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Netflix and other streaming services sold the U.S. public on convenience and abundance

the laws of demography, time and economics were bound to reassert themselves. There are only so many people in the country where streaming services operate. They have only so much money to spend on entertainment.

there are the challenges posed by the geopolitical complexities of the entertainment business. Netflix recorded a loss of subscribers rather than a mere slowdown in subscription growth because it stopped offering its services in Russia.

Even when a Netflix show is wonderful, loving it can be a lonely experience if no one else is watching along with you. The weekly release model made cliffhangers possible.

these documents define the American social compact—the mutual responsibilities of citizen and state—that define the American experiment.

Here’s the first pair, from the Declaration:

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.--That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed.

The first sentence recognizes the inherent dignity of man as human beings created in the image of God. The second sentence, nearly as important, recognizes the unavoidable duty of government to recognize and protect that dignity. While the sole purpose of government isn’t to protect liberty, a government that fails to protect liberty fails in an essential function. 

Adams wrote to the officers of the First Brigade of the Third Division of the Militia of Massachusetts to outline the responsibilities of the citizens of the new republic.

The letter contains the famous declaration that “our Constitution was made only for a moral and religious People. It is wholly inadequate to the government of any other.” But I’m more interested in the two preceding sentences:

Because We have no Government armed with Power capable of contending with human Passions unbridled by morality and Religion. Avarice, Ambition, Revenge or Galantry, would break the strongest Cords of our Constitution as a Whale goes through a Net.

Put in plain English, this means that when public virtue fails, our constitutional government does not possess the power to preserve itself.

the American experiment depends upon both the government upholding its obligation to preserve liberty and the American people upholding theirs to exercise that liberty towards virtuous purposes. 

Citizen and state both have obligations, and if either side fails, it imperils the republic.

We see this reality play out in American history.

The seeds for the first great American crisis were sown in the original Constitution itself. By failing to end slavery and by failing to extend the Bill of Rights to protect citizens from the oppression of state and local governments, the early American government flatly failed to live up to the principles of the Declaration, and we paid the price in blood.

our nation seethes again today

The response to John Adams’s warning is not to arm the government with more power but to equip citizens with more virtue.

Its politics are gripped by deep hatred and abiding animosity, and its culture groans under the weight of human despair. Hatred rules our politics; anxiety, depression, and loneliness dominate our culture.

Those many cultural critics who look at the United States of America and declare that “something is wrong” are exactly right

here’s the difference—unlike the days when we could point to a specific source of government oppression, such as slavery or Jim Crow, the American government (though highly imperfect) currently protects individual liberty and associational freedoms to a degree we’ve never seen in American history.

Even after the Civil War, the quick end of Union occupation of the Confederacy enabled the creation of an apartheid substate in the South. Once again, the government failed to live up the core principles of the founding. It is by God’s grace that the Jim Crow regime ended primarily as the result of one of the Civil Rights Movement—one of the great Christian justice movements in history—and not as the result of another convulsive civil conflict.

But what can the government do about friendlessness? About anxiety? What can the government do to make sure that we are not—in Robert Putnam’s memorable phrase—“bowling alone?

that challenge is compounded by the fact that the most engaged American citizens are its most angry partisans.

And if you think that most-partisan cohort is seething with anger because they suffer from painful oppression, think again. The data is clear. As the More in Common project notes, the most polarized Americans are disproportionately white and college-educated on the left and disproportionately white and retired on the right. 

The people disproportionately driving polarization in the United States are not oppressed minorities, but rather some of the most powerful, most privileged, wealthiest people who’ve ever lived.

They enjoy more freedom and opportunity than virtually any prior generation of humans, all while living under the protective umbrella of the most powerful military in the history of the planet.

It’s simply an astonishing level of discontent in the midst of astonishing wealth and power.

maybe it’s not so astonishing, because accumulating wealth and power is not and never was the path to meaning and purpose.

much of both the right and left postliberal impulse is related to the first of John Adams’s two key sentences. If we don’t have a government “armed with Power capable of contending with human Passions unbridled by morality and Religion,” then their solution is to increase the power of government. Arm it with more power. 

But when it comes to government, you’re never arming an “it,” you’re arming a “them”—a collection of human beings who suffer from all the same character defects and cultural maladies as the rest of us

As James Madison observed in Federalist 51 (the second-best Federalist Paper), “If angels were to govern men, neither external nor internal controls on government would be necessary.” Yet American postliberalism asks us to empower men and women who frequently don’t even pretend to be virtuous, who often glory in their vice, all for the “common good.” 

We still battle the legacy of past injustice and the present reality of lingering discrimination, but there’s just no comparison between the legal systems that destabilized America and the legal systems that exist today. 

how do we do that? The path past animosity and against despair can be as short and simple as the path from Twitter to the kitchen table

It’s shifting the focus from the infuriating thing you can’t control to the people you can love, to the institutions you can build.

in this present time, thanks to the steadily-expanding sphere of American liberty, we have more ability to unite—including for religious purposes—than at any time in American history. Yet we still bowl alone. We tweet alone. We rage alone, staring at screens and forming online tribes that provide an empty simulacrum of real relationships.

for all too many of us that feels empty, like our small actions are simply inadequate to address the giant concerns that dominate our minds

To do the big thing—to heal our land—we have to do the small things.

We need a frame shift. Do not think of doing the small things as abandoning the larger quest. See every family, every friendship, every healthy church, every functioning school board as indispensable to our continued American experiment. 

For those who think and obsess about politics, this shift from big to small is hard. It’s hard to think that how you love your friends might be more important to our nation than what you think of CRT

When our crisis is one of hatred, anxiety, and despair, don’t look to politics to heal our hearts. Our government can’t contend with “human Passions unbridled by morality and Religion.” Our social fabric is fraying. The social compact is crumbling. Our government is imperfect, but if this republic fractures, its people will be to blame. 

The government says it will get the Royal Navy to police the seas and send applicants away, reportedly to be processed in Ghana or Rwanda. None of that bluster survived the briefest encounter with reality.

This week the Tories took credit for the fact that Britain has the fastest annual growth rate in the G7 and that output regained its pre-pandemic level in November, ahead of forecasts. But they have not grappled with Brexit’s probable long-term hit to productivity, of about 4%.

unveiled plenty of big economy-boosting ideas, including levelling up prosperity across Britain, tearing down planning restrictions and making Britain a science superpower.

To get Brexit done, Mr Johnson agreed on a customs border in the Irish Sea and then proceeded to pretend he hadn’t.

He argued that Britain would escape the regulatory straitjacket of the European Union, but he has avoided doing much deregulating—which, however swashbuckling it sounds in a headline, tends in real life to be unpopular.

Mr Johnson has crumbled because he repeatedly failed to tell the truth to Parliament and the nation about Downing Street’s bacchanals.

almost half of Conservative Party members still believe that Mr Johnson’s account of Number 10’s revels is true, compared with just 13% of all voters in a poll published a few days earlier.

the excesses of Partygate have shown that the post-Brexit Tory party has lost touch with reality.

It is a strength of the parliamentary system that MPs can bring about a rapid change of direction. If the Conservative Party is to find its way, it will need a new leader. If reforms are to take root, they will need detailed planning and sustained application.

Grassroots movements don’t have a great track record, he wrote. “

Some marchers went into party politics: One participant from Maine—a woman who’d never done anything political but vote before attending the Women’s March—went home and became the chair of the Maine Democratic Party. Only a fraction of the marchers kept taking their cues from the Women’s March organization itself. And that makes sense: The Women’s March encompassed an almost unbelievably broad array of concerns.

Some did run for office, and some won. The march itself encompassed a diverse coalition of interest groups and the convention that followed, in October 2017, hosted workshops on the messier aspects of political organizing.

The members of that group threw themselves into the fight against partisan gerrymandering and worked to pass a state ballot initiative for an independent redistricting commission. Now, the Michigan maps have been redrawn. Though it’s impossible to measure how much the Women’s March contributed to that outcome, it unquestionably played a part.

Change happens when people run for office, amass coalitions of interest groups, engage in the messy practice of politics.”

They were everywhere: at fashion shows, cutting in front of rank-and-file participants at events, on magazine covers that they complained were not distributed widely enough. They accepted awards, posed for glamorous photo shoots, and fought a two-year battle to trademark the phrase “women’s march,” which they eventually dropped.

Organizers of marches are rarely given such disproportionate credit for their events’ success. Seasoned activists know that power of a grassroots movement lies not in its branding or executive leadership structure, but in the people who show up and sustain it. And yet, the Women’s March foursome quickly claimed to speak for something far more decentralized and organic than their own narrative would suggest.

But the organizers of Women’s March didn’t get that memo. The nonprofit that grew around it treated its four leaders — Tamika Mallory, Carmen Perez, Bob Bland, and Linda Sarsour — as celebrities, the visionary trailblazers at the head of a cohesive political movement.

But the Women’s March organization didn’t do much to refocus all that attention on the thousands of local organizers and millions of marchers who gave the march its meaning.

So when Mallory and Perez drew criticism for their support of noted sexist and anti-Semite Louis Farrakhan, it was no big stretch for critics to use the leaders of the Women’s March to smear the entire movement.

The groundswell of women looking for community and purpose after Trump’s election needed some guidance—literally, marching orders. They did not need a clique of unelected spokespeople.

They had come to the Women’s March not as a unified people following a leader with a specific set of demands, but as individuals with a variety of related grievances, wanting to express a broad feeling of dismay at the direction the country was headed.

Many of them were inspired to undertake a deeper political education and find their place in other movements, including the fight to save the Affordable Care Act and the racial justice uprisings in the summer of 2020. In an alternate timeline, with no Women’s March to warm them up, would many of the white people at those Black Lives Matter marches have shown up at all?

The most memorable subsequent actions of the Women’s March—the groups that traveled to D.C. to beg their senators not to confirm Brett Kavanaugh to the Supreme Court, the marches in the streets to protest the end of Roe v. Wade in Texas—what did they accomplish?

Protests and marches reassure people that they’re neither alone in their anger or fear, nor crazy for being angry and fearful. They introduce demonstrators to new friends and networks of political activity. There’s nothing like the rush of standing in a chanting crowd, sweating or shivering with thousands of people who share one’s outrage, to revive flagging willpower.

I’m sure there are plenty of Women’s Marchers who heaved a sigh of relief and went “back to brunch” after Joe Biden took office, thinking the work was done. But I don’t think that’s the prevailing view among the people who first woke up to politics when Trump became president. They watched, as we all did, as right-wing rioters took the Capitol last Jan. 6. They’re witnessing the dissolution of a broad voting rights bill at the hands of two Democratic senators. They’re watching abortion rights disintegrate in Texas and across the South. And they’re living through the hottest years in recorded history, bracing for the next hurricane or forest fire, as the people with the power to save life on Earth as we know it look the other way.

In this moment, under those conditions, with five years of hindsight, the Women’s March looks nothing short of revolutionary.

the Englishness of Brexit only matters if people see themselves as something other than British.

Brexit revealed the scale of the problem that was already there.

he passage reminded me of a conversation I’d had with a figure who had been close to Boris Johnson and worried that the U.K. was in danger of becoming an anachronism like the Kingdom of the Two Sicilies or the Austro-Hungarian empire.

Britain, this person said, was failing because it had grown lazy and complacent, unable to act with speed and purpose. The state had stopped paying attention to the basics of government, whether that was the development of its economy, the protection of its borders, or the defense of the realm. Instead, it had become guilty of a failed elite groupthink that had allowed separatism to flourish, wealth to concentrate in London and its surrounding areas, and the political elite to ignore the public mood.

Austria-Hungary did not, as is often portrayed, disintegrate because it was illegitimate or a relic of a bygone era. It fell apart because in its desperation to survive World War I, it undermined the foundation of its legitimacy as an empire of nations, becoming instead an Austrian autocracy. In its scramble to survive, it forgot who it was.

States that have forgotten who they are tend not to last long.The Soviet Union, Yugoslavia, Austria-Hungary, the Kingdom of the Two Sicilies: In each case, the breakup came about because of the demands of the dominant state in the union (or from outside the union, in the case of Sicily) as much as the demand for independence or autonomy from the peripheries.

One of the problems in Britain is that the loss of faith in the country is now so pervasive that it is hard to know whether it can be rebuilt

if Britain is to survive, it has to believe that there is such a thing as Britain and act as though that is the case. Joseph Roth wrote that the old Austro-Hungarian monarchy died “not through the empty verbiage of its revolutionaries, but through the ironical disbelief of those who should have believed in, and supported, it.” In time, we might well say the same of Britain.

Outside the European Union, Britain’s collective experience becomes more national by definition. Its economy diverges from the EU, with separate trading relationships, tariffs, standards, and products. It will have its own British immigration system, border checks, and citizenship. For good or bad, Brexit means that Britain will become more distinct from the other nations of Europe.

Brexit is unlikely to be the decisive factor either way. Unless people in Scotland believe that they are also British and that the British government and state is their government and state, nothing else matters.

At the end of The Leopard, as the prince lies dying in his old age, he realizes that his youthful calm about the fate of his class and country had been misplaced—he had been wrong to think nothing would change. “The significance of a noble family lies entirely in its traditions, that is in its vital memories,” he says to himself. But the revolution has swept away his family’s old aristocratic privileges and way of life. The meaning of his name, of being noble, had become, more and more, little more than “empty pomp.”

The United Kingdom of Great Britain and Northern Ireland remains an unusual country, but its vital memories are dying. To survive, it must be more than empty pomp.

Russia would see a 15-percent decline in its gross domestic product this year, which would wipe out much of the economic growth that Mr. Putin has presided over since taking office in 1999.

Further escalation of the war could lead more countries to refuse to buy Russian energy, the institute’s economists said, “which would drastically impair Russia’s ability to import goods and services, deepening the recession.”

The prospect of the Kremlin seizing private assets rattled Russia’s business community. Vladimir Potanin, a metals magnate who is one of Russia’s richest men, released a statement warning that such nationalization would “bring us back 100 years, to 1917” — the year of the Russian Revolution, when the Bolsheviks forcibly took over private enterprises.

Those employed by the sprawling public sector and state-owned companies — who make up much of Mr. Putin’s political base — are relatively insulated, with their jobs likely to be secure. By contrast, middle-class Russians whose jobs and lives are tied closely to the world economy, and who are already more likely than the average Russian to oppose Mr. Putin, are under greater threat.

“The medicine could turn out to be worse than the illness, even from the point of view of declared goals,” Mr. Enikolopov said, arguing that the sanctions could end up entrenching anti-Western views. “No one is looking at the collateral damage at all.”

Timofey Bordachev, a prominent political analyst, wrote that the new “Iron Curtain now descending between the West and Russia” offered the country “an absolutely fantastic chance to start a more meaningful and independent life.”

But not all Russians shared that optimism. Interviews with private sector workers across the country on Thursday revealed deep unease and showed that the economic crisis was already taking its toll on jobs and livelihoods.

Friedman worried that students also saw themselves as fragile, and seemed to believe that coming into contact with offensive or challenging information was psychologically detrimental. In asking for more robust warnings about potentially upsetting classroom material, the students seemed to be saying: This could hurt us, and this institution owes us protection from distress.

My own doubts about all of this came, ironically, from reporting on trauma. I’ve interviewed women around the world about the worst things human beings do to one another. I started to notice a concerning dissonance between what researchers understand about trauma and resilience, and the ways in which the concepts were being wielded in progressive institutions. And I began to question my own role in all of it.

as the mental health of adolescent girls and college students crumbles, and as activist organizations, including feminist ones, find themselves repeatedly embroiled in internecine debates over power and language, a question nags: In giving greater weight to claims of individual hurt and victimization, have we inadvertently raised a generation that has fewer tools to manage hardship and transform adversity into agency?

Since my days as a feminist blogger, mental health among teenagers has plummeted. From 2007 to 2019, the suicide rate for children ages 10 to 14 tripled; for girls in that age group, it nearly quadrupled. A 2021 CDC report found that 57 percent of female high-school students reported “persistent feelings of sadness or hopelessness,” up from 36 percent in 2011. Though the pandemic undoubtedly contributed to a crash in adolescent mental health, the downturn began well before COVID hit.

Part of the issue may be a social-media ecosystem that lets teens live within a bubble of like-minded peers and tends to privilege the loudest, most aggrieved voices; this kind of insularity can encourage teenagers to understand distressing experiences as traumatizing. “I think it’s easier for them to artificially curate environments that are comfortable,” Shaili Jain, a physician and PTSD specialist, told me. “And I think that is backfiring. Because then when they’re in a situation where they’re not comfortable, it feels really alarming to them.”

The CDC study suggests that, over the past decade, bullying among high schoolers has actually decreased in certain respects. Today’s teenagers are also less likely to drink or use illicit drugs than they were 10 years ago. And even before pandemic-relief funds slashed the child-poverty rate, the percentage of children living in poverty fell precipitously after 2012. American public high schoolers are more likely to graduate than at any other time in our country’s history, and girls are significantly more likely to graduate than boys.

So what has changed for the worse for teenage girls since roughly 2010? The forces behind their deteriorating mental health are opaque and complex, but one big shift has been a decline in the time teenagers spend with their friends in person, dipping by 11 hours a week—a decline that began before the pandemic, but was badly exacerbated by it

Since 2014, the proportion of teens with smartphones has risen by 22 percent, and the proportion who say they use the internet “almost constantly” has doubled

this idea—that to develop resilience, we must tough out hard situations—places a heavier burden on some people than others.

Applying the language of trauma to an event changes the way we process it. That may be a good thing, allowing a person to face a moment that truly cleaved their life into a before and an after, and to seek help and begin healing. Or it may amplify feelings of helplessness and hopelessness, elevating those feelings above a sense of competence and control.

“We have this saying in the mental-health world: ‘Perception is reality,’ ” Jain said. “So if someone is adamant that they felt something was traumatizing, that is their reality, and there’s probably going to be mental-health consequences of that.”

Martin Seligman, the director of the Positive Psychology Center at the University of Pennsylvania, has spent the past 50 years researching resilience. One study he co-authored looked at the U.S. Army, to see if there was a way to predict PTSD. Unsurprisingly, he and his fellow researchers found a link to the severity of the combat to which soldiers were exposed

But the preexisting disposition that soldiers brought to their battlefield experiences also mattered. “If you’re a catastrophizer, in the worst 10 or 20 percent, you’re more than three times as likely to come down with PTSD if you face severe combat,” Seligman told me. “And this is true at every level of severity of combat—the percentage goes down, but it’s still about twice as high, even with mild combat or no obvious combat.”

In other words, a person’s sense of themselves as either capable of persevering through hardship or unable to manage it can be self-fulfilling. “To the extent we overcome and cope with the adversities and traumas in our life, we develop more mastery, more resilience, more ability to fend off bad events in the future,”

Teenage girls report troublingly high rates of sexual violence and bullying, as well as concern for their own physical safety at school. But it’s not clear that their material circumstances have taken a plunge steep enough to explain their mental-health decline

soldiers who experienced severe trauma could not only survive, but actually turn their suffering into a source of strength. “About as many people who showed PTSD showed something called post-traumatic growth, which means they have an awful time during the event, but a year later they’re stronger physically and psychologically than they were to begin with,” he said. But that empowering message has yet to take hold in society.

what would be a more productive way to approach adversity

physical exercise. “It’s like any form of strength training,” he told me. “People have no hesitation about going to the gym and suffering, you know, muscle pain in the service of being stronger and looking a way that they want to look. And they wake up the next day and they say, ‘Oh my God, that’s so painful. I’m so achy.’ That’s not traumatic. And yet when you bring that to the emotional world, it’s suddenly very adverse.”

“But conversely, to the extent that we have an ideology or a belief that when traumatic events occur, we are the helpless victims of them—that feeds on itself.”

he exercise metaphor rankled Michael Ungar, the director of the Resilience Research Centre at Dalhousie University, in Halifax, Canada. “Chronic exposure to a stressor like racism, misogyny, being constantly stigmatized or excluded, ableism—all of those factors do wear us down; they make us more susceptible to feelings that will be very overwhelming,” he told me. There are, after all, only so many times a person can convince themselves that they can persevere when it feels like everyone around them is telling them the opposite.

“the resiliency trap.” Black women in particular, she told me, have long been praised for their toughness and perseverance, but individual resiliency can’t solve structural problems

From Dent’s perspective, young people aren’t rejecting the concept of inner strength; they are rejecting the demand that they navigate systemic injustice with individual grit alone. When they talk about harm and trauma, they aren’t exhibiting weakness; they’re saying, Yes, I am vulnerable, and that’s human.

patients are being more “transparent about what they need to feel comfortable, to feel safe, to feel valued in this world,” she said. “Is that a bad thing?”

Most of the experts I spoke with were careful to distinguish between an individual student asking a professor for a specific accommodation to help them manage a past trauma, and a cultural inclination to avoid challenging or upsetting situations entirely

Thriving requires working through discomfort and hardship. But creating the conditions where that kind of resilience is possible is as much a collective responsibility as an individual one.

to replace our culture of trauma with a culture of resilience, we’ll have to relearn how to support one another—something we’ve lost as our society has moved toward viewing “wellness” as an individual pursuit, a state of mind accessed via self-work.

“If everything is traumatic and we have no capacity to cope with these moments, what does that say about our capacity to cope when something more extreme happens?”

“Resilience is partly about putting in place the resources for the next stressor.” Those resources have to be both internal and external

Social change is necessary if we want to improve well-being, but social change becomes possible only if our movements are made up of people who believe that the adversities they have faced are surmountable, that injustice does not have to be permanent, that the world can change for the better, and that they have the ability to make that change.

we need to provide material aid to meet basic needs. We need to repair broken community ties so fewer among us feel like they’re struggling alone. And we need to encourage the cultivation of a sense of purpose beyond the self. We also know what stands in the way of resilience: avoiding difficult ideas and imperfect people, catastrophizing, isolating ourselves inside our own heads.

In my interviews with women who have experienced sexual violence, I try not to put the traumatic event at the center of our conversations. My aim instead is to learn as much as I can about them as people—their families, their work, their interests, what makes them happy, and where they feel the most themselves. And I always end our conversations by asking them to reflect on how far they’ve come, and what they are proudest of.

The former federal judge and Stanford law professor Michael McConnell cautions that “we are talking about empowering partisan politicians such as state Secretaries of State to disqualify their political opponents from the ballot … If abused, this is profoundly anti-democratic.” He also believes, as we do, that insurrection and rebellion are “demanding terms, connoting only the most serious of uprisings against the government,” and that Section 3 “should not be defined down to include mere riots or civil disturbances.” McConnell worries that broad definitions of insurrection and rebellion, with the “lack of concern about enforcement procedure … could empower partisans to seek disqualification every time a politician supports or speaks in support of the objectives of a political riot.”

We share these concerns, and we concur that the answer to them lies in the wisdom of judicial decisions as to what constitutes “insurrection,” “rebellion,” or “aid or comfort to the enemies” of the Constitution under Section 3.

When a secretary of state or other state official charged with the responsibility of approving the placement of a candidate’s name on an official ballot either disqualifies Trump from appearing on a ballot or declares him eligible, that determination will assuredly be challenged in court by someone with the standing to do so, whether another candidate or an eligible voter in the relevant jurisdiction. Given the urgent importance of the question, such a case will inevitably land before the Supreme Court, where it will in turn test the judiciary’s ability to disentangle constitutional interpretation from political temptation

(Additionally, with or without court action, the second sentence of Section 3 contains a protection against abuse of this extraordinary power by these elections officers: Congress’s ability to remove an egregious disqualification by a supermajority of each House.)

The entire process, with all its sometimes frail but thus far essentially effective constitutional guardrails, will frame the effort to determine whether the threshold of “insurrection” or “rebellion” was reached and which officials, executive or legislative, were responsible for the January 6 insurrection and the broader efforts to reverse the election’s results.

The process that will play out over the coming year could give rise to momentary social unrest and even violence. But so could the failure to engage in this constitutionally mandated process. For our part, we would pray for neither unrest nor violence from the American people during a process of faithful application and enforcement of their Constitution.

f Donald Trump were to be reelected, how could any citizen trust that he would uphold the oath of office he would take upon his inauguration? As recently as last December, the former president posted on Truth Social his persistent view that the last presidential election was a “Massive Fraud,” one that “allows for the termination of all rules, regulations, and articles, even those found in the Constitution.”

No person who sought to overthrow our Constitution and thereafter declared that it should be “terminated” and that he be immediately returned to the presidency can in good faith take the oath that Article II, Section 1 demands of any president-elect

such a decline was both predictable and predicted, for example, in prepandemic projections from the Congressional Budget Office.

today’s labor force participation is actually higher than the budget office expected — which is truly remarkable given that Covid did push some workers into early retirement, while long Covid may have left a significant number of workers with persistent disabilities.

One way to look past demographic changes is to focus on labor force participation by Americans in their prime working years, which is higher now than it has been for 20 years.

if you adjust for age and sex, overall U.S. employment is now at its highest level in history — again, despite the lingering effects of the pandemic.

So much, then, for claims that Big Government has made Americans lazy, or even talk of a Great Resignation. Americans are working more than ever.

Where are these additional workers coming from? One answer is that in a tight labor market, employers are more willing to look at marginalized groups, many of whose members turn out to be perfectly capable of productive employment

Americans with disabilities.

We’ve also seen a surge in foreign-born workers. Whatever the likes of Ron DeSantis may think, immigrants are a big plus for the U.S. economy: They tend to be both working-age and highly motivated.

So what does America’s extraordinary success at getting people back to work tell us

One thing it tells us is that the sluggish recovery that followed the 2008 financial crisis — sluggish largely because Very Serious People were obsessed with debt rather than jobs — denied employment to millions of Americans who could and should have been working.

recent job gains also make Bidenomics look a lot better than it did a year ago.

The larger point is that despite what grumpy rich men may say, Americans haven’t become lazy. On the contrary, they’re willing, even eager, to take jobs if they’re available. And while economic policy in recent years has been far from perfect, one thing it did do — to the nation’s great benefit — was give work a chance.

Here’s the story you may have heard: In the late 1980s Japan experienced a monstrous stock and real estate bubble, which eventually burst. Even now, the Nikkei stock average is significantly below the peak it reached in 1989. When the bubble burst, it left behind troubled banks and an overhang of corporate debt, which led to a generation of economic stagnation.

There’s some truth to aspects of this story, but it misses the most important factor in Japan’s relative decline: demography. Thanks to low fertility and unwillingness to accept immigrants, Japan’s working-age population has been declining quite rapidly since the mid-1990s.

The only way Japan could have avoided a relative decline in the size of its economy would have been to achieve much faster growth in output per worker than other major economies, which it didn’t.

Adjusted for demography, Japan has achieved significant growth: It has seen a 45 percent rise in real income per relevant capita. The United States has done even better, but this hardly fits the narrative of Japanese stagnation.

there’s more. Managing an economy with a declining working-age population is difficult, because low population growth tends to lead to weak investment. This observation is at the heart of the secular stagnation hypothesis, which says that nations with weak population growth tend to have persistent difficulty in maintaining full employment.

Yet Japan has, in fact, managed to avoid mass unemployment, or indeed mass suffering of any kind. Here’s one indicator, the employed percentage of men in their prime working years:

This percentage has remained high in Japan; indeed, consistently higher than that of the United States.

What about young people? Japan did see a rise in youth unemployment (ages 15-24) in the 1990s, but that rise has since been reversed. Here, via the World Bank, are International Labor Organization estimates of youth unemployment in Japan and, since the subject is attracting attention, China:

So Japan’s economic performance since the days when everyone thought it would rule the world has actually been pretty good. It’s true that employment has been sustained in part through large deficit spending, and Japanese debt has shot up:

But people have been predicting a Japanese debt crisis for decades, and it hasn’t materialized. In some ways, Japan, rather than being a cautionary tale, is a kind of role model — an example of how to manage difficult demography while remaining prosperous and socially stable.

while this is hard to quantify, lots of people I’ve talked to say that Japanese society is far more dynamic and culturally creative than many outsiders realize. The economist and blogger Noah Smith, who knows the country well, says that Tokyo is the new Paris

having been taken around Tokyo by locals, I can confirm that the city has a lot of vitality.

True, that same language barrier means that Tokyo likely can’t play the same role in global culture that Paris once did. But the Japanese are clearly having great success with sophisticated urbanism; if you think of Japan as a tired, stagnant society, you’re getting it wrong.

Will China be the next Japan?

There are some obvious similarities between China now and Japan in 1990. China has a wildly unbalanced economy, with too little consumer demand, kept afloat only by a hypertrophied real estate sector, and its working-age population is declining

there are growing concerns that China may have fallen into the “middle-income trap” that seems to afflict many emerging economies, which grow rapidly but only up to a point, then stall out.

if China is headed for an economic slowdown, the interesting question is whether it can replicate Japan’s social cohesion — its ability to manage slower growth without mass suffering or social instability

is there any indication that China, especially under an erratic authoritarian regime, is capable of pulling this off? Note that China already has much higher youth unemployment than Japan ever did.

We are talking about the problems of women and girls at a much higher level than we are about boys and men. We need to identify the problems and work out what we want the future to look like for men in a way that women have already done for themselves.

What should the future look like for men? It feels that every so often a book about men comes out and a small conversation flares up, and the conclusion, usually, is, “It’s a thing you should sort out yourselves, men!” There’s no sense of a continuing conversation; of there being a new pantheon of men being invented all the time;1 1 Moran cited the pop star Harry Styles and the British soccer player Marcus Rashford as contemporary public figures who are expanding ideas about masculinity. then those inventions’ embedding themselves more firmly in the mainstream

my book is going: “I can see what is happening in women’s lives and how it’s benefited us. There is something equivalent that you men can do. Why don’t you give it a go?”

The thing that I observe in younger women and activists is that they’re scared of going online and using the wrong word or asking the wrong question. As a result, we’re not having the free flow of ideas and questions that makes a movement optimal. We appear to have reinvented religion to a certain extent: the idea that there is a sentient thing watching you and that if you do something wrong, it will punish you. God is very much there in social media

So they are quite rightly going, “Who’s going to say something good about the men?” The people that they’ve seen are Andrew Tate.2

Men on the liberal left, while feminism was having this massive movement, they were like, OK, we’re not going to start talking about men while this is happening. They sat it out for a decade, and now their sons have grown up in an era where they have heard people go, “Typical straight white men; toxic masculinity,” and those sons are like, “[expletive] this,” because they don’t see what a recent corrective feminism is to thousands of years of patriarchy. They have only ever known people saying, “The future is female.

What’s an idea that people are afraid to talk about more openly? Trans issues. In the U.K., you are seen to be on one of two sides. It’s the idea that you could be a centrist and talk about it in a relaxed, humorous, humane way that didn’t involve two groups of adults tearing each other to pieces on the internet.

What does it mean to be a centrist on trans issues? In the U.K., you are either absolutely 100 percent pro trans rights, or you would be a TERF8 8 Trans-exclusionary radical feminist. going: “You are just men with your cocks torn off. You’re either born a woman or you are not.” The idea that you can go in the middle and go, “Let’s look at facts and research and talk to people”?

You can’t ask those kinds of questions or look for those statistics. If you say anything about this issue, you are claimed by one side or the other.

in its brevity—and its provenance—it offers hints of where this is coming from and where they want it to go. “Risk of extinction” leaps straight to the usual Defcon 1 hysteria that demands immediate action. “Global priority” establishes the proper regulatory geography. Bracketing AI with the familiar nightmares of “pandemics and nuclear war” points to the sorts of authority required.

Many of the signatories also represent something of a giveaway: Oodles of Google execs, Bill Gates, a Democratic politician or two, many of the same people who have breathed the rarefied West Coast air of progressive technocratic orthodoxy for decades.

many of those who share their sentiments, are genuinely concerned about the risks of AI and are simply trying to raise a red flag about a matter of real concern—though we should probably note that techno-hysteria through history has rarely proved to be justified

nuclear annihilation has failed to materialize.

I suspect attempts to impose a world government would have been much more likely to result in an extinction-level nuclear war than the exercise by nations of their right to self-determination to resolve conflicts through the usual combination of diplomacy and force.

Climate change is the ne plus ultra of justifications for global regulation. It probably isn’t a coincidence that climate extremism and the demands for mandatory global controls exploded at exactly the moment old-fashioned Marxism was discredited for good in the 1990

the left suddenly found a climate threat it could use as a golden opportunity to regulate economic activity on a scale larger than anything Karl Marx could have imagined.

As for pandemics, our public-health masters showed by their actions over the past three years that they would like to encase us in a rigid panoply of rules to remediate a supposed extinction-level threat.

None of this is to diminish the challenges posed by AI. Thorough investigation into it, and healthy debate about how to maximize its opportunities and minimize its risks, are essential.

Nearly three quarters of the child and adolescent population in Pakistan experienced learning difficulties after widespread floods devastated the country in 2010.

For many young people, worry over threats of future climate change results in panic attacks, insomnia, obsessive thinking, and other symptoms

And those feelings are often amplified by a pervasive sense that older people aren’t doing enough to fix the climate problem. “There’s a feeling of intergenerational injustice,” says Lise Van Susteren, a general and forensic psychiatrist based in Washington, DC, who specializes in the mental health effects of climate change. “Many young people feel invalidated, betrayed, and abandoned.”

Research on effective interventions is virtually nonexistent, and parents and other people who want to help have little to go on. Professional organizations are only now beginning to provide needed resources.

News reports and researchers often refer to these feelings collectively as climate anxiety, or eco-anxiety, but Pinsky admits to having misgivings about the terms.

“Many people interpret anxiety as a pathological response that needs to be treated and solved,” she says. “But it’s also a constructive emotion that gives us time to react in the face of danger. And anxiety in the face of climate change is a healthy response to a real threat.”

others become progressively hyperaroused and panicky, Pinsky says, or else fall into a sort of emotional paralysis

Some people manage their climate-triggered emotions without spiraling into distress

These reactions can be especially debilitating for people who already struggle with underlying mental health disorders.

anxieties over climate change can interlace with broader feelings of instability over the pace of technological and cultural change,

“Technology is accelerating faster than culture can keep up, and humans in general are unmoored and struggling to adapt,” she says. “For some people, climate change is psychologically the last straw. You realize you can no longer count on the stability of your planet, your atmosphere — your very world.”

Van Susteren describes that anxiety as a type of pre-traumatic stress disorder, with few existing precedents in the United States apart from fears of nuclear annihilation and the decades-ago experience of living through classroom drills on how to survive an atom bomb attack.

Talk therapy for anxiety typically aims to help people identify and replace irrational thoughts, called cognitive distortions, with alternative thinking that isn’t so stressful. But since climate anxiety is based on rational fears, this particular approach risks alienating anyone who might feel their worries are being dismissed.

Younger people were increasingly arriving at Bryant’s office frightened, depressed, and confused about how to manage climate-triggered emotions. Some were even wondering if they should bring children into such a world.

“We’re not saying that anxiety is good or bad,” he says. “We just want to bring those feelings out into the open. It’s more about validating that climate concerns are reasonable given what we’re reading in the news every day.” Ann-Christine Duhaime

Emerging evidence suggests that young people do best by cultivating a sense of agency and hope despite their climate concerns.

getting to that point involves talking through feelings like despair, grief, or rage first. Without doing that, he says, many people get stuck in maladaptive coping strategies that can lead to burnout, frustration, or hopelessness. Bryant describes jumping into an urgent, problem-focused coping strategy as “going into action mode so you don’t have to feel any grief.”

Problem-focused coping has a societal benefit in that it leads to “pro-environmental behavior,” meaning that young people who engage in it typically spend a lot of time learning about climate change and focusing on what they can do personally to help solve the problem

But climate change is far beyond any one person’s control, and problem-focused coping can leave people frustrated by the limits of their own capacity and make them unable to rid themselves of resulting worry and negative emotions

she and her colleagues describe emotion-focused coping, whereby young people ignore or deny climate change as a means of avoiding feeling anxious about it. In an email, Ojala notes that people who gravitate toward emotional distancing typically come from families that communicate about social problems in “pessimistic doom-and-gloom ways.”

Ojala

Ojala and other experts favor a third coping strategy that balances negative feelings about climate change with faith in the power of social forces working to overcome it. Called meaning-focused coping, this approach takes strength from individual actions and climate beliefs, while “trusting th

her societal actors are also doing their part,”

since meaning-focused coping allows negative and positive climate emotions to coexist, young people who adopt it have an easier time maintaining hope for the future.

The overall goal, she says, is for young people to achieve more resilience in the face of climate change, so they can function in spite of their environmental concerns

When people find meaning in what they do, she says, they have a greater sense of their own agency and self-efficacy. “You’re more empowered to take action, and that can be a powerful way to deal with strong negative emotions,”

Duhaime cautions that anyone taking action against climate change should know they shouldn’t expect a quick payback

The brain’s reward system, which forms a core of human decision-making, evolved over eons of history to strengthen neural associations between actions and outcomes that promote short-term survival. And that system, she says, responds to the immediate consequences of what we do. One problem with climate change, Duhaime says, is that because it’s so vast and complex, people can’t assume that any single act will lead to a discernible effect on its trajectory

young people may benefit from seeking the rewards that come from being part of a group or a movement working to advance an agenda that furthers actions that protect the planet’s climate. “Social rewards are really powerful in the climate change battle, especially for young people,

Recognizing the mismatch between how the brain processes reward and the novel challenges of the climate crisis may help people persist when it feels frustrating and ineffective compared to causes with more immediately visible effects. Even if you don’t see climate improvements or policy changes right away, she says, “that won’t diminish the importance of engaging in these efforts.”

Malits adds that she wasn’t overly burdened by her emotions. “I’m an optimist by nature and feel that society does have the capacity to make needed changes,” she says. “And what also helps me avoid climate anxiety on a daily basis is the community that I’ve been lucky enough to connect with here at Harvard. It helps to surround yourself with people who are similarly worried about these issues and are also engaging with you on solutions, in whatever capacity is meaningful to you.”

“Climate anxiety is an important catalyst for the work I do,” Malits says. “I think you need avenues to channel it and talk about it with loved ones and peers, and have communities through which you can process those feelings and come up with remedies.” Collaborative activism dampens the anxiety, Malits says, and gives young people a sense of renewed hope for the future. “That’s why it’s important to roll up your sleeves and think about how you’d like to tackle the problem,”

Malits says she worries most about how climate change is affecting marginalized communities, singling out those who live in urban heat islands, where inadequate green space intensifies extreme heat.

nearly 30 percent of Honduras’s population works for the agricultural sector, where rising temperatures and drought are contributing to a mass exodus, as documented that year by PBS NewsHour.

Researchers are finding that young people with the most extreme fears over climate change live predominantly in the developing world. The Philippines and India, for instance, are near the top of a list of recently surveyed countries where young people report climate-driven feelings that “humanity is doomed” and “the future is frightening.”

Nearly a year after Hurricane Andrew struck South Florida in 1992, 18 percent of children living in the area were still struggling with PTSD-like symptoms, and nearly 30 percent of those who lived through Hurricane Katrina in 2005 wound up with complicated grief, in which strong feelings of loss linger for a long time.

Even when people are not uprooted by disaster, a variety of climate-related mechanisms can affect their mental health or the safety of their mental health treatment. High heat and humidity worsen irritability and cognition, he points out, and they can also exacerbate side effects from some common psychiatric medications

Levels of lithium — a mood stabilizer used for treating bipolar disorder and major depression — can rise to potentially toxic concentrations in a person who is perspiring heavily; they can become dehydrated and  may develop impaired kidney funtion, potentially causing tremor, slurred speech, confusion and other dangerous effects

“I believe the fundamental and best treatment for youth climate distress is a rapid and just transition from fossil fuels,” Pinsky says. “I genuinely consider all that work to be in the area of mitigating climate anxiety.”    

Due process may not be convenient, but there’s no legitimate way around it.

Isabel: How did the feeling of newness—even in a place that’s not actually new—become such an important part of interior design?

Amanda: Newness is really important in American consumer life, especially in the past 15 years. We’ve seen across consumer categories this emphasis on having the latest and greatest. Most people are familiar with this in the arena of fast fashion. The things you have feel disposable, because they cost very little on a per-piece basis, and there’s a constant barrage of new stuff available that’s also very inexpensive

ou get to the point where it feels like having something for a long time is a chump’s game.

In the housing space, the opposite has happened. We as a country have really slowed down in building new housing, and that has created price issues

Housing is very expensive, and what you get for your money is worsening. When homes are old, and the buying or renting public is used to newness, if you can create a sense of newness inside these older homes, you can charge more

that ends up being surface-level stuff that does not enhance the livability of the home and doesn’t even necessarily make it a more aesthetically pleasing space.

Amanda: What people are trying to do when they look at a place where they might live is just to figure out if it’s functional, and that can be difficult to evaluate on the surface level. So people tend to look around and think, Okay, well, the appliances are new, the floors are new, this stuff should hold for a while.

Because of the precarious position that a lot of people are in with housing in the U.S., and because of how hard it can be to get your offer accepted, you have this sense of scarcity. In those situations, some gray floors and a tile backsplash, and you’re like, Okay, somebody did something to this; let’s write an offer or apply before someone else sees it.

Isabel: You write that “all told, nearly a third of American house sales last year went to people who had no intention of living in them.” How is the current economic moment affecting the trend of house flipping?

Amanda: I don’t think it’s overstating it to say that gray floors are a physical manifestation of the economic realities of American life. For a lot of people, homeownership is a path to financial stability, and it’s the path that’s most common in America. Because housing is a good investment, a lot of people are interested in it who aren’t interested in living in those homes that they buy: Especially since the United States is not building a lot more housing, it’s a really attractive asset for institutional investors, property managers, and flippers. There are a lot of people dissatisfied with their careers and wages looking for something else to do that is cash positive.

Let’s start with the obvious: Israel has a right to defend itself, rescue the hostages, arrest and prosecute Hamas and engage in lawful armed combat with its enemy.

People claiming the Hamas attack is the ‘violence of the oppressed’ are deluded. Hamas rules Gaza like a mafia state: its operatives walk around neighbourhoods in twos, dressed in dark suits, prying into people’s business. They run the place on a mixture of terror, public service provision and the kudos of their fighters.

They are feared but there is widespread disrespect for them, especially among secular and nationalist sections of the population.

Paradoxically, the western ‘anti-imperialists’ trying to apologise for the terror attack, and the Israeli right calling for retribution against civilians, both need to identify Hamas with the Palestinian population of Gaza in order to justify violence. But there is no basis for doing so.

The fact that a violent action takes place in the context of a wider oppression does not make it either (a) just (b) lawful under international law or c) effective in pursuit of social justice.

In this case, Hamas’s act of terror looks set to achieve the opposite.

What does Hamas want?

Hamas has offered a truce and asked for negotiations, stating that it has ‘achieved its objective’. If so, it’s logical to conclude that the immediate objective was to demonstrate proof-of-concept of an unstoppable pogromist terror. Do as we ask or we do this again, might be a fair summary.

The wider aim, according to numerous experts, is to force Hamas and Iran back into the power-broking process in the Middle East region, paralysing Saudi-Israeli rapprochement.

The firm view of the Islamic Republic is that the governments that are gambling on normalizing relations with the Zionist regime will suffer losses. Defeat awaits them…Today, the situation of the Zionist regime is not a situation that encourages closeness to it. They [other governments] should not make this mistake. The usurper [Zionist] regime is coming to an end.

Hamas could only achieve the aim of ending Saudi-Israeli rapprochement with an attack designed to trigger massive retribution, risking a regional all-out war.

there’s a line in Khamenei’s 3 October speech that, in retrospect looks explanatory: Thus, [the Zionists] are filled with grudge. They are filled with anger! Of course, the Quran exclaims: “Say, “die of your rage!” (3:119). That’s right. Be angry, and die of your rage. And this will happen. They are dying. With God’s help, this matter of ‘die of your rage’ is happening now as regards the Zionist regime.

‘Die of your rage’ might actually be a good summary of what Hamas intends Israel to now do.

Enraged by the barbarity of the attacks, Israel unleashes unprecedented collective punishment against Gaza, triggering both Hezbollah and West Bank militants to join in the fight; this in turn prompts a wave of anti-Semitic demonstrations in western cities, and draws the USA into a regional quagmire, testing the limits of American support for Israel

Meanwhile combat losses, and retribution over the complete failure of Netanyahu’s strategy of ‘managing’ the conflict, raise political divisions in Israeli society to the point where its democracy fails.

In a context where both Russia and China have complex hybrid destabilisation operations going on in western democracies, and where the Brics+ project is pursuing the active decomposition of the rules-based order, this objective does not look as mad as at first sight.

the ‘multipolar world’ turns out not to be one of peaceful coexistence, but characterised by extreme conflicts and genocide.

In pursuit of systemic competition Beijing and Moscow are scraping at every open wound in the body geopolitic

it’s what you get when you purposefully dismantle an international order based on treaties and explicit rules. And where elites in Russia, the USA, Brasil and parts of Europe are openly experimenting with ethno-nationalist politics.

Chaos, then, is a feature of multipolarity, not a bug.

Israel has signalled its military objective is to destroy Hamas. From my experience in Gaza I would say: that is possible.

But be in no doubt. It will need a sustained urban combat operation, a long-term military occupation, massive loss of civilian life, an existential refugee crisis in Sinai, and the diversion of US-supplied ammunition and resources from Ukraine.

Attempting it with a largely conscript/reservist army, full of recently mobilised and enraged soldiers? Again it’s worth remembering Khamenei’s exhortation to Israelis to ‘die of your rage’.

The very impossibility of all these outcomes shows why we need an internationally mediated peace, alongside a functional two-state solution, which allows the people of Gaza to live in peace, exercise democracy and travel across borders.

not only will liberal sympathy for Israel evaporate, but the Muslim minorities in some Western countries will be radicalised.

Typically, from my experience, combat in Gaza takes the following form. There is a street with children playing at one end; in the middle it is eerily deserted; at the other end is the IDF and above is an IDF drone. But there is no front line. The mujahedeen are in tunnels, popping up to take sniper shots or lay IEDs at night, and only committing ATGMs once a vehicle comes into view. The only front line is, for most of the time, between the IDF and Palestinian civilians.

Both sides risk miscalculating. Hamas does not care what happens to Palestinian civilians in Gaza, many of whom hate Hamas.

But there is a danger of miscalculation for Israel too. Netanyahu’s far-right government completely missed the threat, actively stoked tensions in the West Bank and Al Aqsa, and could easily now double down on a self-destructive course.

Ultimately, you cannot hold two million people in an open air prison without a gaoler to keep order. If Hamas can’t do it, the IDF will have to be a permanent occupation force, or it will have to install the PA, or the UN will have to send a stabilisation force.

Danger of miscalculation

The Brics+ ideology

The Gaza crisis is the latest example of how the Russian/Chinese ‘multipolar world’ project works in practice. It doesn’t matter whether there is a chain of command that goes Moscow→Tehran→Hamas. There is a chain of understanding – seize every opportunity to militarise all conflict; exploit every unexpected breakthrough; make all violence symbolic; weaponise the information space and push conflict into the heartlands of ‘imperialism’.

the Brics+ ideology. Its central tenets are that a multipolar world is better than the charter system; that universalism and international law are over; that the West no longer has the right to use the structures of international governance to normalise concepts like democracy or human rights; and that everything that disorganises the rules-based order is progressive, even when carried out by reactionary political forces.

Arab nationalism no longer looks like the dominant ideology on the demonstrations we’ve seen in Sydney, London and NYC. Alongside it there’s a mixture of Islamism plus the ‘decolonisation’ agenda of postmodernist academia.

For the past two years, during the Ukraine war, this incipient red-brown ideology has been mostly contained:

with this conflict there is now a danger that the masses turn up, and are corralled into this emergent fusion of far-left/far-right politics.

I’ve spent the period post-2016 trying to equip the democratic left to defeat this ideology. It’s not about being ‘anti-woke’, or apologising for colonialism: it means teaching people that a cocktail of anti-humanism, anti-universalism and anti-rationality is a route to excusing the totalitarian states in Russia and China, and – now – the genocidal actions of their proxies.

A case study of this is the statement issued by 31 Harvard student groups saying they ‘hold the Israeli regime entirely responsible for all the unfolding violence’ – just hours after the Hamas attack began.

the global left is rapidly splitting into irreconcilable camps – as Edward Thompson recognised it would, under the influence of post-structuralism in the 1970s.

The logical implication is that Palestinians have no agency whatsoever. That Hamas murders civilians because Israel has ‘structured’ Palestinian reality to make that inevitable. For people presumably wedded to ‘decolonising’ the curriculum, it is a shockingly colonialist premise.

The logic is that Israel is responsible for everything Hamas does because its violence has ‘structured every aspect of Palestinian existence’ since the Nakba.

There are many civilisations, and none is superior or inferior to another. They are equal since each civilisation represents a unique expression of its own culture, traditions, and the aspirations of its people.

In a way, what Putin preaches is an ‘intersectionality of the peoples’: identity politics raised from the level of the individual to the level of the ethnic group.

And it turns out anti-Enlightenment leftism makes it pretty easy to converge with that view. The common assumptions are disdain for universalism, scorn for international law and human rights, repudiation of the Enlightenment (and thus liberalism, social democracy, humanistic Marxism and anarchism) and worship of any totalitarian government that delivers economic development.

This is the modern incarnation of Stalinism, and – to the surprise of nobody who has studied actual Stalinism – it has no problem seeing fascists like Hamas as the ‘agent of progress’.

we need to understand how closely this hyper-deterministic and anti-universal world view maps onto the ideology presented, for example, by Putin at Valdai last week. For Putin there is no single human civilisation, only civilisations, which must be rooted in ethnicity establish their co-existence through the survival of the fittest:

One camp, he said, is a theology. The other a tradition of active reason. The first repudiates liberalism and universalism. The second recognises its debt to liberalism and wants to make universalism consistent

The first claims international law is a sham; the second knows that, though the institutions of the rules-based order are flawed, they are better than chaos.

that you can stand with the Israeli people under attack while simultaneously standing up for the Palestinian people’s right to self-determination.

Those flaunting their joy at the murder of Israeli civilians need to understand the licence this creates in the minds of rightwing ethno-nationalists in our own society. What Hamas did to the kids of Kfar Azar, the far right wants to do to you.

Friedman’s thought, she argues, is more complex and subtle than has been understood: He raised pressing questions about the market, individualism, and the role of the state that will be with us for as long as capitalism endures.

Just as important, his time at Chicago taught Friedman about the intertwining of political, intellectual, and personal loyalties. He became a regular in an informal group of graduate students and junior faculty trying to consolidate the department as a center of free-market thought

by the 1930s, the leading figures at the University of Chicago were deeply committed to what had become known as price theory, which analyzed economic behavior in terms of the incentives and information reflected in prices. The economists who left their mark on Friedman sought to create predictive models of economic decision making, and they were politically invested in the ideal of an unencumbered marketplace.

Friedman was also shaped by older traditions of economic thought, in particular the vision of political economy advanced by thinkers such as Adam Smith and Alfred Marshall. For them, as for him, economics was not a narrow social science, concerned with increasing productivity and efficiency. It was closely linked to a broader set of political ideas and values, and it necessarily dealt with basic questions of justice, freedom, and the best way to organize society.

His libertarian ethos helped seed the far more openly hierarchical social and political conservatism that fuels much of our present-day political dysfunction.

But his fundamental commitments were consistent. In his early work on consumption habits, Friedman sought to puncture the arrogance of the postwar Keynesian economists, who claimed to be able to manipulate the economy from above, using taxes and spending to turn investment, consumption, and demand on and off like so many spigots

Instead, he believed that consumption patterns were dependent on local conditions and on lifetime expectations of income. The federal government, he argued, could do much less to affect economic demand—­and hence to fight recessions—­than the Keynesian consensus suggested.

In 1946, Friedman was hired by the University of Chicago, where he shut down efforts to recruit economists who didn’t subscribe to free-market views.

He was also legendary for his brutal classroom culture. One departmental memo, trying to rectify the situation, went so far as to remind faculty to please not treat a university student “like a dog.” What had started as a freewheeling, rebellious culture among the economists in Room Seven wound up as doctrinal rigidity.

Evidence leads her to argue more pointedly that Rose (credited only with providing “assistance”) essentially co-wrote Capitalism and Freedom (1962).

Burns implicitly exposes some of the limitations of Friedman’s focus on the economic benefits of innate individual talent. He had more than nature to thank for producing associates of such high caliber, ready to benefit him in his career. Culture and institutions clearly played a large role, and sexual discrimination during the 1930s, ’40s, and ’50s ensured that professional paths were anything but fair.

The state, he acknowledged, would have to take some responsibility for managing economic life—­and thus economists would be thrust into a public role. The question was what they would do with this new prominence.

Almost as soon as the Second World War ended, Friedman began to stake out a distinctive rhetorical position, arguing that the policy goals of the welfare state could be better accomplished by the free market

in Capitalism and Freedom, Friedman made the case that the real problem lay in the methods liberals employed, which involved interfering with the competitive price mechanism of the free market. Liberals weren’t morally wrong, just foolish, despite the vaunted expertise of their economic advisers.

In a rhetorical move that seemed designed to portray liberal political leaders as incompetent, he emphasized efficiency and the importance of the price system as a tool for social policy

For Friedman, the competitive market was the realm of innovation, creativity, and freedom. In constructing his arguments, he envisioned workers and consumers as individuals in a position to exert decisive economic power, always able to seek a higher wage, a better price, an improved product

The limits of this notion emerged starkly in his contorted attempts to apply economic reasoning to the problem of racism, which he described as merely a matter of taste that should be free from the “coercive power” of the law:

Although he personally rejected racial prejudice, he considered the question of whether Black children could attend good schools—and whether, given the “taste” for prejudice in the South, Black adults could find remunerative jobs—less important than the “right” of white southerners to make economic decisions that reflected their individual preferences. In fact, Friedman compared fair-employment laws to the Nuremberg Race Laws of Nazi Germany. Not only was this tone-deaf in the context of the surging 1960s civil-rights movement; it was a sign of how restricted his idea of freedom really was.

s the conservative movement started to make electoral gains in the ’70s, Friedman emerged as a full-throated challenger of liberal goals, not just methods

He campaigned for “tax limitation” amendments that would have restricted the ability of state governments to tax or spend

n a famous New York Times Magazine essay, he suggested that corporations had no “social responsibility” at all; they were accountable only for increasing their own profit

Friedman’s free-market certainties went on to win over neoliberals. By the time he and Rose published their 1998 memoir, Two Lucky People, their ideas, once on the margin of society, had become the reigning consensus.

That consensus is now in surprising disarray in the Republican Party that was once its stronghold. The startling rise in economic inequality and the continued erosion of middle-class living standards have called into question the idea that downsizing the welfare state, ending regulations, and expanding the reach of the market really do lead to greater economic well-being—let alone freedom.

Friedman—despite being caricatured as a key intellectual architect of anti-government politics—had actually internalized an underlying assumption of the New Deal era: that government policy should be the key focus of political action. Using market theory to reshape state and federal policy was a constant theme of his career.

Still, Friedman—­and the libertarian economic tradition he advanced—­bears more responsibility for the rise of a far right in the United States than Burns’s biography would suggest. His strategy of goading the left, fully on display in the various provocations of Free to Choose and even Capitalism and Freedom, has been a staple for conservatives ever since

He zealously promoted the kind of relentless individualism that undergirds parts of today’s right, most notably the gun lobby. The hostile spirit that he brought to civil-rights laws surfaces now in the idea that reliance on court decisions and legislation to address racial hierarchy itself hems in freedom

The opposition to centralized government that he championed informs a political culture that venerates local authority and private power, even when they are oppressive

his insistence (to quote Capitalism and Freedom) that “any … use of government is fraught with danger” has nurtured a deep pessimism that democratic politics can offer any route to redressing social and economic inequalities.

Inflammatory language has also been used by journalists, retired generals, celebrities, and social media influencers, according to experts who track the statements. Calls for Gaza to be “flattened,” “erased” or “destroyed” had been mentioned about 18,000 times since Oct. 7 in Hebrew posts on X,

The cumulative effect, experts say, has been to normalize public discussion of ideas that would have been considered off limits before Oct. 7: talk of “erasing” the people of Gaza, ethnic cleansing, and the nuclear annihilation of the territory.

Itamar Ben-Gvir, a right-wing settler who went from fringe figure to minister of national security in Mr. Netanyahu’s cabinet, has a long history of making incendiary remarks about Palestinians. He said in a recent TV interview that anyone who supports Hamas should be “eliminated.”

The idea of a nuclear strike on Gaza was raised last week by another right-wing minister, Amichay Eliyahu, who told a Hebrew radio station that there was no such thing as noncombatants in Gaza. Mr. Netanyahu suspended Mr. Eliyahu, saying that his comments were “disconnected from reality.”

Mr. Netanyahu says that the Israeli military is trying to prevent harm to civilians. But with the death toll rising to more than 11,000, according to the Gaza health ministry, those claims are being met with skepticism, even in the United States,

Such reassurances are also belied by the language Mr. Netanyahu uses with audiences in Israel. His reference to Amalek came in a speech delivered in Hebrew on Oct. 28 as Israel was launching the ground invasion. While some Jewish scholars argue that the scripture’s message is metaphoric not literal, his words resonated widely, as video of his speech was shared on social media, often by critics

“These are not just one-off statements, made in the heat of the moment,”

“When ministers make statements like that,” Mr. Sfard added, “it opens the door for everyone else.”

“Erase Gaza. Don’t leave a single person there,” Mr. Golan said in an interview with Channel 14 on Oct. 15.

“I don’t call them human animals because that would be insulting to animals,” Ms. Netanyahu said during a radio interview on Oct. 10, referring to Hamas

In the West Bank last week, several academics and officials cited Mr. Eliyahu’s remark about dropping an atomic bomb on Gaza as evidence of Israel’s intention to clear the enclave of all Palestinians — a campaign they call a latter-day nakba.

On Saturday, the Israeli agriculture minister, Avi Dichter, said that the military campaign in Gaza was explicitly designed to force the mass displacement of Palestinians. “We are now rolling out the Gaza nakba,” he said in a television interview. “Gaza nakba 2023.”

The rise in incendiary statements comes against a backdrop of rising violence in the West Bank. Since Oct. 7, according to the United Nations, Israeli soldiers have killed 150 Palestinians, including 44 children, in clashes.

the use of inflammatory language by Israeli leaders is not surprising, and even understandable, given the brutality of the Hamas attacks, which inflicted collective and individual trauma on Israelis.

“People in this situation look for very, very clear answers,” Professor Halperin said. “You don’t have the mental luxury of complexity. You want to see a world of good guys and bad guys.”

“Leaders understand that,” he added, “and it leads them to use this kind of language, because this kind of language has an audience.”

Casting the threat posed by Hamas in stark terms, Professor Halperin said, also helps the government ask people to make sacrifices for the war effort: the compulsory mobilization of 360,000 reservists, the evacuation of 126,000 people from border areas in the north and south, and the shock to the economy.

It will also make Israelis more inured to the civilian death toll in Gaza, which has isolated Israel around the world, he added. A civilian death toll of 10,000 or 20,000, he said, could seem to “the average Israeli that it’s not such a big deal.”

In the long run, Mr. Sfard said, such language dooms the chance of ending the conflict with the Palestinians, erodes Israel’s democracy and breeds a younger generation that is “easily using the language in their discussion with their friends.”

“Once a certain rhetoric becomes legitimized, turning the wheel back requires a lot of education,” he said. “There is an old Jewish proverb: ‘A hundred wise men will struggle a long time to take out a stone that one stupid person dropped into the well.’”

The eerily humanlike chatbot, which went viral last year by generating its own answers to prompts, blindsided E.U. policymakers. The type of A.I. that powered ChatGPT was not mentioned in the draft law and was not a major focus of discussions about the policy. Lawmakers and their aides peppered one another with calls and texts to address the gap, as tech executives warned that overly aggressive regulations could put Europe at an economic disadvantage.

Even now, E.U. lawmakers are arguing over what to do, putting the law at risk. “We will always be lagging behind the speed of technology,” said Svenja Hahn, a member of the European Parliament who was involved in writing the A.I. law.

Lawmakers and regulators in Brussels, in Washington and elsewhere are losing a battle to regulate A.I. and are racing to catch up, as concerns grow that the powerful technology will automate away jobs, turbocharge the spread of disinformation and eventually develop its own kind of intelligence.

Nations have moved swiftly to tackle A.I.’s potential perils, but European officials have been caught off guard by the technology’s evolution, while U.S. lawmakers openly concede that they barely understand how it works.

The absence of rules has left a vacuum. Google, Meta, Microsoft and OpenAI, which makes ChatGPT, have been left to police themselves as they race to create and profit from advanced A.I. systems

At the root of the fragmented actions is a fundamental mismatch. A.I. systems are advancing so rapidly and unpredictably that lawmakers and regulators can’t keep pace

That gap has been compounded by an A.I. knowledge deficit in governments, labyrinthine bureaucracies and fears that too many rules may inadvertently limit the technology’s benefits.

Even in Europe, perhaps the world’s most aggressive tech regulator, A.I. has befuddled policymakers.

The European Union has plowed ahead with its new law, the A.I. Act, despite disputes over how to handle the makers of the latest A.I. systems.