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Samuelson did write a best-selling textbook that brought Keynesian economics — the idea that changes in government spending and taxes can be used to manage the economy — to American college classrooms. And his concept of the “neoclassical synthesis” — markets can work, but only with government-created guardrails — in effect provided the intellectual justification for the postwar economy. But it’s clear that for him politics was never more than a peripheral concern.

Still, most economists continued to believe that a more flexible form of monetary policy could keep things under control — that the Federal Reserve could manage the economy without bringing Congress into the act

his magnum opus, “A Monetary History of the United States, 1867-1960” (with Anna Schwartz), while a magisterial work of scholarship, clearly had a major political ax to grind. For its big takeaway was the claim that the Great Depression wouldn’t have happened if the Federal Reserve Board had done its job and stabilized the money supply. That is, simple technocratic measures would have been sufficient — no need for all that Keynesian stuff.

The influence of Friedman’s monetary ideas peaked around 1980, then went into steep decline. Both the United States and Britain tried to implement Friedman’s belief that the authorities could stabilize the economy by ensuring steady, slow growth in the money supply; both efforts failed dismally

Friedman was no mere propagandist: He was a brilliant analytical economist capable of doing pathbreaking academic work when he set his mind to it. His work on monetary policy, in particular, persuaded many economists who disagreed with him about almost everything else.

But a number of economists had looked closely at Friedman’s arguments about the Great Depression, and found them wanting. And the aftermath of the 2008 financial crisis vindicated the doubters. Ben Bernanke, the Fed chair and a huge Friedman admirer, did everything Friedman and Schwartz said the Fed should have done in the 1930s — and it wasn’t enough. Soon Bernanke was pleading for help from fiscal policy — that is, pleading for Keynesianism to come to the rescue.

What about Friedman’s broader faith in free markets? Libertarian policies reached a high-water mark in the 1990s, as industries from power generation to banking were deregulated. But all too many of these deregulatory ventures ended in grief, with incidents like the California power crisis of 2000-1 and, yes, the banking crisis of 2008.

And where are we now? If you look at the Biden administration’s proposals

they sound a lot like what Paul Samuelson was saying decades ago.

So by all means you should read Wapshott’s history of the disputes that roiled economics over much of the second half of the 20th century

you should also ask a question I don’t think the book answers: Was all of this just a grand, ideologically driven detour away from sensible economic theory and policy? And why did that happen?

what ultimately unites its members is less the size of their bank accounts than a mind-set, Stewart contends. At its core lies “the merit myth,” a shared belief that the affluent owe their success not to the color of their skin or the advantages they’ve inherited but to their talent and intelligence.

Under the spell of this conviction, Stewart argues, the privileged engage in practices — segregating themselves in upscale neighborhoods, using their money and influence to get their children into elite colleges — that entrench inequality even as they remain blithely unaware of their role in perpetuating it.

Some of the people Sherman interviewed compared themselves favorably to another class — the undeserving rich, dilettantes who inherited their money rather than earning it and who ostentatiously displayed their wealth. Distinguishing themselves from these “bad” rich people did not mean Sherman’s subjects were ready to give up their own material advantages. To the contrary, drawing such distinctions affirmed their self-image as “good people” who, by dint of certain character traits (self-sufficiency, restraint), could feel entitled to what they had. In an age of rising inequality, believing they possessed such traits could help assuage “the anxieties of affluence,” Sherman concluded.

In “The 9.9 Percent,” Stewart notes that in 1963, the median household would have needed 10 times as much wealth to reach the middle of the 9.9 percent. Today, it would need 24 times as much wealth.

The third and largest strain is the young. They grew up in the era of Facebook and MSNBC and identity politics. They went to colleges smothered by progressive sermonizing. And they reacted by running in the other direction

I couldn’t quite suppress the disturbing voice in my head saying, “If you were 22, maybe you’d be here too.”

Conservatives have always inveighed against the cultural elite—the media, the universities, Hollywood. But in the Information Age, the purveyors of culture are now corporate titans.

The national conservatives thus describe a world in which the corporate elite, the media elite, the political elite, and the academic elite have all coagulated into one axis of evil, dominating every institution and controlling the channels of thought.

At the heart of this blue oligarchy are the great masters of surveillance capitalism, the Big Tech czars who decide in secret what ideas get promoted, what stories get suppressed

In the NatCon worldview, the profiteers of surveillance capitalism see all and control all

“Big Business is not our ally,” Marco Rubio argued. “They are eager culture warriors who use the language of wokeness to cover free-market capitalism.”

The “entire phalanx of Big Business has gone hard left,” Cruz said. “We’ve seen Big Business, the Fortune 500, becoming the economic enforcers of the hard left. Name five Fortune 500 CEOs who are even remotely right of center.”

The idea that the left controls absolutely everything—from your smartphone to the money supply to your third grader’s curriculum—explains the apocalyptic tone

“We are confronted now by a systematic effort to dismantle our society, our traditions, our economy, and our way of life,” said Rubio.

The first great project of the national conservatives is to man the barricades in the culture war. These people have certainly done their homework when it comes to cultural Marxism—how the left has learned to dominate culture and how the right now needs to copy their techniques

The first interesting debate among the NatCons is philosophical: Should we fight to preserve the classical-liberal order or is it necessary to abandon it?

Some of the speakers at the conference were in fact classical liberals, who believe in free speech, intellectual debate, and neutral government

Glenn Loury gave an impassioned speech against cancel culture, the illiberal left, and the hyper-racialized group consciousness that divides people into opposing racial camps.

But others argued that this sort of liberalism is a luxury we cannot afford. The country is under assault from a Marxist oligarchy that wants to impose its own pseudo-religious doctrine.

If you try to repulse that with pallid liberalism, with weak calls for free speech and tolerance, you’ll end up getting run over by those who possess fanatical zeal, economic power, and cultural might.

Yoram Hazony, the chief intellectual architect of national conservatism, is an Orthodox Jew who went to Princeton before moving to Israel. He argues that you can’t have a society that embraces government neutrality and tries to relegate values to the private sphere.

If conservatives want to stand up to the pseudo-religion of wokeism, they have to put traditional religion at the center of their political project.

Another Israeli political philosopher at the conference, Ofir Haivry, argued that Americans shouldn’t delude themselves into thinking that a nation is built out of high-minded liberal abstractions, like the Bill of Rights. A nation is, instead, a cultural tradition, a common language, a set of rituals and beliefs, and a religious order—a collective cultural identity.

For his part, Hazony argued that the American cultural identity is Christian—and has to be if it is not going to succumb to the woke onslaught. If 80 percent of Americans are Christian, Hazony reasoned, then Christian values should dominate.

The problem in America, Hazony continued, is that LGBTQ activists today, like American Jews in the 1950s, are trying to expel Christianity from the public square.

Hazony said. “Above all else we’ve got to get God and scripture back in the schools.”

Another interesting debate among the NatCons is political and economic.

Conservatives have got the culture-war act down. Trump was a culture-war president with almost no policy arm attached. The question conservatives at the conference were asking was how to move beyond owning the libs to effecting actual change.

Christopher Rufo, the architect of this year’s school-board-meeting protests against critical race theory, argued that conservatives had erred when they tried to slowly gain power in elite cultural institutions.

Instead, Rufo argued, they should rally the masses to get state legislatures to pass laws embracing their values. That’s essentially what’s now happening across red America.

My old friend Rod Dreher of The American Conservative argued that because the left controls the commanding heights of the culture and the economy, the only institution the right has a shot at influencing is the state.

“We need to quit being satisfied with owning the libs, and save our country,” Dreher said. “We need to unapologetically embrace the use of state power.”

The culture war merges with the economic-class war—and a new right emerges in which an intellectual cadre, the national conservatives, rallies the proletarian masses against the cultural/corporate elites.

This is national conservatism pursued to its logical conclusion: using state power to break up and humble the big corporations and to push back against coastal cultural values.

Orbán, in Dreher’s view, understands the civilizational stakes of the culture war; he has, for instance, used the power of the state to limit how much transgenderism can be taught to children in schools. “Our team talks incessantly about how horrible wokeness is,” Dreher said at the conference. “Orbán actually does something about it.”

Trump’s devastation of the old order produced a grand struggle on the right to build a new one on Trumpian populist lines.

They are wrong, too, to think there is a wokeist Anschluss taking over all the institutions of American life.

Furthermore, if Hazony thinks America is about to return to Christian dominance, he’s living in 1956.

there is something extremely off-putting about the NatCon public pose. In person, as I say, I find many of them charming, warm, and friendly. But their public posture is dominated by the psychology of threat and menace. If there was one expression of sympathy, kindness, or grace uttered from the podium in Orlando, I did not hear it. But I did hear callousness, invocations of combat, and whiffs of brutality.

One big thing the NatCons are right about is that in the Information Age, the cultural and corporate elites have merged.

Right-wing parties around the world are gradually becoming working-class parties that stand against the economic interests and cultural preferences of the highly educated.

Left-wing parties are now rooted in the rich metro areas and are more and more becoming an unsteady alliance between young AOC left-populists and Google.

NatCons are also probably right that conservatism is going to get a lot more statist.

Marco Rubio countered by, in effect, arguing that you can’t rally cultural populists if you are not also going to do something for them economically. Cultural populism leads to economic populism.

Over the past few decades there have been various efforts to replace the Reagan Paradigm: the national-greatness conservatism of John McCain; the compassionate conservatism of George W. Bush; the Reformicon conservatism of the D.C. think tanks in the 21st century

the Trumpian onslaught succeeded where these movements have so far fizzled because Trump understood better than they did the coalescence of the new American cultural/corporate elite and the potency of populist anger against it.

the alarming future of the American right: the fusing of the culture war and the class war into one epic Marxist Götterdämmerung.

the disconcerting reality is that America’s rarified NatCon World is just one piece of a larger illiberal populist revolt that is strong and rising.

“Governments have lost their fear of debt,” says Karen Ward, chief market strategist for EMEA at JPMorgan Chase’s asset-management arm. “They were terribly worried about bond markets and investors punishing them. What they saw last year was record high levels of debt at record low levels of interest rates.”

Central banks that had struggled for a decade to boost inflation using monetary tools found that fiscal tools were far more powerful. Government spending does far more for inflation than quantitative easing, it turns out, and central-bank calls for more fiscal action to boost the economy are more likely to be accepted next time deflation looms.

the MMT critique of the status quo, where the central bank modulates the number of unemployed people to control inflation, hit a nerve. The Federal Reserve shifted in favor of running the economy hot to reduce inequality. Employment has become more important in its thinking, and its move to a target of average inflation means it is willing to accept higher inflation than previously.

Still, the Fed is (rightly) worried about inflation and is tweaking its tools to try to influence the economy with monetary policy, something MMTers think just doesn’t work. As Mr. Wray points out, it wasn’t when trillions in benefit checks landed in bank accounts last year that inflation went up; prices went up when the recipients went out and spent the money. “Money doesn’t cause inflation,” Mr. Wray argues, a view that infuriates monetarist economists. “Spending causes inflation.”

In the next downturn it is going to be very difficult for governments to resist calls to provide huge support, now that it has been shown that bond markets don’t care.

That should mean recessions are shallower, debt is higher, the government is more involved in the economy and, assuming the Fed doesn’t accept that its tools are useless, interest rates are higher on average than in the past

Under full-blown MMT, payfors would be ditched for a mix of micro-planning of the resources needed for new projects, and an assessment of the overall impact on the economy—and potentially, higher taxes.

MMT is both right and wildly optimistic that higher taxes could slow an overheated economy and bring down inflation. The flip side of last year’s demonstration of the power of fiscal policy is that higher taxes can suck demand out of the economy much more effectively than the Fed’s interest-rate tools.

Other MMT ideas have infiltrated their way into the heart of the establishment, but the idea that the government should raise taxes on ordinary Americans, let alone that it should do so to control inflation, is exceptionally unlikely to be accepted.

That is a bad thing, because MMT’s ideas encourage more spending, and if that results in more inflation in the longer run, MMT is right that higher taxes are the simplest way to reduce demand and prevent a surge in prices.

Chinese universities have organized classes to give students a “correct understanding” of the war, often highlighting Russia’s grievances with the West. Party newspapers have run series of commentaries blaming the United States for the conflict.

Mr. Xi has given that tale a more urgent, ominous spin. In doing so, he has embraced Mr. Putin as a fellow authoritarian lined up against Western dominance, demonstrating to the Chinese people that Mr. Xi has a partner in his cause.

“The most powerful weapon possessed by the West is, aside from nuclear weapons, the methods they use in ideological struggle,”

Since the demise of the Soviet Union, it says, “some countries in Eastern Europe, Central Asia and Transcaucasia have become forward positions for the West to contain and meddle in Russia.”

It describes Mr. Putin as cleansing Russia of the political toxins that killed the Soviet Union.

In 2013, propaganda officials under Mr. Xi put out a documentary on the lessons of the collapse of the Soviet Union. This latest take offers an even more conspiratorial interpretation

They regard China and Russia as both menaced by “color revolution,” the party’s phrase for insurrections backed by Western governments

“They actually believe their own narrative about color revolutions and tend to see this whole situation as a U.S.-led color revolution to overthrow Putin,”

“Both domestically and internationally, Xi has been pedaling this dark narrative since he took power,” Mr. Johnson said in an interview. “It allows him to justify his accumulation of power and the changes he’s made by creating this sense of struggle and danger.”

The Biden administration has cast the war as a contest between democracy and authoritarianism. Chinese officials are mounting a counternarrative that American-led domineering is the source of conflict in Ukraine and elsewhere.

The documentary attributes the decline of the Soviet Union to political liberalization, especially what Beijing calls “historical nihilism,” or emphasizing the Communist Party’s mistakes and misdeeds. It accuses historians critical of the Soviet revolution of fabricating estimated death tolls by many millions for Stalin’s purges.

Stalin, it argues, was a modernizing leader whose purges went too far but initially “were something of a necessity” given the threats to Soviet rule. It suggests that rock music and modern fashion were symptoms of the moral rot that later set in.

“They’ve taken only one lesson from all of this, and that is you do not allow any freedom of expression,”

Previous leaders in Moscow — above all Mr. Gorbachev and Nikita S. Khrushchev — are portrayed as dupes, bewitched by the siren song of liberal reform and Western superiority.

Officials overseeing the screenings are often described in official notices as calling for cadres to maintain firm loyalty to Mr. Xi.

“Loving a party and its leader is not a cult of personality,”

Chinese leaders have been debating why the Soviet Union fell apart ever since it dissolved in 1991. More than his predecessors, Mr. Xi has blamed the Soviet Union’s breakup on lack of ideological spine and Western political subversion.

“If you have the worldview that you see in this documentary, you could tell yourself the story that the Russians are facing a real threat from the West,”

Political loyalty has become more crucial to Mr. Xi as Beijing tries to contain Covid outbreaks with stringent lockdowns, and manage a slowing economy. China’s foreign policy is under scrutiny, after some Chinese scholars posted essays criticizing Beijing’s refusal to condemn Mr. Putin.

Universities and colleges have organized indoctrination lectures for students, suggesting that officials are worried that young, educated Chinese may be receptive to the criticisms that Beijing has been too indulgent of Mr. Putin.

“There’s an ‘either we hang together or we hang separately’ attitude that comes into play,” Mr. Johnson, the former C.I.A. analyst, said of Chinese leaders. “If it’s a strong nationalist approach, then who in the party doesn’t want to be a good nationalist?”

This convergence of fossil-fuel dependence, cultural conservatism, and isolation from the most dynamic modern industries captures how comprehensively the two parties are divided by their exposure to, and attitudes about, the changes reshaping America.

The irony is that the energy transition may represent the best chance for the states most reliant on fossil fuels to benefit from the new sources of economic growth.

Last year Walter co-wrote a detailed study on how a shift away from fossil fuels would affect the states. Replacing fossil fuels with lower-carbon energy sources, she said, will create “a tremendous amount of jobs in Republican states.”

The 19 states that top the EIA’s latest rankings—for the most carbon emitted per dollar of economic output in 2018—present a singular profile. They begin with Wyoming, West Virginia, Louisiana, North Dakota, and Alaska at the top of the list and then extend across the South (including Mississippi, Alabama, Arkansas, and Texas), the heartland (including Indiana, Iowa, Kentucky, Missouri, Ohio, Oklahoma, Kansas, and Nebraska), and the Mountain West (Montana, New Mexico)

The political leadership in these states has opposed most efforts to accelerate the transition away from fossil fuels to clean energy sources. Fourteen of these states, for instance, have joined in a lawsuit (led by West Virginia) now before the Supreme Court that could undercut the Environmental Protection Agency’s ability to regulate carbon emissions.

The Republican senators from these states have also uniformly opposed proposals to limit carbon emissions, such as a clean-electricity standard to phase out carbon-emitting electricity.

That resistance underscores the extent to which the energy transition has been woven into the larger struggle over the country’s direction between what I’ve called the Democrats’ “coalition of transformation” and the competing Republican “coalition of restoration.”

all Senate Republicans are opposing the Build Back Better Act’s more sweeping incentives, which energy analysts agree could enormously accelerate the development of those sources.

Almost all of the states fighting the energy transition are expressing equally intense resistance to social change. In effect, they are fighting the future on both fronts.

The core problem for these states, Muro notes, is that most of them tend to lack the well-educated workers who are, in essence, the crucial raw material for not only internet, computing, and communications firms but also advanced manufacturing.

the torrent of culturally conservative legislation across the fossil-fuel-reliant states (and GOP-controlled states more broadly) adds another barrier to tech companies pursuing significant expansions in them. “They want to decentralize somewhat, but they are very concerned about how this plays with the people they are trying to hire,” Muro says. Companies, he adds, “need to make sure the talent is not put off” by these restrictive social policies.

Devashree Saha, a senior associate at the World Resources Institute, told me most economic models project that, overall, the transition from a fossil-fuel to a clean-energy economy will create more jobs than it destroys in energy-related sectors.

The bipartisan infrastructure bill that Biden signed last year included several provisions designed to channel jobs in the clean-energy economy toward places that would be hurt by diminished reliance on fossil fuels, such as coal communities. The now-stalled Build Back Better plan contains further incentives to steer that investment, though those haven’t been sufficient to overcome the opposition from Republicans representing the fossil-fuel states, or Manchin.

The most important exception to this pattern is that many congressional Republicans have backed tax credits to encourage deployment of wind and solar power.

The loud demands for more domestic oil and gas drilling since Russia invaded Ukraine, and the fierce opposition to any regulation of carbon emissions, show how a low-carbon future has become just another count in the indictment Republicans use to convince their voters that Democrats want to uproot America from its deepest traditions and transform it into something unrecognizable

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 economic crisis is everywhere. In December, bread lines stretched around the corner. And as the Turkish lira plunged, Turks around the country rushed to change money into U.S. dollars.

But President Recep Tayyip Erdogan says it's part of his plan.

The economic pain runs deep. Extensive borrowing and previous interest rate cuts were already driving up prices. But analysts say Erdogan's recent medicine is making the country sicker. Under his pressure, since September, Turkey's Central Bank slashed interest rates four times.

Soner Cagaptay, Washington Institute for Near East Policy: Anyone who took econ 101 in college would know, if your inflation climbs up, interest rates have to follow that. Erdogan is doing the opposite.

He says Erdogan's motivation is difficult to know, but, in the last few months of 2021, the lira lost almost half of its value, in December, 18.4 for $1. And a weak lira can boost tourism and Turkish exports.

Erdogan is maybe trying to create what is called growth out of contraction. In other words, let the economy crash and burn, and that will make Turkish exports very affordable, because the lira has lost its value, and the country will have a restored growth driven by strong export sector and also demand for Turkish tourism and services.

There are some signs of increased tourism. Last month, Bulgarians by the busload arrived in Istanbul to buy cheap groceries and bargain bazaar Christmas gifts.And Erdogan says exports are at an all-time high. Turkish authorities have also raised the minimum wage by 50 percent. And a new plan pays Turks to keep their bank deposits in lira. But the depreciation is still large, as is the anger. In November, protesters called for the government to resign and the police to back down.

If Erdogan does not restore economic growth, he's not going to win the next elections in 2023. We're going to see the country's economic resilience pushed back, and also a more unified opposition.

At this stage, I think the only way for him to stick to power — it looks like he's not going to be able to restore strong economic growth — is by becoming more autocratic only.

Any depolarizing event would need to be one where the causes are transparently external in a way that makes it hard for social groups to blame each other

Of the episodes since 1950 where democracies polarized, all of those aside from the United States involved less wealthy, less longstanding democracies, many of which had democratized quite recently.

A series of recent analyses reveals the destructive power of polarization across the American political system.

The United States is quite alone among the ranks of perniciously polarized democracies in terms of its wealth and democratic experience

It is increasingly hard to see what sort of event has that feature these days.

None of the wealthy, consolidated democracies of East Asia, Oceania or Western Europe, for example, have faced similar levels of polarization for such an extended period.

“the United States is the only advanced Western democracy to have faced such intense polarization for such an extended period. The United States is in uncharted and very dangerous territory.”

there are “a number of features that make the United States both especially susceptible to polarization and especially impervious to efforts to reduce it.”

The authors point to a number of causes, including “the durability of identity politics in a racially and ethnically diverse democracy.”

the United States has “a unique combination of a majoritarian electoral system with strong minoritarian institutions.”

An additional cause, the authors write, is thatbinary choice is deeply embedded in the U.S. electoral system, creating a rigid two-party system that facilitates binary divisions of society. For example, only five of twenty-six wealthy consolidated democracies elect representatives to their national legislatures in single-member districts.

The United States is perhaps alone in experiencing a demographic shift that poses a threat to the white population that has historically been the dominant group in all arenas of power, allowing political leaders to exploit insecurities surrounding this loss of status.

“The Senate is highly disproportionate in its representation,” they add, “with two senators per state regardless of population, from Wyoming’s 580,000 to California’s 39,500,000 persons,” which, in turn, “translates to disproportionality in the Electoral College — whose indirect election of the president is again exceptional among presidential democracies.”

finally, there is the three-decade trend of partisan sorting, in whichthe two parties reinforce urban-rural, religious-secular and racial-ethnic cleavages rather than promote crosscutting cleavages. With partisanship now increasingly tied to other kinds of social identity, affective polarization is on the rise, with voters perceiving the opposing party in negative terms and as a growing threat to the nation.

Two related studies — “Inequality, Identity and Partisanship: How Redistribution Can Stem the Tide of Mass Polarization” by Alexander J. Stewart, Joshua B. Plotkin and McCarty and “Polarization Under Rising Inequality and Economic Decline” by Stewart, McCarty and Joanna Bryson — argue that aggressive redistribution policies designed to lessen inequality must be initiated before polarization becomes further entrenched

“once polarization sets in, it typically remains stable under individual-level evolutionary dynamics, even when the economic environment improves or inequality is reversed.”

Interactions with more diverse out-group members pool greater knowledge, applicable to a wider variety of situations. These interactions, when successful, generate better solutions and greater benefits. However, we also assume that the risk of failure is higher for out-group interactions

At the same time, the spread of polarization goes far beyond politics, permeating the culture and economic structure of the broader society.

economic scarcity acts as a strong disincentive to cooperative relations between disparate racial and ethnic groups, in large part because such cooperation may produce more benefits but at higher risk:

In other words, a deeply polarized electorate is highly unlikely to support redistribution that would benefit their adversaries as well as themselves.

In times of prosperity, people are more willing to risk failure, they write, but that willingness disappears when populations arefaced with economic decline. We show that such group polarization can be contagious, and a subpopulation facing economic hardship in an otherwise strong economy can tip the whole population into a state of polarization.

A key finding in our studies is that it really matters when redistributive policies are put in place. Redistribution functions far better as a prevention than a cure for polarization in part for the reason your question suggests: If polarization is already high, redistribution itself becomes the target of polarized attitudes.

Using “data from Amazon, 82.5 million reviews of 9.5 million products and category metadata from 1996-2014,” the authors determined which “product categories are most politically relevant, aligned and polarized.”

While the processes Zmigrod describes characterize the extremes, the electorate as a whole is moving farther and farther apart into two mutually loathing camps.

even small categories like automotive parts have notable political alignment indicative of lifestyle politics. These results indicate that lifestyle politics spread deep and wide across markets.

political psychologists dispute the argument that only “conservatism is associated with prejudice” and that “the types of dispositional characteristics associated with conservatism (e.g., low cognitive ability, low openness) explain this relationship.”

“when researchers use a more heterogeneous array of targets, people across the political spectrum express prejudice against groups with dissimilar values and beliefs.”

Earlier research has correctly found greater levels of prejudice among conservatives, they write, but these studies have focused on prejudice toward liberal-associated groups: minorities, the poor, gay people and other marginalized constituencies.

when the targets of prejudice are expanded to include “conservative-associated groups such as Christian fundamentalists, military personnel and ‘rich people,’” similar levels of prejudice emerge.

Caughey and his co-authors showa surprisingly close correspondence between mass and elite trends.

“people high in cognitive ability are prejudiced against more conservative and conventional groups,” while “people low in cognitive ability are prejudiced against more liberal and unconventional groups.”

he “rigidity-of-the-right hypotheses” should be expanded in recognition of the fact that “cognitive rigidity is linked to ideological extremism, partisanship and dogmatism across political and nonpolitical ideologies.”

“extreme right-wing partisans are characterized by specific psychological traits including cognitive rigidity and impulsivity. This is also true of extreme left-wing partisans.”

a clear inverted-U shaped curve emerged such that those on the extreme right and extreme left exhibited cognitive rigidity on neuropsychological tasks, in comparison to moderates.

“Low openness to experience is associated with prejudice against groups seen as socially unconventional (e.g., atheists, gay men and lesbians),” they write, whereas high openness is “associated with prejudice against groups seen as socially conventional (e.g., military personnel, evangelical Christians).

Analyzing these “pervasive lifestyle politics,” Ruch, Decter-Frain and Batra find that “cultural products are four times more polarized than any other segment.”

1) ideological divergence between Democrats and Republicans has widened dramatically within each domain, just as it has in Congress;

(2) ideological variation across senators’ partisan subconstituencies is now explained almost completely by party rather than state, closely tracking trends in the Senate

(3) economic, racial and social liberalism have become highly correlated across partisan subconstituencies, just as they have across members of Congress

Caughey, Dunham and Warshaw describe the growing partisan salience of racial and social issues since the 1950s:The explanatory power of party on racial issues increased hugely over this period and that of state correspondingly declined. We refer to this process as the “ideological nationalization” of partisan subconstituencies.

In the late 1950s, they continue,party explained almost no variance in racial conservatism in either arena. Over the next half century, the Senate and public time series rise in tandem.

Contrary to the claim that racial realignment had run its course by 1980, they add, “our data indicate that differences between the parties continued to widen through the end of the 20th century, in the Senate as well as in the mass public. By the 2000s, party explained about 80 percent of the variance in senators’ racial conservatism and nearly 100 percent of the variance in the mass public.

“it has limited the two parties’ abilities to tailor their positions to local conditions. Moreover, it has led to greater geographic concentration of the parties’ respective support coalitions.”

Today, across all offices, conservative states are largely dominated by Republicans, whereas the opposite is true of liberal states. The ideological nationalization of the party system thus seems to have undermined party competition at the state level.

this will continue to give ideological extremists an advantage in both parties’ primaries. It also means that the pool of people that run for office is increasingly extreme.

It will probably reduce partisans’ willingness to vote for the out-party. This could dampen voters’ willingness to hold candidates accountable for poor performance and to vote across party lines to select higher-quality candidates. This will probably further increase the importance of primaries as a mechanism for candidate selection.

Looking over the contemporary political landscape, there appear to be no major or effective movements to counter polarization.

As the McCoy-Press report shows, only 16 of the 52 countries that reached levels of pernicious polarization succeeded in achieving depolarization and in “a significant number of instances later repolarized to pernicious levels. The progress toward depolarization in seven of 16 episodes was later undone.”

That does not suggest a favorable prognosis for the United States.

Republicans do not directly voice a preference for the integration of church and state. For instance, 58% of Republicans and Republican leaners say the federal government should never declare any religion as the official religion of the United States, while a quarter of Republicans (26%) say that the government should declare the U.S. a Christian nation. By comparison, among Democrats and those who lean toward the Democratic Party, 80% say the government should never declare any official religion, and just 6% want the government to declare the U.S. a Christian nation.

Nearly four-in-ten Black Americans (38%) say public school teachers should be allowed to lead students in Christian prayers, somewhat higher than the 31% of White Americans who say this. And about one-in-five U.S. Hispanics (22%) say the federal government should stop enforcing the separation of church and state, roughly on par with the 19% of White Americans who say this.

Overall, more than half of U.S. adults (55%) express clear support for the principle of separation of church and state when measured this way. This includes 28% who express a strong church-state separationist perspective (they prefer the church-state separationist view in five or six of the scale’s questions and the church-state integrationist position in none) and an additional 27% who express more moderate support for the church-state separationist perspective. By contrast, roughly one-in-seven U.S. adults (14%) express support for a “church-state integrationist” perspective as measured by the survey.

Most people who support separation of church and state are Democrats or lean toward the Democratic Party, think Donald Trump was a “poor” or “terrible” president, say immigrants strengthen American society, and reject the notion that society is better off if people prioritize getting married and having children. More than half of people with a church-state separationist perspective say it is “a lot” more difficult to be a Black person than a White person in the U.S., and that while the U.S. is one of the greatest countries in the world, there are other countries that are also great.

Most Democrats and those who lean toward the Democratic Party (72%) prefer church-state separation, compared with 38% of Republicans – although even Republicans are more likely to express this view than to consistently favor the integration of church and state (25%).

Support for separation of church and state is slightly higher among men than women; women are more likely than men to be in the “no opinion” category. College graduates are far more supportive of church-state separation than are those with lower levels of education. Similarly, young adults (ages 18 to 29) are more likely than their elders to consistently favor the separation of church and state.

On each of the six scale items, majorities of those in the church-state integrationist category express support for the intermingling of religion and government, ranging from 60% who say the federal government should advocate Christian religious values to 88% who favor allowing towns to exhibit religious displays and public school teachers to lead Christian prayers. By contrast, most church-state separationists take the opposite position on all six questions, ranging from 58% who say religious displays should be kept off public property to 95% who say the federal government should never declare any official religion.

they think religious displays should be permitted on public property (71%) and are comfortable with public school teachers leading Christian prayers (60%). But far fewer think the government should stop enforcing separation of church and state (39%) or that the U.S. Constitution was divinely inspired (29%). And clear majorities say the federal government should never declare an official religion (62%) and should advocate moral values shared by many faiths (61%) rather than Christian values.

Among White evangelical Protestants, for example, fewer than half (36%) express consistent support for a church-state integrationist perspective, although this is larger than the share of White evangelicals who favor the separation of church and state (26%). An additional 28% have mixed views.

By comparison, people who favor church-state integration are mostly Republicans and Republican leaners, think Trump was a “good” or “great” president, say the growing numbers of immigrants in the U.S. threaten traditional American values, and feel that society would be better off if more people prioritized getting married and having children. Church-state integrationists are far more inclined than church-state separationists to say that it is “no more difficult” to be Black than White in American society (42% vs. 13%), and that the U.S. “stands above” all other countries (40% vs. 15%).

A survey by the American Association of Colleges for Teacher Education found that 19 percent of undergraduate-level and 11 percent of graduate-level teaching programs saw a significant drop in enrollment this year.

combined with longstanding frustrations over low pay compared with professions that require similar levels of education.

After months of seeing only her roommates, moving around a classroom brimming with fourth and fifth graders was nerve-racking

“People are weighing whether or not it makes sense to go to a classroom when there are alternatives that may seem safer,

while they might have pictured themselves holding students’ hands and forming deep relationships, they’re now finding themselves staring at faces on a Zoom grid instead.

Educators have struggled with recruitment to the profession since long before the pandemic. In recent years, about 8 percent of public schoolteachers were leaving the work force annually, through retirement or attrition.

the secretary of education, recently called for financial help to reopen schools safely, which will allow them to bring on more employees so they can make their classes smaller. The Covid-19 relief package approved by President Biden includes $129 billion in funding for K-12 schools, which can be used to increase staff.

that teaching has historically been a “recession-proof profession” that sometimes attracts more young people in times of crisis.

“Seeing her make her students laugh made me realize how much a teacher can impact someone’s day,” she said. “I was like, whoa, that’s something I want to do.”

And among Democratic voters, there is little confidence in him as the standard-bearer once again in 2024.

Forty-four percent said someone else would be better,

Overall, 58% said they trust elections in the country either a great deal or a good amount.

But while almost 9 in 10 Democrats and 60% of independents said so, just a third of Republicans agreed.

There was more trust in state and local governments than the electoral process overall — even though all elections in this country are conducted at the local level.

Republicans, though, did seem affected by Trump's messaging, because 60% said they have less confidence that their state and local governments will conduct the elections fairly and accurately since the 2020 presidential election.

three-quarters of Republicans said those extra counts happened mostly because there are real cases of fraud in these states.

making false claims about the election being rigged mostly because he didn't like his loss.

he overwhelming majority of Republicans say they simply don't believe it. It's a lie that Trump continues to push and is amplified by the conservative media echo chamber.

About half of those with them say they trust elections, while less than 3 in 10 without degrees said so.

But when it came to Trump's claims, those without degrees were 10 points more likely to believe him.

Nonwhites were 10 points more likely to say Democrats have a better chance of winning with Biden than without him — but even they were split with 43% saying so and 43% saying someone else would be better.

Trump starts in a better position than Biden with his base, but it's still not an overwhelming vote of confidence for a former president with as much sway as he appears to have with GOP elected officials.

His voice was a powerful force for nonviolence in the anti-apartheid movement, earning him a Nobel Peace Prize in 1984.

“You are overwhelmed by the extent of evil,” he said. But, he added, it was necessary to open the wound to cleanse it. In return for an honest accounting of past crimes, the committee offered amnesty, establishing what Archbishop Tutu called the principle of restorative — rather than retributive — justice.

Archbishop Tutu preached that the policy of apartheid was as dehumanizing to the oppressors as it was to the oppressed. At home, he stood against looming violence and sought to bridge the chasm between Black and white; abroad, he urged economic sanctions against the South African government to force a change of policy.

But as much as he had inveighed against the apartheid-era leadership, he displayed equal disapproval of leading figures in the dominant African National Congress, which came to power under Nelson Mandela in the first fully democratic elections in 1994.

“many, too many, of our people live in grueling, demeaning, dehumanizing poverty.”

“We are sitting on a powder keg,” he said.

The cause of death was cancer, the Desmond and Leah Tutu Legacy Foundation said, adding that Archbishop Tutu had died in a care facility.

“I think we are at a bad place in South Africa,” Archbishop Tutu told The New York Times Magazine in 2010, “and especially when you contrast it with the Mandela era. Many of the things that we dreamed were possible seem to be getting more and more out of reach. We have the most unequal society in the world.”

This government, our government, is worse than the apartheid government,” he said, “because at least you were expecting it with the apartheid government.”

In elections in 2016, while still under the leadership of Mr. Zuma, the party’s share of the vote slipped to its lowest level since the end of apartheid. Mr. Ramaphosa struggled to reverse that trend, but earned some praise later for his robust handling of the coronavirus crisis.

Politics were inherent in his religious teachings. “We had the land, and they had the Bible,” he said in one of his parables. “Then they said, ‘Let us pray,’ and we closed our eyes. When we opened them again, they had the land and we had the Bible. Maybe we got the better end of the deal.”

Although Archbishop Tutu, like other Black South Africans of his era, had suffered through the horrors and indignities of apartheid, he did not allow himself to hate his enemies.

He coined the phrase “rainbow nation” to describe the new South Africa emerging into democracy, and called for vigorous debate among all races.

Archbishop Tutu had always said that he was a priest, not a politician, and that when the real leaders of the movement against apartheid returned from jail or exile he would serve as its chaplain.

While he never forgot his father’s shame when a white policeman called him “boy” in front of his son, he was even more deeply affected when a white man in a priest’s robe tipped his hat to his mother, he said.

But Archbishop Tutu did not stay entirely out of the nation’s business.

When Desmond was hospitalized with tuberculosis, Father Huddleston visited him almost every day. “This little boy very well could have died,” Father Huddleston told an interviewer many years later, “but he didn’t give up, and he never lost his glorious sense of humor.”

After his recovery, Desmond wanted to become a doctor, but his family could not afford the school fees. Instead he became a teacher, studying at the Pretoria Bantu Normal College and earning a bachelor’s degree from the University of South Africa. He taught high school for three years but resigned to protest the Bantu Education Act, which lowered education standards for Black students.

By then he was married to Nomalizo Leah Shenxane, a major influence in his life

He was named Anglican dean of Johannesburg in 1975 and consecrated bishop of Lesotho the next year. In 1978 he became the first Black general secretary of the South African Council of Churches, and began to establish the organization as a major force in the movement against apartheid.

Under Bishop Tutu’s leadership, the council established scholarships for Black youths and organized self-help programs in Black townships. There were also more controversial programs: Lawyers were hired to represent Black defendants on trial under the security laws, and support was provided for the families of those detained without trial.

A month after he was awarded the Nobel Peace Prize in 1984, Desmond Tutu became the first Anglican bishop of Johannesburg when the national church hierarchy intervened to break a deadlock between Black and white electors. He was named archbishop of Cape Town in 1986, becoming spiritual head of the country’s 1.5 million Anglicans, 80 percent of whom were Black.

“I am a man of peace, but not a pacifist.”

In 2021, as he approached his 90th birthday, he pitched into a fraught debate as disinformation about coronavirus vaccines swirled.

He remained equally outspoken even in later years. In 2003 he criticized his own government for backing Zimbabwe’s president, Robert Mugabe, who had a long record of human rights abuses.

On his frequent trips abroad during the apartheid era, Archbishop Tutu never stopped pressing the case for sanctions against South Africa. The government struck back and twice revoked his passport, forcing him to travel with a document that described his citizenship as “undetermined.”

Still, when the Truth and Reconciliation Commission issued its final findings in 2003, Archbishop Tutu’s imprint was plain. It warned the government against issuing a blanket amnesty to perpetrators of the crimes of apartheid and urged businesses to join with the government in delivering reparations to the millions of Black people victimized by the former white minority government.

Archbishop Tutu officially retired from public duties in 2010. One of his last major appearances came that year, when South Africa hosted the World Cup

But he did not retreat from the public eye entirely. In June 2011, he joined Michelle Obama at the new Cape Town Stadium, built for the tournament, where she was promoting physical fitness during a tour of southern Africa.

In an interview in the early 1980s, he said: “Blacks don’t believe that they are introducing violence into the situation. They believe that the situation is already violent.”

“There is nothing to fear,” he said. “Don’t let Covid-19 continue to ravage our country, or our world. Vaccinate.”

Teachers are facing a rising tide of disruptive behavior.

“Hate Crime Reports in U.S. Surge to the Highest Level in 12 Years, F.B.I. Says.” The F.B.I. found that between 2019 and 2020 the number of attacks targeting Black people, for example, rose to 2,871 from 1,972.

The number of gun purchases has soared. In January 2021, more than two million firearms were bought, The Washington Post reported, “an 80 percent year-over-year spike and the third-highest one-month total on record.”

As Americans’ hostility toward one another seems to be growing, their care for one another seems to be falling.

the share of Americans who give to charity is steadily declining. In 2000, 66.2 percent of households made a charitable donation. But by 2018 only 49.6 percent did.

now the college students I know fear that one errant sentence could lead to social death. That’s a monumental sea change.

not every trend is bad.

Substance use among teenagers, for example, seems to be declining.

t something darker and deeper seems to be happening as well — a long-term loss of solidarity, a long-term rise in estrangement and hostility.

This is what it feels like to live in a society that is dissolving from the bottom up as much as from the top down.

What the hell is going on? The short answer: I don’t know.

I also don’t know what’s causing the high rates of depression, suicide and loneliness that dogged Americans even before the pandemic and that are the sad flip side of all the hostility and recklessness I’ve just described.

We can round up the usual suspects: social media, rotten politics. When President Donald Trump signaled it was OK to hate marginalized groups, a lot of people were bound to see that as permission.

the fraying of the social fabric. Last year, Gallup had a report titled, “U.S. Church Membership Falls Below Majority for First Time.”

“America Is a Nation of Narcissists, According to Two New Studies.”

there must also be some spiritual or moral problem at the core of this. Over the past several years, and over a wide range of different behaviors, Americans have been acting in fewer pro-social and relational ways and in more antisocial and self-destructive ways. But why?

They also provided up to three meals a day for children, with some offering prepared meals for mothers to take with them when they picked up their kids.

“The ones that we often hear about were the ‘model’ day nurseries that were set up at airplane factories [on the West coast],” says Michel. “Those were ones where the federal funding came very quickly, and some of the leading voices in the early childhood education movement…became quickly involved in setting [them] up,” she says. 

For these centers, organizers enlisted architects to build attractive buildings that would cater to the needs of childcare, specifically. “There was a lot of publicity about those, but those were unusual. Most of the childcare centers were kind of makeshift. They were set up in [places like] church basements.”

When the World War II childcare centers first opened, many women were reluctant to hand their children over to them. According to Chris M. Herbst, a professor of public affairs at Arizona State University who has written about these programs in the Journal of Labor Economics, a lot of these women ended up having positive experiences.

As the war ended in August 1945, the Federal Works Agency announced it would stop funding childcare as soon as possible. Parents responded by sending the agency 1,155 letters, 318 wires, 794 postcards and petitions with 3,647 signatures urging the government to keep them open. In response, the U.S. government provided additional funding for childcare through February 1946. After that, it was over.

This was during the Cold War, a time when anti-childcare activists pointed to the fact that the Soviet Union funded childcare as an argument for why the United States shouldn’t. President Richard Nixon vetoed the bill, arguing that it would “commit the vast moral authority of the National Government to the side of communal approaches to child rearing over against the family-centered approach.”

U.S. history that the country came close to instituting universal childcare.

These newcomers, especially Muslims, are said to be fundamentally opposed to both France and French values. Unless the country turns back the clock, and puts “real” Frenchmen in charge again, it is supposedly doomed. Islamism, Le Pen has argued, is a “totalitarianism” that aims to “subjugate France.”

France’s left rightly rejects both conspiracy theories about a “great replacement” and attempts to blame immigrants for the concentrated poverty that does persist in some French suburbs. But even as it has contested who is to blame for the current malaise, it has, in its own way, mirrored the relentless pessimism of the right.

Many of the loudest left-wing voices in France also depict life in the banlieues as bleak and dystopian.

they, too, give the impression that most immigrants and their descendants are perpetually stuck at the very lowest rungs of society.

American reality is much more hopeful than the pessimistic narratives that are now so fashionable suggest.

This pessimism could not have become so dominant if it did not have roots in reality.

yet, life in contemporary France is much better than the dominant discourse on either the right or the left now seems to suggest. Indeed, France has successfully managed to integrate the majority of its immigrants over the course of the past decades

Far from being stuck in poverty or welfare dependency, most immigrants are experiencing rapid social, economic, and educational mobility. According to one large study by European economists, for example, the children and grandchildren of immigrants are more likely to improve their living conditions than the children and grandchildren of similarly positioned “natives.”

Because of the failure of the French mainstream to contest the pessimistic narrative of the far right, these facts are barely known in the country

Under those circumstances, it is hardly surprising that so many voters are choosing to seek fault with outsiders rather than themselves.M

he difference lies in who is blamed for these dystopian conditions: The real culprits, according to more progressive pessimists, are the incessant discrimination and racism that define contemporary France.

The majority of African Americans are middle-class. Most have completed high school and about half have, if they are below the age of 40, spent some time at a community college or research university. Black Americans are more likely to work in white-collar jobs than in blue-collar ones. They are more likely to get their health insurance from their employers than to either have to purchase it on an open marketplace or be uninsured.

Black Americans are actually more likely than their white fellow citizens to “believe in the American dream” or to say that the country’s best days still lie ahead.

Immigrants fared very well, rapidly boosting their incomes from one generation to the next. And this turned out to be true irrespective of their ethnic or geographical origin. “Children of immigrants from nearly every sending country,” the economists write, “have higher rates of upward mobility than the children of the US-born.”

an intriguing possibility: What if the problem isn’t that churches are asking too much of their members, but that they aren’t asking nearly enough?

The Great Dechurching finds that religious abuse and more general moral corruption in churches have driven people away

But Davis and Graham also find that a much larger share of those who have left church have done so for more banal reasons. The book suggests that the defining problem driving out most people who leave is … just how American life works in the 21st century.

Contemporary America simply isn’t set up to promote mutuality, care, or common life. Rather, it is designed to maximize individual accomplishment as defined by professional and financial success

Such a system leaves precious little time or energy for forms of community that don’t contribute to one’s own professional life or, as one ages, the professional prospects of one’s children

Workism reigns in America, and because of it, community in America, religious community included, is a math problem that doesn’t add up.

for most Americans who were once a part of churches but have since left, the process of leaving was gradual, and in many cases they didn’t realize it was even happening until it already had. It’s less like jumping off a cliff and more like driving down a slope, eventually realizing that you can no longer see the place you started from.

a typical evangelical dechurcher: a 30-something woman who grew up in a suburban megachurch, was heavily invested in a campus ministry while in college, then after graduating moved into a full-time job and began attending a young-adults group in a local church. In her 20s, she meets a guy who is less religiously engaged, they get married, and, at some point early in their marriage, after their first or second child is born, they stop going to church. Maybe the baby isn’t sleeping well

In other cases, a person might be entering mid-career, working a high-stress job requiring a 60- or 70-hour workweek. Add to that 15 hours of commute time, and suddenly something like two-thirds of their waking hours in the week are already accounted for. And so when a friend invites them to a Sunday-morning brunch, they probably want to go to church, but they also want to see that friend, because they haven’t been able to see them for months. The friend wins out.

After a few weeks of either scenario, the thought of going to church on Sunday carries a certain mental burden with it—you might want to go, but you also dread the inevitable questions about where you have been.

The underlying challenge for many is that their lives are stretched like a rubber band about to snap—and church attendance ends up feeling like an item on a checklist that’s already too long.

In theory, the Christian Church could be an antidote to all that. What is more needed in our time than a community marked by sincere love, sharing what they have from each according to their ability and to each according to their need, eating together regularly, generously serving neighbors, and living lives of quiet virtue and prayer

A healthy church can be a safety net

Perhaps more important, it reminds people that their identity is not in their job or how much money they make; they are children of God, loved and protected and infinitely valuable.

But a vibrant, life-giving church requires more, not less, time and energy from its members. It asks people to prioritize one another over our career, to prioritize prayer and time reading scripture over accomplishment.

If people are already leaving—especially if they are leaving because they feel too busy and burned out to attend church regularly—why would they want to be part of a church that asks so much of them?

The problem in front of us is not that we have a healthy, sustainable society that doesn’t have room for church. The problem is that many Americans have adopted a way of life that has left us lonely, anxious, and uncertain of how to live in community with other people.

The tragedy of American churches is that they have been so caught up in this same world that we now find they have nothing to offer these suffering people that can’t be more easily found somewhere else

American churches have too often been content to function as a kind of vaguely spiritual NGO, an organization of detached individuals who meet together for religious services that inspire them, provide practical life advice, or offer positive emotional experiences

Too often it has not been a community that through its preaching and living bears witness to another way to live.

The theologian Stanley Hauerwas captured the problem well when he said that “pastoral care has become obsessed with the personal wounds of people in advanced industrial societies who have discovered that their lives lack meaning.” The difficulty is that many of the wounds and aches provoked by our current order aren’t of a sort that can be managed or life-hacked away. They are resolved only by changing one’s life, by becoming a radically different sort of person belonging to a radically different sort of community.

this community was thriving not because it found ways to scale down what it asked of its members but because it found a way to scale up what they provided to one another

Their way of living frees them from the treadmill of workism. Work, in this community, is judged not by the money it generates but by the people it serves. In a workist culture that believes dignity is grounded in accomplishment, simply reclaiming this alternative form of dignity becomes a radical act.

In the Gospels, Jesus tells his first disciples to leave their old way of life behind, going so far as abandoning their plow or fishing nets where they are and, if necessary, even leaving behind their parents. A church that doesn’t expect at least this much from one another isn’t really a church in the way Jesus spoke about it

, it also is likely a church that won’t survive the challenges facing us today.

The great dechurching could be the beginning of a new moment for churches, a moment marked less by aspiration to respectability and success, with less focus on individuals aligning themselves with American values and assumptions

Churches could model better, truer sorts of communities, ones in which the hungry are fed, the weak are lifted up, and the proud are cast down

DeSantis, whose “anti-woke” agenda has put Florida at the forefront of revising how Black history is taught, has come under fire for supporting a set of standards for middle school instruction that include teaching “how slaves developed skills which, in some instances, could be applied for their personal benefit.”

It all portends hopeless bifurcation, Zimmerman said, suggesting that America is becoming a place where what students learn about the country’s past will depend whether they live in a conservative or liberal state.

Conservatives contend that instruction on race and history has shifted since then to reflect liberal ideologies and values in ways inappropriate to the schoolhouse. They have advocated returning to a more traditional way of teaching American history, one less critical of the nation’s past flaws and less explicit about linking current inequalities to past injustices.

The dueling American histories “are about not just what has happened, but what we do about it going forward,” he said. “If you can tell a story that removes the harm that has been done, if you can tell a story that removes the violence, that removes the disenfranchisement, that removes the targeting of certain communities — then what you do is you change the way we believe we have to deal with it.”

Events during Trump’s presidency — including a deadly white-supremacist rally in Charlottesville, the murder of George Floyd and the publication of the New York Times’s 1619 Project reexamining the role of slavery in America’s founding — propelled the country toward a cultural conflagration over the idea that America’s history of systemic racism was still affecting minorities today.

Various institutions embraced the Black Lives Matter movement and sought to take actions aimed at acknowledging and curing past injustices. The movement was especially potent among liberals, and then-candidate Biden reoriented much of his campaign in the summer of 2020 to focus on “equity.”

A string of recent activity — from Supreme Court decision striking down college affirmative action programs to mass shootings by white supremacists to book bans by some Republican officials — has propelled the issue back to the forefront of Democratic agenda.

After the 2020 protests over Floyd’s murder, more than 160 Confederate memorials were removed, relocated or renamed, according to the Southern Poverty Law Center. Still, a January 2022 report found that there were still 723 monuments and 741 roadways dedicated to Confederates, as well as hundreds of schools, counties, parks, buildings and holidays.

“There are states that can remove history from a textbook, but they can never destroy the physical places where history happened,” Leggs said. “Historic preservation is all the more important at this moment in our history, and through our work, we can ignite both a cultural reckoning and cultural renaissance.”