen property. It’s a theft. In another, it’s a gift, which is different than something you’ve purchased.

So in the course of acquiring the thing, even though the thing is the same, the means have transformed it in a really, really important way. And King wants to say something similar — that in all political practice, the ends are prefigured in the means

nonviolence has to be — if it’s going to be true nonviolence for King — informed by a philosophy of love that really wants and desires and wills goodwill for the enemy at present and is committed, at the fundamental level, to going on together in peace, going on together, sharing the polity in perpetuity.

I think for King, imperative to nonviolent resistance turns, in large part, on the question of your own dignity and self-respect. So it is a justice question. He’s concerned with structural justice as a matter of the kinds of arrangements that prevail in the larger American society. That’s obviously true.

So there’s the person or group you’re in conversation or conflict with. I’m a liberal, and I’m arguing with a conservative. And I think that’s the most common target to think about: How do I beat or convince this person or group on the other side?

Then there’s the broader community polity — the voters, of the country, people who are bystanders, maybe interested, maybe not, but a broader community that is in some way watching or can be brought in to watch. And then there’s you, the person taking the action, and how it affects you and your group to take a particular action.

something that seems present in King’s thought is much, much, much, much more concern and focus than I think most political thinkers have today on how political action affects you, the person taking it, and affects the broader community that might be watching it

— that ends up with you being turned away from the good and toward things like hatred, resentment, violence, which he thinks, ultimately, will corrode your soul and take you further away from flourishing.

But he’s also concerned with how you relate to your own sense of equality, equal standing, worth, as he would say, somebodiness, we might say dignity — he also says that a lot — and that for King, to acquiesce in the face of oppression and domination, without protest, is to abdicate your own self-respect and dignity.

for him, dignity also required a certain kind of excellence of character, a certain kind of comportment and practice toward others.

So it is about trying to defend your dignity, defend yourself respect against insult and humiliation, oppression. But it’s also about doing so in a way that doesn’t degrade your character in the long term, that doesn’t cause you to end up being turned away from the good, which, again, for him, is going to be a religiously-inflected category

When you think about somebody’s political philosophy or their theory of political action, you can maybe think of there being a couple agents they’re thinking about.

It has fallen out of favor to say that there are certain ways of acting, politically, that are better and worse, from a virtue perspective, because it often is seen not as really a question of you and your relationship to some baseline or ideal but is some kind of concession you’re making to people who don’t deserve

I am a person who believes those questions are still legitimate, that they can’t all be reduced to strategy or will to power or psychic drives. I think that there’s something like an ethical life that requires us to argue about it and requires us to think really hard about how we discipline ourselves to achieve it.

Evelyn Brooks Higginbotham, wrote a phenomenal book, many years ago, called “Righteous Discontent.” And that’s what introduces the phrase, “the politics of respectability.” It’s a study of turn of the century Black Baptist women and their organizing efforts through the church.

It’s this idea that, in confronting a system of social stigma, the response that you need to have to it is to try to adjust your behavior, comportment, your self fashioning, in line with the dominant norms so that you can, over time, undermine the stigma and become a full participant in society.

there are all sorts of questions, legitimate questions, that are raised against that. Are we losing something valuable about alternative forms of life, about alternative cultural practices, when we take the existing, dominant norms as unassailable or something to aspire to?

what’s really fascinating is that he talks a lot about how he sympathizes with all those criticisms. He agrees with them

here’s the other part of Evelyn Higginbotham’s formulation — there’s a deeper question, one with thousands of years of moral reflection built up into it, which is about virtue ethics — that there are some things that people are appealing to you about that aren’t about their effect in the polity that aren’t about trying to manipulate white, racial attitudes. They’re about your own flourishing and character. They’re deep questions about how to live a good life, how to achieve excellence and the crafting of your soul.

as King would say, our reason sometimes can become subordinate to our passions. It can just be a legitimizing power or rationalizing power to the point where we lose track of what we really want to achieve, the kind of character we really want to have.

And for King, many of the appeals he made in that vocabulary are really about that. They’re really about virtue. They’re really about what hatred does to your life, what anger does to your life, what violence does to your life

there is a question for him, at the core of his life, which is, what makes this worth doing? That’s a virtue question. It’s not just a strategic or tactical one, in the narrow sense.

he describes nonviolence, I think really importantly, as also being about a nonviolence of spirit.

the example that he often gives is about humiliation — that there’s a way in which the desire to humiliate others, to diminish their status in front of other people for your own pleasure, the desire to subject them to standards of evaluation that they probably themselves don’t hold or don’t understand, in order to enable mockery. There’s a way in which, if we’re reflexive about where that desire comes from, we will find that it comes from a place that’s irrational, indefensible and, likely, cruel, and that if we were to imagine a way of life built around those feelings, those desires, those practices, it would be one that would make it really hard for us to have healthy social ties, stable institutions, flourishing social relationships.

So part of what he’s up to is asking us, at all times, to be self-reflexive about the desires and needs and fantasies that drive us in politics

the concession.

So what nonviolence does is, it builds in a check on those kinds of rationalizations, those kinds of emotional drives, by teaching us to avoid forms of humiliation and forms of physical violence that make it hard to come back from. So that’s the first point.

The second point — and it goes more to your sense of revenge and retaliation — is again, forcing us to acknowledge the legitimacy of anger.

He uses the phrase, “legitimate anger” in the late ’60s — but to be reflective about it and understand that, even in a case where someone kills a loved one of yours, revenge, violence, retaliation, that doesn’t bring back the loved one that you’ve lost.

The only thing that can do that is a kind of forward-looking, constructive practice of politics and social ethics.

so what he’s trying to do is raise the question of, can we channel our legitimate rage, our legitimate anger, into a practice that allows us to maintain our self respect?

here’s this man who is both making this public argument and trying to get people to follow him in it and put themselves at risk over it, and is also living it himself, and talks about this unbelievably difficult thing, which is not feel righteous anger, but to not feel hatred, to internally reflect the world you want externally.

he does falter. He does fail. And I think when we read biographies of King, when you read the last parts of David Garrow’s biography, when you read Cornel West’s essay, from “To Shape a New World,” which talks a lot about the despair at the end of King’s life, if you watch HBO’S great documentary, “King in the Wilderness,” you see a person faltering and failing under the pressure.

He’s not able, for example, to bring himself to a kind of reconciliation with Malcolm X

How imaginable is King’s philosophy, is this practice, without his deep Christianity, without a belief in redemption, in salvation, in the possibility of a next life?

I think King, himself, thinks that the practice of nonviolent politics does the kind of work that you’re describing. And I think he would be worried about the fact that, in our time, so much of these questions about the management of emotion, the building of character, has become a privatized practice.

So I think he does think that that’s one way that this really does happen. And we have lots of evidence from the Civil Rights Movement, personal testimony, and personal reflection, where this seems to be the case.

the last thing I’ll say is that in order to do that work, in order to do some of the work you’re describing, he also is building an alternative community

So one way that I read that famous final speech, “I’ve seen the promised land” — there’s obviously a prophetic reading of it, but there’s also one where he’s describing the prefiguration of the promised land in the kind of politics and social life he’s participated in over his career, that the promised land is seen in the union politics in Memphis, it’s seen in the Student Nonviolent Coordinating Committee, gathering to do Mississippi Freedom Summer. It’s seen in the people walking for 350-plus days in Montgomery, Alabama, and banding together to help each other out, that is the promised land.

And when you are in a community that’s constantly talking with each other and lifting each other up and engaging in practices like song, prayer, other communal rituals, to try to affirm this alternative set of ethical and political commitments against the whole rest of the culture, that’s the only way it can be done, is that you have to have an alternative form of social life that can sustain you in that work. The private practice isn’t going to do it.

When you look at the principles of nonviolence on Stanford’s King Institute, I think a bunch of them would be familiar to people. You can resist evil without resorting to violence. You seek to win the friendship and understanding of the opponent, not to humiliate.

He thinks that we learn a lot about how to love other people by confronting them in public, by forcing ourselves into uncomfortable situations where we have to endure the look of the other, back and forth, where we train ourselves to extend these interactions of contentious politics until they can alter or change the people that we’ve put our bodies in close contact with on the field of politics.

I go back to the sermon he gave — and it’s collected in “Strength to Love,” and it’s called shattered dreams — where he confronts a problem that is all over the Black tradition, which is that the struggle we’re engaged in has gone on, in some form or another, for hundreds of years. At the moments of its greatest promise, you can look over the course of history and see, just years later, we find ourselves in situations that are unimaginably awful.

King is not naive. He’s a student of history. He’s somebody who asks himself hard questions like this. And he gives two different kinds of answers. And one is the answer that you’ve mentioned here, which is a theological answer. It’s conventional theodicy story, that look, at the end of the day, God is at work in the world. And God is on the side of justice.

There’s another way that he goes at it, however. And for me, I read it as rooted in a different kind of project, one that combines what used to be called philosophical anthropology, which is just a way of saying philosophical reflections on what kind of beings we are. It’s rooted in that, and it’s rooted in politics. And I think those things can find lots of overlapping consensus from people outside of the Christian tradition.

What you have to be committed to, in the last instance, is that evil is not the totality of who we are as persons, that people have the capacity, emotionally and rationally, to reflect on their life plans, their practices, their commitments, and change them, maybe not all of them, maybe not all at once, but that those things can be changed, and that politics is really a field where contingency is the key word, that although there are structural constraints and everything can’t be done at every moment, that the unprecedented, the new, the unexpected, happens in this realm.

And the only way that we can confirm that nothing new will happen, that oppression will last forever, that the future bears no hope, is if we don’t act. That’s the only way we can confirm that it’s true for all time, is by failing to act in pursuit of justice.

that’s King’s view, I think. And to me, that’s the persuasive one, that in our action, we might be able to see some measure of justice from a complicated, complex swirl of contingencies, and to move the ball forward — we will inevitably fail — but to look back on that failure with maturity and try to do better the next time.

How do you think about the question of the weaponization of nonviolence and then the applicability of its principles to the powerful and to what they might, we might, the state might learn from it.

there were many people — Harold Cruse famously wrote this, but others even closer to King — who said, you’re not the leader of Vietnam. You’re the leader of the African American civil rights movement. You should not speak out on this war because you’ll lose your relationship with Johnson.

King says that the people who are advising him in this way, they just don’t know him, his commitment or his calling. They don’t understand that if he’s going to raise his voice against violence in Watts or Detroit, that he’s got to raise it against what he called, “the greatest purveyor of violence in the world today,” his own government.

for him, the question was really one about militarism and the way that gets imagined as this hardheaded, realistic, hyper-rational response to international disputes and social problems abroad, when in actuality, if we take stock of what he called the casualties of war, the spiritual ones and the material ones, we would realize that most of the violence we engage in at the foreign-policy level is counterproductive. It’s created more problems and more harms than it ever has seemed to solve.

This is one of the powerful interventions that you see in Lionel McPherson’s essay, in “To Shape a New World.” It’s just this idea that this is about hardheaded realism is mythic. King says it’s about an immature image that we are nurturing for ourselves, that we’re trying to shore up this idea of ourselves as some kind of crusading hero or all-powerful world power, while not taking stock of all of the things about our freedoms, about our way of life, about our connectedness as a society, about our social divisions, that war has exacerbated, not to mention the violence that’s prosecuted abroad.

And he says similar things about domestic policy, the ways in which our politics toward poor families, single-parent households, is punitive for reasons that aren’t justified, that our response to what he calls “the derivative crimes of the ghetto” are wildly out of proportion and unjust compared to how we treat the systematic crimes of exploitation, segregation, disenfranchisement, that structure much of ghetto life.

So I’m in total agreement with Coates on that question

it just seems — I don’t want to call it axiomatic, but a repeated d that the more willing you become to use violence as a state, the more it corrupts you, and the more violent you become as a state, and to some degree, the more violent the people you are policing, the people you are occupying, become.

I’m not a pacifist. I don’t believe you can fully eradicate violence. But we don’t weigh how violent we make others, in our actions, very well, and then how violent we become in response, how much we enter into that escalatory dynamic.

But then the other thing is this question of this broader community, of changing hearts, of changing minds, of acting upon people, not through punishment, but through our belief that they can alter. And I’d be curious to hear you reflect on that question of community a little bit, because I think one of the central debates of our time is who’s actually in the community.

What would it mean to have a bit more of King’s view, of trying to create community at the center of what the state is attempting to do, as it fashions and helps govern the country?

BRANDON TERRY: So one underappreciated feature from King’s famous Riverside Church speech against Vietnam, is he goes on this whole riff about America lacking maturity. And it’s a weird thing to have in a foreign-policy speech. You’re used to — you’re a policy person. You don’t usually hear the word “maturity” bandied about in these kinds of debates.

But what he’s getting at is that something really tightly linked to violence, that violence always exceeds the original justification you have for it. It’s not precise. It’s not able to be easily targeted, as we think. It spirals out. It produces retaliation. And then we retaliate again.

And all the while, it’s expanding its justifications to the point of absurdity. And King describes that as adding cynicism to the process of death. And he says that maturity is one of the only ways out here, that the maturity to be able to stand up and say, we were wrong, we want to make amends, we want to repair evils committed in our name, those are questions that are essentially nonstarters in American politics right now, certainly about foreign policy, but even in some places in domestic policy.

that feature of King’s thinking is something that I always want to draw attention to because I think it’s something we ignore. So that’s the first point I want to make.

The second thing — and this is also really deeply-seeded in that Vietnam speech — one of the reasons that people hated it so much — he was attacked in The New York Times, basically every editorial page in the country — one of the reasons people hated that speech so much is that he spent so much time expressing solidarity and sympathy with Ho Chi Minh and the North Vietnamese forces.

How could you express sympathy or some kind of solidarity with the enemy? And it’s very instructive, how King went about it. He wasn’t one of these people — you’ve seen these images of people waving the North Vietnamese flag at counterculture protests. It wasn’t like that.

It was him really spending a lot of time meditating on the reasons why we had ended up in this conflict, narrating the whole history of our failure to support Ho Chi Minh and the struggle against French colonialism, against Chinese colonialism, and how that had led to the situation we were in by 1967. King is narrating this history. He’s also trying to get people to think about what it must feel like to be on the ground in Vietnam and witness these bombings, witnessed this imposition of terror.

And he’s doing that because at bottom, he’s inspired by a vision really rooted in a parable the Good Samaritan, from the Bible, that everyone is our neighbor, that there are no sectional loyalties that should eviscerate our moral obligations to others, our obligation to show them respect, to go on in community with them, and that most of what goes on in foreign policy and particularly war making, is a bad-faith evasion of the fact that we’re all interconnected.

he understood that there’s a fundamental interconnectedness amongst humanity at the ethical level and at the material, structural level, and that war making is an evasion of that fact. We’re going to have to live together. So the chief question that should organize it is, how can we do so in peace?

He has a line where he says, quote, “the dignity of the individual will flourish when the decisions concerning his life are in his own hands, when he has the assurance that his income is stable and certain and when he knows that he has a means to seek self-improvement. Personal conflicts between husband, wife and children will diminish when the unjust measurement of human worth, on a scale of dollars, is eliminated.” Tell me a bit about the spiritual and psychological dimensions of King’s economic philosophy and organizing.

BRANDON TERRY: Well, for King, the question of poverty and the question of economic inequality are both questions of dignity and democracy, and the questions of dignity because when you live without the adequate means to really enjoy the fair value of your basic rights, when you live in a society — and this is a really important point for King — when you live in a society of profound affluence, like the United States, and you live in severe poverty, it expresses a kind of contempt from your fellow citizens about your standing as an equal member of the polity.

So separate from the plain, material fact of hunger or health care, there’s this additional spiritual concern with the way in which living with nothing, living on a lonely island amidst an ocean of prosperity, as he would put it, diminishes your dignity.

then another piece — this is bridging of the dignity and democracy question — is that when people don’t have a say in the core, vital interest of their life, when they have no decision-making power over the processes which determine how their life is going to go, that too is a diminishment of their dignity. And King, who was operating in a long tradition of social democracy, wants to expand democratic practices to the broader economic realm.

Without expanding democracy into that economic realm, for King, we’re both making a mockery of democracy and we’re diminishing the dignity of citizens who live in search of a real standing as free and equal.

as somebody who spends a lot of my time in debates about economic policy, I think it is fair to say that the ends of economics are taken as the economy, typically. People hopefully shouldn’t starve. But a lot of debates about what we should do, even for the poor, become these recursive, well, how can they better participate in the economy and how are they going to be able to invest in themselves and how they’ll be economic opportunity for their children.

And the idea that the economy is subservient to the community, that the point of the economy is the community, that it should be measured— our policy should be measured by what they do for democratic participation, for the dignity of individuals, is pretty lost. If anything, I see it more now, on the post-liberal right, as people call it, than I even do among mainline Democrats.

it has fallen out of favor as a way to frame and think about these conversations.

BRANDON TERRY: Yeah, I think it’s rooted in some really complicated things. I think there’s a kind of liberal anxiety about speaking forthrightly about the fact that living in areas of severe, concentrated disadvantage and racial segregation that we call ghettos, diminishes the dignity of the people who live there.

That feels uncomfortable for people to say forthrightly, in the way that King would.

so we try to get around it by speaking about opportunity and the wealth gap and unemployment statistics. But really what people are feeling is an existential assault on dignity.

one way to read that book is to say that she’s telling a tragic story about the loss of a particular ideal that guided great society politics. And that’s the principle of maximum feasible participation.

That was a really social-democratic idea, this idea that, well, we need to empower all sorts of people to participate in policy making and democratic deliberation, and that part of where people will find self-respect and dignity is through engagement in politics and their community

I think it gets to something that is very present, towards the end of King’s life, which is his sense that there is something important for the civil rights movement in the labor movement. And unions, on some level, they are mechanisms of democracy. One of the most important functions they have is workplace democracy

King is, in this tradition, in many ways inspired by a mentor of his. And one of the most important figures in American history but one of the most severely neglected was A. Philip Randolph, the great labor leader, former organizer of the Pullman Porters, the architect of both the March on Washington that gets canceled, which was going to target the Roosevelt administration during World War II, and the 1963 famous March on Washington for Jobs and Freedom.

they’ve got a certain set of commitments. So one is the idea that because most African Americans are working class or poor, anything that advances the interests of working-class people and their ability to exercise democratic control over the economy is going to advance the interests of African Americans.

for King labor unions are also, as you described, important laboratories of democracy. So they’re one of the few places where people from all walks of life can get together, deliberate about strategy, deliberate about social ends, social goods, put money behind things that they value, that aren’t only their own material interest.

today, of course, there’s this ongoing — always is this ongoing argument — of should you have race-based politics or is that unusable, doesn’t work, creates too much backlash? Or you should have class-based politics that are looking for commonalities, and because you’ve had so much economic disadvantage for Black Americans, that’ll work through the mechanism of class just fine.

BRANDON TERRY: So King often invokes the philosopher Hegel, because he’s constantly describing his mode of thinking as a dialectical one, where he’s trying to reconcile seeming opposites and produce a new synthesis, which helps you transcend certain intractable problems.

Now as a reading of Hegel, that has much to be desired. But as a description of Martin Luther King’s thought, I think that’s always a good way to understand what he’s up to. And so I think what he’s always trying to do is transcend that opposition.

there’s a way in which we sometimes will say class-based politics works to lift African Americans because they’re disproportionately poor. And what’s tricky about that is that it doesn’t really theorize what to do about the African American middle class and the African American elite.

So a thing that King was thinking a lot about when he wrote “Stride Toward Freedom” and the Montgomery bus boycott, is there are areas where racial solidarity is going to be really effective and probably indispensable.

where questions of anti-Black racism emerge, where questions of racial humiliation, stigma that really affects the larger group, things that all Black people feel vulnerable to, those are going to be areas — like the segregation laws on the buses — those are going to be areas where you actually can generate a lot of racial solidarity and do a lot of important work with it, especially as a defensive posture.

When you start to get into questions of political economy, however, you have to be careful because the appeal of racial solidarity can actually obscure the fact that Black people don’t all share the same material interest in lots of ways.

King’s primary principle always is, is that he’s dedicated to the group that William Julius Wilson called the truly disadvantaged, the least of these, that at the end of the day, he’s going to give everything to the people who are in the most desperate situation, the poor. And that’s going to guide his politics.

where that is enabled by a race-based solidarity, so in questions of policing, perhaps, or questions of social stigma and media discourse, that’s where he’ll turn. But in other cases, I think he’d really be trying to experiment with a form of politics that empowers the poor to take leadership on their ow

How does being more aware of the distinctions he drew and the decisions he made help you look at some of the paths we should be walking down today and are not, in these conversations, or are walking down and shouldn’t be?

n order for us to understand why so many African Americans are located in the realm of the most disadvantaged, in the strata of the most disadvantaged, you have to understand the history of racial domination in this country. You have to understand the persistence of racial discrimination, especially in labor markets. And you have to understand the ways that racial ideology allows us to obscure the nature of our economy.

So the most classic example is that structural unemployment gets reframed, in part by racism, as questions of laziness or pathology or criminality instead of as a feature of the economy as such. So King always talks about the critique of racism as part of the diagnosis of the disease in order to cure it.

So even in the privileging the least well off and being concerned with poor people of all races, he wants to say that the critique of racism helps us see through the kinds of blindnesses that obscure the nature of our economy and the commonalities across race and the things that we need to address the questions of economic justice precisely

The second thing is that, in his critique of Black power, one of the things he says is that he worries that Black power gives priority to the question of race in a way that confuses our analysis of social reality. So what does he mean by that?

if you think that all Black disadvantage is primarily about anti-Black racism, you can start to miss the fact that there are broader economic dislocations that need to be addressed, that there are structural features of the American constitutional order, the ways in which municipal boundaries are structured, ways that funding decisions are made, that aren’t primarily driven by racial animus, that need to be addressed.

You can lose sight of those things and start to think that the real battle is in something like a totality of anti-Black racial ideology that can be battled in Hollywood movies and comic books and school curricula and legislation and political rhetoric

it’s not to say that those things don’t exist. It’s just to say that there’s a confusion about what’s going to make the biggest impact in improving the life circumstances of the least well off.

King really calls us to constantly be very precise about what the causal mechanisms are for Black disadvantage and to not be confused by the fact that there’s discrimination and injustice and cruelty in these other realms but which might not have as much causal impact as some of these other things.

King was very adamant that Black pride, that a concern with representation, that thinking in expansive ways about how do you affirm the somebodiness of Black youth, that those things are really, really important and that they’re not to be dismissed.

So it is a question of justice if people in Hollywood just constantly demean or diminish the talent of nonwhite actors. That is a question of justice. It’s just that we have to be honest about what the import of those struggles will be for the broader group. And the only way we can do that is by being attentive to the class differences within the group.

there’s a way in which — and King diagnoses this very incisively — there’s a way in which some genres of Black nationalism are so pessimistic about the possibility for multiracial democracy in the United States, for any kind of Black flourishing in the United States that they essentially foreclose real interest in political organizing and social movements

But the energy they still managed to generate — the outrage, the sentiment, the sociality — they find their outlet, instead, in a practice of humiliation, counter humiliation. So that there may not be hope that we can actually change the country, but at the very least, we can enjoy a feeling of retaliation, a kind of self-respecting sense of resistance, by engaging in a practice of trying to humiliate our opponents in the public spher

there’s a titillation to that. There’s a catharsis in watching someone — at that point, it would have been called stick it to whitey. Now it would be stick it to the libs or own the libs.

this is a significant amount of people that could cause real damage in the places where they don’t face many countervailing forms of power. And they can exercise a much more toxic impact on the broader state of American politics in a time where the media environment is way more fragmented

I see those elements. And I think that we need more people operating, in the kind of mode that King did, in his critique of Black power, to try to turn people away from their understandable feelings of hostility and resentment, toward more productive forms of political engagement.

the word, “emotion,” which is a neglected part of politics, maybe of King’s thought in particular is that he understood — I think he understood part of the goal of politics and political action as creating a particular structure of political emotion.

, what structure of emotion, of political emotion, we’re actually living in.

BRANDON TERRY: My mentor and friend, Karuna Mantena, at Columbia, political theorist, a brilliant political theorist working on a book on Gandhi — I learned this from her, thinking a lot about how nonviolence is a kind of realism, in part because it doesn’t engage in of fiction that politics is operating on, in the model of rational discussion. It takes very, very, very seriously the problem of emotion.

for King, thinking about the history of racial oppression in America, they’re key emotions that you have to think about. One of the most important ones is fear

If that fear is a longstanding, deeply-structuring feature of American culture and political life, if it’s something that animates our comedy movies, our stand-up routines, our political discourse, you can’t operate as if it’s not there. You have to do things that will somehow disarm, disrupt, dispel those fears, in order to make progress on the political questions you want to pursue. That was one of King’s deepest, deepest commitments.

He’s thinking a lot about anger, which we’ve talked at great length about. And one of the disappointments I’ve had with radical politics in the present, as sympathetic as I am to most of the aims, is that I just don’t think the emotion question has been adequately considered

people often defend their politics as like, King was unpopular. And the things we’re saying are unpopular. So we’re operating in that tradition.

it’s not enough to just say, I’ve started a conversation, I’ve provoked something toxic in the culture. He’s not trying to do that, necessarily. He’s trying to elicit reactions that bring forward certain emotions but not let those emotions unravel the society itself. He’s trying to channel them into other forms of political affect that are much more congenial to reconciliation and justice.

what we’ve unfortunately ended up with is that the sophistication of mobilization strategists, the depth of the polarization, has made anger the principal affect of American politics at this moment.

a King-inspired political philosophy, both at the state level and the activist level, has to do, is think about how do we transform the recalcitrant nature of today’s political anger and channel it into forms of constructive politics that might point toward a more just future and that might dissolve the forms of anger that are illegitimate and ill founded, in part, by doing the kind of work sometimes described as a moral jujitsu, turning those affects against themselves, in part, to try to transform them into something different.

maybe it’ll be easier to use myself as an example, here.

When I started out in blogging and political writing and journalism, particularly blogging, I think I thought a lot about politics in terms of winning and losing, and in my corner of it, winning and losing intellectually, that I was involved in political arguments, and arguments could be won or lost in front of some kind of audience.

One is having been in a lot of arguments. And I think I’m a reasonably good arguer. And so I’ve done, by my own likes, well, and then noticed it didn’t have it all the effect I wanted it to have, which is, if anything, it usually — if you really beat somebody in an argument and they feel humiliated, they go further into views they already held

And two things have begun to corrode, for me, that sense

so you lose by winning.

then the second is, particularly in the Trump era, the sense that if you met something awful with an equal and opposite energetic force, that in some weird way, you just added energy to what was now an awful system and conversation.

What do you do to not create a sense that this is a right conversation to be having? And I don’t the answers to it. And I’m not saying like I’ve ascended to some higher plane and don’t argue or any of that. I have all the same intuitions and senses I’ve always had.

that’s why I find King so interesting and challenging in this way, because it’s just really, really, really different to ask the question, how do I reshape the emotional politics and the emotional structure of myself, of the people I’m in conflict with and then of the people who are bystanders or watchers of that conflict, for the better

It’s just a really different goal to be targeting, and just unimaginably harder than, can I come up with an argument that I think is a winning argument.

I think you see it — when he’s assassinated, the leading figures of the Black-Power generation, they’re heartbroken. They mourn his loss. They grieve for him, in part because — and you can read any of these memoirs, particularly Stokely Carmichael’s — they felt like he never — that even when he disagreed with them, he loved them, and not just because they were friendly, but because he loved in the sense that he always invoked, of agape love, that he wanted goodwill for them, and that his arguments weren’t from a place of trying to humiliate them or embarrass them or expose them as ridiculous.

He wanted to affirm their right to make the arguments they were making, to affirm their intelligence and judgment and to enter into their mind, to try to reconstruct a position with sympathy, but then show why it falls short for the sake of goals that he was forthright about, about justice, about reconciliation, about love

we are in a moment of extraordinary cynicism. And cynicism can take advantage of your intellectual honesty, your practice of agape love. But I think that’s in the short term.

In my better moments, I’m of the view that the only way to start to turn the tide against the cynicism that has so corroded and corrupted our political culture is to try to have these demonstrations of humility and authenticity that cause us to put ourselves at some risk, the way that King did

So always our final question: What are three books you would recommend to the audience? And if I can put one spin on that, you mentioned the many books King wrote. If people want to start with one thing he actually wrote to read, one book, which one should they start with?

I think you get the best sense of his mature thought from his 1967 book, “Where Do We Go From Here: Chaos or Community,” which is still our question. So I would definitely recommend that. I also really love “A Trumpet of Conscience,” his Canadian Broadcasting Corporation lectures that were published posthumously.

I really strongly recommend Peniel Joseph’s, “The Sword and the Shield.” It’s a dual biography of Martin Luther King and Malcolm X. I reviewed it for The New York Review of Books and think really highly of it. It’s a great meditation on the ways they influenced each other. And it gives you a good sense of the broader intellectual milieu of the period.

I also really like Jeanne Theoharis’s “A More Beautiful and Terrible History.” I think for people coming to the study of the civil rights movement for the first time are kind of curious about why some of the things that I’ve said don’t sound familiar to them. She writes, in a really accessible and intelligent way, about some of the myths, that structure, how that history is taught and popularly conveyed. We have a lot of agreements there.

And then a where do we go from here question, I want to recommend my colleague, Tommie Shelby’s book, “Dark Ghettos,” which is a King-inspired philosophical reflection on the deep structure of ghetto poverty and what it requires of us, as a society, to do to redress it. It’s a book that’s very demanding on how far we’ve fallen short and questions of justice that pertain to the kind of neighborhoods that we grew up in and around.

In that mission, it has proved remarkably successful.

Tellingly, the scale of U.S. military aid — $47 billion over the first year of the conflict — is more than double that offered by European Union countries combined.

Coinciding with the global war on terrorism, the “big bang” expansion of 2004 — in which seven countries acceded — saw counterterrorism supersede democracy and human rights in alliance rhetoric. Stress on the need for liberalization and public sector reforms remained a constant.

In the realm of defense, the alliance was not as advertised. For decades, the United States has been the chief provider of weapons, logistics, air bases and battle plans

The organization pushed would-be partners to adhere to a liberal, pro-market creed, according to which — as President Bill Clinton’s national security adviser put it — “the pursuit of democratic institutions, the expansion of free markets” and “the promotion of collective security” marched in lock step. European military professionals and reform-minded elites formed a willing constituency, their campaigns boosted by NATO’s information apparatus.

By forbidding duplication of existing capabilities and prodding allies to accept niche roles, NATO has stymied the emergence of any semiautonomous European force capable of independent action. As for defense procurement, common standards for interoperability, coupled with the sheer size of the U.S. military-industrial sector and bureaucratic impediments in Brussels, favor American firms at the expense of their European competitors. The alliance, paradoxically, appears to have weakened allies’ ability to defend themselves.

Yet the paradox is only superficial. In fact, NATO is working exactly as it was designed by postwar U.S. planners, drawing Europe into a dependency on American power that reduces its room for maneuver. Far from a costly charity program, NATO secures American influence in Europe on the cheap

U.S. contributions to NATO and other security assistance programs in Europe account for a tiny fraction of the Pentagon’s annual budget — less than 6 percent by a recent estimate.

Surging demand has exacerbated this tendency as buyers rush to acquire tanks, combat aircraft and other weapons systems, locking into costly, multiyear contracts. Europe may be remilitarizing, but America is reaping the rewards.

In Ukraine, the pattern is clear. Washington will provide the military security, and its corporations will benefit from a bonanza of European armament orders, while Europeans will shoulder the cost of postwar reconstruction — something Germany is better poised to accomplish than the buildup of its military

The war also serves as a dress rehearsal for U.S. confrontation with China, in which European support cannot be so easily counted on. Limiting Beijing’s access to strategic technologies and promoting American industry are hardly European priorities, and severing European and Chinese trade is still difficult to imagine. Yet already there are signs that NATO is making headway in getting Europe to follow its lead in the theater

No matter their ascendance, Atlanticists fret over support for the organization being undermined by disinformation and cybermeddling.

Today, dissent is less audible than ever before.

Left parties in Europe, historically critical of militarism and American power, have overwhelmingly enlisted in the defense of the West: The trajectory of the German Greens, from fierce opponents of nuclear weapons to a party seemingly willing to risk atomic war, is a particularly vivid illustration

The trove of emails, obtained through legal requests, contain no single smoking gun. Instead they illustrate ongoing pressure from officials at various US government agencies to pressure YouTube, Twitter, and – in particular – Facebook parent Meta to act faster and more aggressively on anti-vaccine posts, conspiracy theories and the lab-leak theory.

Despite the occasional resistance from Facebook, emails published as part of the lawsuit often showed White House officials berating social media companies, who were deferential in response. “We think there is considerably more we can do in ‘partnership’ with you and your team to drive behaviour,” one executive wrote.

Officials were also active in encouraging Twitter and YouTube to remove content, according to the order. In the early weeks of the administration, Flaherty emailed Twitter asking them to remove a parody account linked to Biden’s granddaughter, writing: “Please remove this account immediately.” It was gone 45 minutes later.

as the lawsuit argues, the conversations were not taking place in a vacuum. They came as debates raged across Congress about whether to remove “Section 230” protections enjoyed by social media companies that limit responsibility for what their users post, and as the US government pursued lawsuits against Facebook and Google seeking to break the companies up.

After reporting by The Telegraph, the UK Government is under pressure to shut down its own Counter Disinformation Unit, which passed information to social media companies to encourage them to take down posts. And Elon Musk, a champion of conservative voices, now owns Twitter.

In his conclusion, the judge quoted the late Democrat president Harry Truman: “Once a government is committed to the principle of silencing the voice of opposition, it has only one place to go, and that is down the path of increasingly repressive measures, until it becomes a source of terror to all its citizens and creates a country where everyone lives in fear.”

While a lack of transparency by the Bukele government makes it hard to assess the credibility of official crime data, experts say there is little doubt that there has been a notable reduction in violence since the start of the emergency decree.

“This crackdown has been unprecedented,” said Tiziano Breda, Central America analyst at the International Crisis Group, an independent research organization. “Without a doubt this has weakened the gangs.”

if criminal groups have been crippled, so too have many of El Salvador’s civil liberties.

“Similar policies of mass incarceration and an iron fist in El Salvador and the rest of the region have shown that in the long term they don’t achieve sustainable results and bring back surges of violence,”

Mr. Bukele’s approval ratings, according to polls, have remained above 80 percent, suggesting that many Salvadorans crave greater safety, even if it means a more repressive system.

“They were so desperate because of the levels of violence and the control of the gangs,” said José Miguel Cruz, an expert on El Salvador’s gang violence at Florida International University, “that they will accept that sort of deal with the devil.”

Since March, the Legislative Assembly, controlled by Mr. Bukele’s party, has approved legislation allowing judges to imprison children as young as 12, limiting freedom of expression, expanding the use of pretrial detention and permitting prosecutors and judges to try people in absentia.

And indiscriminately imprisoning young men who may have done nothing wrong alongside gang members could result in a large population of disaffected youth who might make easier recruits for gangs.

even if there is less violence in El Salvador, such a dip is likely to be temporary without addressing the root causes, including grinding poverty and corruption, some analysts warn.

The state of emergency has been used as a blunt instrument, according to the Human Rights Watch report, with police commanders establishing a quota system requiring officers to arrest a certain number of people every day.

The prison system is at a breaking point, with close to 100,000 people behind bars as of November, more than three times the capacity of the country’s penal system

At least 90 people have died in custody since the state of emergency began

The crackdown has swept up not just gang members, but also children, women and the physically and mentally disabled. Some residents in poor neighborhoods who once feared gang members, say they are more fearful of the Salvadoran police.

“The government can do many worse things to you,”

Ms. Solórzano’s younger brother Adrián, 30, was arrested in April and accused of terrorism. “It was a shock when the police arrived and said that they had to take him away,” she said, adding that her brother had done nothing wrong.

Then on July 5, representatives from a funeral home came to the family’s home and gave them the news: Adrián was dead, strangled to death while in custody. It was unclear how he was killed or by whom.

This was clearest in his attitude to India. When Gandhi began his campaign of peaceful resistance, Churchill raged that he “ought to be lain bound hand and foot at the gates of Delhi and then trampled on by an enormous elephant with the new Viceroy seated on its back.” He later added: “I hate Indians. They are a beastly people with a beastly religion.”

If Churchill had been interested only in saving the empire, he could probably have cut a deal with Hitler. No: he had a deeper repugnance to Nazism than that. He may have been a thug, but he knew a greater thug when he saw one — and we may owe our freedom today to this wrinkle in history.

Hussein Onyango Obama is unusual among Churchill’s victims only in one respect: his story has been rescued from the slipstream of history. Churchill believed the highlands, the most fertile land in Kenya, should be the sole preserve of the white settlers, and approved of the clearing out of the local “kaffirs.” When the Kikuyu rebelled under Churchill’s postwar premiership, some 150,000 of them were forced at gunpoint into detention camps, later called “Britain’s gulag” by the historian Caroline Elkins. Obama never truly recovered from the torture he endured.

In 1943, to give just one example, a famine broke out in Bengal, caused, as the Nobel Prize-winning economist Amartya Sen has proven, by British mismanagement. To the horror of many of his colleagues, Churchill raged that it was their own fault for “breeding like rabbits” and refused to offer any aid for months while hundreds of thousands died.

This is the great, enduring paradox of Churchill’s life. In leading the charge against Nazism, he produced some of the richest prose poetry in defense of freedom and democracy ever written. It was a check he didn’t want black or Asian people to cash, but as the Ghanaian nationalist Kwame Nkrumah wrote, “all the fair brave words spoken about freedom that had been broadcast to the four corners of the earth took seed and grew where they had not been intended.”

There was extraordinary national unity after the 2001 terrorist attacks. But George W. Bush’s strategists argued that Republicans should “go to the country” on the issue of terrorism and “focus on war” in the elections of 2002 and 2004, making the case that Democrats endangered Americans’ security. On the campaign trail, Dick Cheney warned that if people made “the wrong choice” and voted Democratic, “then the danger is that we’ll get hit again, that we’ll be hit in a way that will be devastating.” As Bush said Democrats were “not interested in the security of the American people,” Cheney claimed electing Republicans was “vital” for “defending our homeland.”

In that same year, Republicans close to the administration ran an infamous ad juxtaposing an image of Sen. Max Cleland (D-Ga.), a triple amputee from his service in Vietnam, with images of Osama bin Laden and Saddam Hussein

Two years later, a group with ties to Bush did similarly to Democratic presidential nominee John F. Kerry, with flimsy accusations that he lied about his Vietnam service and betrayed comrades.

Cheney was also the primary force for distorting intelligence about Iraq to make the case for war. He falsely claimed in 2001 that it was “pretty well confirmed” that the 9/11 mastermind met with Iraqi intelligence. He falsely called evidence of a link between Iraq and al-Qaeda “overwhelming” and said Hussein had “long-established ties with al-Qaeda.” He falsely called Iraq “the geographic base of the terrorists who have had us under assault … on 9/11.”

Those contagions — using disinformation and patriotism as political weapons — spread through the Republican Party and consumed it utterly with Trump’s triumph. Too late, Liz Cheney bravely stood against both, and is on the verge of political exile

All our Greek tragedy needs now is the catharsis: a glimmer of self-awareness from Dick Cheney about his role in causing this.

We tend to take it for granted, but it is an astonishing novelty in human history. For thousands of years, military expenditure was by far the biggest item on the budget

The decline of war didn’t result from a divine miracle or from a change in the laws of nature. It resulted from humans making better choices. It is arguably the greatest political and moral achievement of modern civilisation.

he fact that it stems from human choice also means that it is reversible.

Technology, economics and culture continue to change. The rise of cyber weapons, AI-driven economies and newly militaristic cultures could result in a new era of war, worse than anything we have seen befor

Maybe the law of the jungle is a choice rather than an inevitability?

a poor choice by just one side can lead to war.

This is why the Russian threat to invade Ukraine should concern every person on Earth

The first and most obvious result of a return to the law of the jungle would be a sharp increase in military spending at the expense of everything else

A return to the jungle would also undermine global co-operation on problems such as preventing catastrophic climate change or regulating disruptive technologies such as artificial intelligence and genetic engineering.

If you believe that historic change is impossible, and that humanity never left the jungle and never will, the only choice left is whether to play the part of predator or prey.

To enjoy peace, we need almost everyone to make good choice

If so, any leader who chooses to conquer a neighbour will get a special place in humanity’s memory, far worse than your run-of-the-mill Tamerlane. He will go down in history as the man who ruined our greatest achievement

perhaps we can learn from the Ukrainians.

They endured two centuries of tsarist autocracy (which finally collapsed amidst the cataclysm of the first world war). A brief attempt at independence was quickly crushed by the Red Army that re-established Russian rule. Ukrainians then lived through the terrible man-made famine of the Holodomor, Stalinist terror, Nazi occupation and decades of soul-crushing Communist dictatorship. When the Soviet Union collapsed, history seemed to guarantee that Ukrainians would again go down the path of brutal tyranny – what else did they know?

Despite history, despite grinding poverty and despite seemingly insurmountable obstacles, Ukrainians established a democracy. In Ukraine, unlike in Russia and Belarus, opposition candidates repeatedly replaced incumbents

Every old thing was once new. It all comes down to human choices

One more aspect of the Russian Civil War reverberates directly with the conflict we are now watching play out. The war was not just about who would rule Russia, but about whom Russia would rule.

Both sides had little but hatred for these non-Russian independence movements, especially the one in Ukraine, a land so rich in grain, iron, and coal.

Admiral Lee Hsi-ming, who was chief of Taiwan’s General Staff from 2017 to 2019, has championed the shift to asymmetric capabilities and has emerged as a Cassandra-like figure in his warnings that Taiwan is not preparing fast enough

You may not be able to stop an invasion, Lee says, but you can stop China from subjugating Taiwan. This entails denying China the ability to control the battle space. The Chinese haven’t fought a war in several decades, and Taiwan has geographic advantages—including ample mountains and few beaches suitable for amphibious operations

the first three section headings: “I. Taiwan Is Part of China—This Is an Indisputable Fact,” “II. Resolute Efforts of the CPC to Realize China’s Complete Reunification,” and “III. 2fChina’s Complete Reunification Is a Process That Cannot Be Halted.”

Lee points to two possible scenarios. The first is a coercive approach in which China encircles and pressures Taiwan—perhaps even seizing outlying islands and engaging in missile strikes. The second is a full-scale invasion.

Politically, Lee said, the message from China to the U.S. and Taiwan is simple: “I can do whatever I want in Taiwan, and there’s nothing the U.S. can do about it.” This message came across unequivocally in a white paper that Beijing released in August.

as Lee sees it, the pace must quicken. “Taiwan needs a strategic paradigm shift,”

Lee also argues that Taiwan’s civilian population should be organized into a trained Territorial Defense Force, so that any attempted occupation would be met by the broadest possible resistance. “As long as China fails, Taiwan wins the war,”

“The purpose is to make China believe that if you want to invade Taiwan, you will suffer huge losses,” Lee said. “And if you still invade Taiwan, you will not be able to succeed.

Anti-ship missiles, anti-tank weapons, shoulder-fired surface-to-air missiles, drones, long-range artillery, and small arms could wreak havoc on an invading force, and disrupt the supply chains necessary to sustain an occupation.

When Chiang fled to Taiwan—with roughly 2 million Chinese from the mainland—there were some 6 million people already living on an island that was just emerging from 50 years of Japanese rule. Most of the people living on the island when Chiang arrived could claim roots in Taiwan going back hundreds of years. They had their own languages and culture. So too did the island’s many Indigenous groups, such as the Amis, the Atayal, and the Paiwan.

To subjugate the island, Chiang killed and imprisoned tens of thousands over decades—a period known as the White Terror. He set up a military dictatorship under the leadership of his Chinese nationalist Kuomintang Party (KMT) and, from this offshore platform, vowed to reclaim mainland China.

After the election of President Ma Ying-jeou, in 2008, links of trade, investment, and travel helped reduce tensions with China. Ma was from the KMT, and the party’s Chinese heritage and its ties to Taiwan’s business elite eased the way to détente with Beijing.

But many Taiwanese, particularly the young, feared that forging too close a connection could ultimately give Beijing leverage over Taiwan. In 2014, in what became known as “the Sunflower Movement,” named for the flower that served as a symbol of hope, students occupied the Taiwan legislature to oppose a free-trade agreement with China. After a tense standoff, they succeeded in stopping the deal.

Ukraine inspired the Taiwanese society a lot, including how Zelensky told their story,” Chiang said. He was almost matter-of-fact when he told me, “I would say war between China and Taiwan will definitely happen. We want to win.”

But the idea of it here is: There is no need to declare independence, because we are already independent. This country functions like an independent nation, but someone else says it is not.” Recent polling suggests that fewer than 5 percent of people in Taiwan identify as “only Chinese.”

n Chinese and KMT officials 30 years ago, an outcome

at represents anything but consensus. To the Chinese Communist Party, the consensus is that there is one China, and the government in Beijing is the sole legitimate authority. To the KMT, the consensus is that there is one China, but the Republic of China in Taiwan is the legitimate government. To the DPP, there is no consensus, only a fraught political reality to be managed

China proposes a “one country, two systems” regime, in which Taiwan becomes a formal part of China but maintains an autonomous political system. There is one big problem with this proposal: Hong Kong

in 2020, several “national-security laws” were passed giving the authorities broad powers to crush dissent. Activists were rounded up. Independent media were shut down. One country, two systems was dead. The fate of Hong Kong has had a profound impact on Taiwan.

tus quo is really interesting, because in the American context that is what it mean

In our conversation, Tsai talked about what she had learned from Ukraine. One lesson is simply the need for international support—to defend itself or, better, to avoid a war in the first place

Another lesson of Ukraine is the importance of national character. Outside support, Tsai emphasized, depends on qualities only Taiwan can provide. “You need to have good leadership,” she said, “but more important is the people’s determination to defend themselves, and the Ukrainian people showed that.

Hanging over all of this is the role of the United States. As one Taiwanese ex

ert pointedly asked me: “We can make ourselves a porcupine, but what are you going to do?”

Would the U.S. risk the biggest naval battle since World War II to break a Chinese blockade? Would the U.S. attack an invading Chinese force knowing that U.S. military personnel in Japan, Guam, and possibly Hawaii are within range of Chinese rockets? Would the American people really support a war with the world’s most populous country in order to defend Taiwan?

how the U.S. can help prepare Taiwan than on what the U.S. would do in a conflict.

small victories only point up the scale of the challenge. Wu himself has used the term cognitive warfare to describe the comprehensive nature of China’s pressure on Taiwan. “They use missiles, air, ships, disinformation, cyberattacks, and economic coercion,” he told me. As a warning sign, China has banned hundreds of exported products from Taiwan. “They claimed that our mangoes tested positive for COVID,”

. If China takes Taiwan, Wu suggested that the Chinese Communist Party’s ambitions could extend to the East China Sea, threatening Japan; to the South China Sea, where China has built militarized islands and claims an entire body of water bordering several nations; to the Indian Ocean, where China is expanding influence and could establish military bases; and to the Pacific Ocean, where China is working to establish security pacts with island nations

I sat there reading message after message, all posted in closed chat rooms, meant to bend Taiwanese minds to Beijing’s worldview. The meanings of buzzwords like cognitive warfare and resilience came into sharper focus. Facing the seemingly bottomless resources of a massive totalitarian state, here were two young people working for free on a Wednesday night, quietly insisting on the notion that there is indeed such a thing as objective reality.

to preserve this, Taiwan has to find some mix of the approaches that I’d heard about: preparing for a war while avoiding it; talking to China without being coerced by it; drawing closer to the U.S. without being reduced to a chess piece on the board of a great game; tending to a young democracy without letting divisions weaken it; asserting a unique identity without becoming an independent country.

48,830 people died from gun-related injuries in 2021. (The U.S. population is about 20 times that of the Netherlands; U.S. gun homicides are more than 1,777 times the number in the Netherlands.)

“Since 2014, 23 prisons have been shut, turning into temporary asylum centres, housing and hotels. … The number of prison sentences imposed fell from 42,000 in 2008 to 31,000 in 2018 — along with a two-thirds drop in jail terms for young offenders

Registered crimes plummeted by 40% in the same period, to 785,000 in 2018.”

in the United States, “Drug offenses still account for the incarceration of over 350,000 people

possession arrests each year, many of which lead to prison sentences.”

the United States has 163 times the number of incarcerated people as the Netherlands, more than eight times as many per 100,000 people.

“The United States spends nearly $300 billion annually to police communities and incarcerate 2.2 million people.”

“The societal costs of incarceration — lost earnings, adverse health effects, and the damage to the families of the incarcerated — are estimated at up to three times the direct costs, bringing the total burden of our criminal justice system to $1.2 trillion.”

These two very different systems didn’t just happen. Each country made choices.

In real terms, the U.S. criminal justice system and ubiquitous guns require an industry — ambulances, emergency room personnel, police, courts, judges, prisons, lawyers, private security and more — that the Dutch system does not

As I walked down the streets of Amsterdam, I imagined what we could have bought with the money we spend on the criminal justice system: universal college education, universal medical care, a strong social safety net.

The human cost of crime in America — a family driven into poverty because a breadwinner is murdered, a child permanently disabled from a gunshot, children terrorized in schools — is astronomically higher than in the Netherlands.

there is the opportunity cost in the United States — the murdered child who doesn’t grow up to invent the next cancer cure, the school that is forced to use resources on lockdown drills and grief counselors rather than reading teachers

We are very good at feeding a criminal justice system; we’re not so adept at eliminating crime

Understand, then, that we have our current criminal justice system because we have fetishized guns, criminalized addiction, neglected mental and emotional health, and resisted addressing social factors driving crime.

We could do it differently. We simply don’t want to

. In May, David Banks, the chancellor of New York City’s public schools, for many years a stronghold of “whole language” instruction, announced a sharp pivot toward phonics, a major victory for the “science of reading” movement and a blow to devotees of entrenched “balanced literacy” methods

As corporate management models and zealous state legislatures refashion the academy into a gated outpost of the gig economy, the humanities have lost their luster for undergraduates. According to reports in The New Yorker and elsewhere, fewer and fewer students are majoring in English, and many of those who do (along with their teachers) have turned away from canonical works of literature toward contemporary writing and pop culture. Is anyone reading “Paradise Lost” anymore? Are you?

While we binge and scroll and D.M., the robots, who are doing more and more of our writing, may also be taking over our reading.

There is so much to worry about. A quintessentially human activity is being outsourced to machines that don’t care about phonics or politics or beauty or truth. A precious domain of imaginative and intellectual freedom is menaced by crude authoritarian politics. Exposure to the wrong words is corrupting our children, who aren’t even learning how to decipher the right ones. Our attention spans have been chopped up and commodified, sold off piecemeal to platforms and algorithms. We’re too busy, too lazy, too preoccupied to lose ourselves in books.

the fact that the present situation has a history doesn’t mean that it isn’t rea

the reading crisis isn’t simply another culture-war combat zone. It reflects a deep ambivalence about reading itself, a crack in the foundations of modern consciousness.

Just what is reading, anyway? What is it for? Why is it something to argue and worry about? Reading isn’t synonymous with literacy, which is one of the necessary skills of contemporary existence. Nor is it identical with literature, which designates a body of written work endowed with a special if sometimes elusive prestige.

Is any other common human undertaking so riddled with contradiction? Reading is supposed to teach us who we are and help us forget ourselves, to enchant and disenchant, to make us more worldly, more introspective, more empathetic and more intelligent. It’s a private, even intimate act, swathed in silence and solitude, and at the same time a social undertaking. It’s democratic and elitist, soothing and challenging, something we do for its own sake and as a means to various cultural, material and moral ends.

Fun and fundamental: Together, those words express a familiar utilitarian, utopian promise — the faith that what we enjoy doing will turn out to be what we need to do, that our pleasures and our responsibilities will turn out to be one and the same. It’s not only good; it’s good for you.

Reading is, fundamentally, both a tool and a toy. It’s essential to social progress, democratic citizenship, good government and general enlightenment.

It’s also the most fantastically, sublimely, prodigiously useless pastime ever invented

Teachers, politicians, literary critics and other vested authorities labor mightily to separate the edifying wheat from the distracting chaff, to control, police, correct and corral the transgressive energies that propel the turning of pages.

His despair mirrors his earlier exhilaration and arises from the same source. “I envied my fellow-slaves for their stupidity. I have often wished myself a beast. I preferred the condition of the meanest reptile to my own. Any thing, no matter what, to get rid of thinking!”

Reading is a relatively novel addition to the human repertoire — less than 6,000 years old — and the idea that it might be available to everybody is a very recent innovation

Written language, associated with the rise of states and the spread of commerce, was useful for trade, helpful in the administration of government and integral to some religious practices. Writing was a medium for lawmaking, record-keeping and scripture, and reading was the province of priests, bureaucrats and functionaries.

For most of history, that is, universal literacy was a contradiction in terms. The Latin word literatus designated a member of the learned elite

Anyone could learn to do it, but the mechanisms of learning were denied to most people on the grounds of caste, occupation or gender.

According to Steven Roger Fischer’s lively and informative “A History of Reading” (2003), “Western Europe began the transition from an oral to a literate society in the early Middle Ages, starting with society’s top rungs — aristocracy and clergy — and finally including everyone else around 1,200 years later.”

. The print revolution catalyzed a global market that flourishes to this day: Books became commodities, and readers became consumers.

For Fischer, as for many authors of long-range synthetic macrohistories, the story of reading is a chronicle of progress, the almost mythic tale of a latent superpower unlocked for the benefit of mankind.

The crisis is what happens either when those efforts succeed or when they fail. Everyone likes reading, and everyone is afraid of it.

For one thing, the older, restrictive model of literacy as an elite prerogative proved to be tenacious

The novel, more than any other genre, catered to this market. Like every other development in modern popular culture, it provoked a measure of social unease. Novels, at best a source of harmless amusement and mild moral instruction, were at worst — from the pens of the wrong writers, or in the hands of the wrong readers — both invitations to vice and a vice unto themselves

More consequential — and more revealing of the destabilizing power of reading — was the fear of literacy among the laboring classes in Europe and America. “Reading, writing and arithmetic,” the Enlightenment political theorist Bernard Mandeville asserted, were “very pernicious to the poor” because education would breed restlessness and disconte

“It was unlawful, as well as unsafe, to teach a slave to read,” Frederick Douglass writes in his “Narrative of the Life” recalling the admonitions of one of his masters, whose wife had started teaching young Frederick his letters. If she persisted, the master explained, their chattel would “become unmanageable, and of no value to his master. As to himself, it could do him no good, but a great deal of harm. It would make him discontented and unhappy.”

“As I read and contemplated the subject, behold! that very discontentment which Master Hugh had predicted would follow my learning to read had already come, to torment and sting my soul to unutterable anguish. As I writhed under it, I would at times feel that learning to read had been a curse rather than a blessing.”

“If extraordinary human faculties and powers do lie dormant until a social innovation calls them into life,” he writes, “perhaps this might help to explain humanity’s constant advancement.” “Reading,” he concludes, “had become our union card to humanity.”

Douglass’s literary genius resides in the way he uses close attention to his own situation to arrive at the essence of things — to crack the moral nut of slavery and, in this case, to peel back the epistemological husk of freedom.

He has freed his mind, but the rest has not followed. In time it would, but freedom itself brings him uncertainty and terror, an understanding of his own humanity that is embattled and incomplete.

Here, the autobiographical touches on the mythic, specifically on the myth of Prometheus, whose theft of fire — a curse as well as a blessing bestowed on a bumbling, desperate species — is a primal metaphor for reading.

A school, however benevolently conceived and humanely administered, is a place of authority, where the energies of the young are regulated, their imaginations pruned and trained into conformity. As such, it will inevitably provoke resistance, rebellion and outright refusal on the part of its wards

Schools exist to stifle freedom, and also to inculcate it, a dialectic that is the essence of true education. Reading, more than any other discipline, is the engine of this process, precisely because it escapes the control of those in charge.

Apostles of reading like to quote Franz Kafka’s aphorism that “a book must be the ax for the frozen sea within us.” By itself, the violence of the metaphor is tempered by its therapeutic implication.

Kafka’s previous sentence: “What we need are books that hit us like the most painful misfortune, like the death of someone we loved more than we love ourselves, that make us feel as though we had been banished to the woods, far from any human presence, like a suicide.”

Are those the books you want in your child’s classroom? To read in this way is to go against the grain, to feel oneself at odds, alienated, alone. Schools exist to suppress those feelings, to blunt the ax and gently thaw the sea

Chaotic reading is something else. It isn’t bad so much as unjustified, useless, unreasonable, ungoverned. Defenses of this kind of reading, which are sometimes the memoirs of a certain kind of reader, favor words like promiscuous, voracious, indiscriminate and compulsive.

Roland Barthes distinguished between two kinds of literary work:

Text of pleasure: the text that contents, fills, grants euphoria: the text that comes from culture and does not break with it, is linked to a comfortable practice of reading. Text of bliss: the text that imposes a state of loss, the text that discomforts (perhaps to the point of a certain boredom), unsettles the reader’s historical, cultural, psychological assumptions, the consistency of his tastes, values, memories, brings to a crisis his relation with language.

he is really describing modalities of reading. To a member of the slaveholding Southern gentry, “The Columbian Orator” is a text of pleasure, a book that may challenge and surprise him in places, but that does not undermine his sense of the world or his place in it. For Frederick Douglass, it is a text of bliss, “bringing to crisis” (as Barthes would put it) his relation not only to language but to himself.

If you’ll forgive a Dungeons and Dragons reference, it might help to think of these types of reading as lawful and chaotic.

Lawful reading rests on the certainty that reading is good for us, and that it will make us better people. We read to see ourselves represented, to learn about others, to find comfort and enjoyment and instruction. Reading is fun! It’s good and good for you.

That is important work, but it’s equally critical for that work to be subverted, for the full destructive potential of reading to lie in reach of innocent hands.

Bibliophilia is lawful. Bibliomania is chaotic.

The point is not to choose between them: This is a lawful publication staffed by chaotic readers. In that way, it resembles a great many English departments, bookstores, households and classrooms. Here, the crisis never ends. Or rather, it will end when we stop reading. Which is why we can’t.