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Justice McDonald based her ruling partly on testimony from asylum seekers who described harrowing conditions of confinement in U.S. detention, to which they are automatically taken when turned back by Canada.

Canada is among the United States’s closest allies; gratuitous America-bashing is not the norm there.

The question facing the administration of Prime Minister Justin Trudeau is whether its neighbor to the south still adheres to what Western democracies regard as the basic standards of dignity and decency on which the original treaty was based. The evidence suggests it does not.

In 1611, while working in Rome, Orazio asked a colleague, the painter Agostino Tassi, to tutor his daughter privately. She was 17. One day, drawing Artemisia in close to examine a painting, Tassi pushed her into a bedroom, threw her on the bed, covered her mouth and raped her. She resisted, scratching his face, even trying to knife him in the chest.

In 2011, a trove of letters was discovered, some written by Artemisia and some by her husband. They included love letters between Artemisia and a wealthy Florentine nobleman named Francesco Maringhi. Their affair appears to have begun in 1618; the date of this self-portrait is given as 1615-1618.

Only when he reneged on his promise did Orazio take him to court. The 1612 trial lasted seven months. Not only did Artemisia have to describe the assault; she also had the veracity of her account “put to the test” by a device called a sibille. As cords of metal and rope were gradually tightened around her fingers (a particularly cruel form of torture for a painter) she repeated her testimony.

She was believed. Tassi, a known criminal, was convicted. As a favorite of the Pope, though, he served little time, and thrived in his subsequent career. But so did Artemisia.

The Hungarian case, Republic of Hungary v. Simon, No. 18-1447, was brought by 14 Holocaust survivors, four of them United States citizens, who said their property was stolen by Hungary and its state-owned railway, which deported hundreds of thousands of Jews to Nazi death camps in the summer of 1944.

Gregory Silbert, a lawyer for Hungary, said its courts should be allowed to address the matter.

Three-judge panels of the United States Court of Appeals for the District of Columbia Circuit ruled against both Hungary and Germany, saying the cases could proceed

The basic legal question for the justices in both cases is whether the disputes should be resolved by American courts

The German case, Federal Republic of Germany v. Philipp, No. 19-351, concerns the Guelph Treasure, a trove of medieval religious art that was once owned by a consortium of Jewish art dealers in Frankfurt and that is now estimated to be worth $250 million.

Benjamin W. Snyder, a lawyer for the federal government who argued in support of Hungary, took a position that frustrated several justices.

“The State Department simply doesn’t feel that it has sufficient information to provide the court with a recommendation,” Mr. Snyder said.

Ms. Harrington responded that her case, a potential class action, was at an early stage and that “it’s pure speculation at this point” to try to calculate her clients’ damages.

A supporting brief from Hungarian Holocaust victims argued that trying to sue in that country was pointless. It described a case brought there by a 92-year-old plaintiff whose suit was dismissed for lack of evidence beyond her sworn testimony and who was ordered to pay the government’s legal fees.

“This would put courts of the United States,” Mr. Kneedler said, “in the business of making sensitive judgments about the conduct of foreign governments, including perhaps some of our closest allies

whose expensive self-empowerment courses were taken by Hollywood celebrities, professional athletes and top business school graduates. Many people joined Nxivm (pronounced NEX-ee-um) hoping it would help them overcome their insecurities and give them a sense of purpose.

Those women, who were called “slaves,” were branded with his initials near their pelvises and assigned to have sex with him. They adhered to strict diets, restricted to as low as 500 calories a day. They were required to hand over collateral, including photos of their genitals that they feared would be released if they disobeyed orders.

Prosecutors charged him with racketeering, applying a statute that had been used to dismantle the major Mafia families in New York. The jury found him guilty of crimes that included child pornography, forced labor, sex trafficking, identity theft and obstruction of justice.

He is trying to create a podcast about his case and set up a contest to find errors in his prosecution in exchange for a $25,000 cash prize, according to court filings.

Membership in Nxivm, whose courses were thousands of dollars apiece, was by invitation only. As the curriculum progressed, Mr. Raniere used psychological manipulation to indoctrinate his followers into total obedience, former members have said.

Prosecutors have said in court papers that Mr. Raniere deserves a life sentence, a punishment that is typically reserved for cases involving deaths or murders.

Still, federal prosecutors have said Mr. Raniere’s unwillingness to accept responsibility and his contempt for his victims demonstrated that a life sentence was the only way to stop him from hurting more people.

After Daniela developed feelings for another man, Mr. Raniere threatened to deport her back to Mexico unless she confined herself to a room, according to trial testimony. She stayed in the room for almost two years, an experience that pushed her to the brink of suicide, she said.

Many of his supporters had careers at prominent finance, consulting and law firms.

a modern-day Svengali.”

compared himself to Einstein and Gandhi while touting Nxivm as a “community guided by humanitarian principles that seek to empower people.”

he created a secret master-slave group for women within Nxivm called DOS, where stick-thin devotees were branded with his initials above their genitals, made to wear dog collars and submit to unwanted sex with Raniere and other members, the feds said.

who went by the title “The Vanguard” — preyed on the young as he committed what the FBI called “serious crimes against humanity.”

part of his bizarre plan to use her as some kind of “vessel” to supposedly achieve immortality — and took porno shots of her, according to testimony at his trial.

Many were then branded with a cauterizing pen in ceremonies videotaped by other members to prove their loyalty to the group, some women said.

“The world closed in on me,” she recalled. “Every degree of freedom I had was lost.”

In June 2019, the jury took under five hours to convict Raniere of all of the seven counts against him, including for sex-trafficking, racketeering, child pornography and forced labor. He faces 15 years to life on the charges.

The sentencing comes amid heightened interest in the case, with two recent docu-series — HBO’s “The Vow” and Starz’ “Seduced” — featuring survivors telling their stories.

Raniere, who did not testify at his trial, has also vowed to protest his innocence.

Taylor served as a national security adviser on the committee and was a leading contributor to the task force report on combating terrorist and foreign fighter travel, which the committee released in 2015.

He faced criticism from some of the company’s employees because of his role in the administration when Ms. Nielsen helped enable the separation of migrant children from their families at the border.

he intends to banish to the sunken place longstanding doctrines protecting the right to vote. But Kavanaugh, at the very least, rejects some parts of the nihilistic approach shared by Justices Clarence Thomas, Samuel Alito, and Neil Gorsuch.

her approach to constitutional questions resembles that of Thomas and Gorsuch. Chief Justice John Roberts, who is himself frequently hostile to voting rights law, has written that he thinks his conservative colleagues are going too far i

was most visible in Andino v. Middleton, a recent decision that reinstated a South Carolina law requiring absentee voters to have another person sign their ballot as a witness.

he did not embrace the extreme position of Justices Thomas, Alito, and Gorsuch,

Kavanaugh handed down another opinion suggesting that, while he is not as hostile to voting rights as his most conservative colleagues, he still wants to make radical changes that would profoundly impact American democracy.

appears to be torn between a belief that well-established rules governing election disputes should be abandoned, and a competing understanding that it is unfair to disenfranchise voters who followed the rules that were in place at the time when those voters cast their ballots.

Purcell v. Gonzales (2006), a case which — at least according to Kavanaugh — established that “federal courts ordinarily should not alter state election rules in the period close to an election.”

“The Constitution ‘principally entrusts the safety and the health of the people to the politically accountable officials of the States,’” Kavanaugh wrote. Therefore, “it follows that a State legislature’s decision either to keep or to make changes to election rules to address COVID–19 ordinarily ‘should not be subject to second-guessing by an ‘unelected federal judiciary,’

Let state legislatures decide how elections will be conducted in each state, for better or for worse. And don’t intervene even if those decisions are likely to disenfranchise voters.

that the Supreme Court should take unprecedented steps to overrule state judges and other state officials who try to make it easier to vote. But he also did not join a recent opinion by Alito that suggested that the Court may step in after the election to toss out ballots

Thomas, Alito, and Gorsuch took the extraordinary position that voters who failed to anticipate that the Supreme Court would change the rules after their unwitnessed ballot was already cast should have their ballots tossed out.

Democratic National Committee v. Wisconsin State Legislature, a case that determined that ballots that arrive after Election Day in Wisconsin shall not be counted, Kavanaugh pointed to a provision of the Constitution that provides that “the rules for Presidential elections are established by the States ‘in such Manner as the Legislature thereof may direct.’”

“in accordance with the State’s prescriptions for lawmaking, which may include the referendum and the Governor’s veto.”

the Supreme Court of the United States has the final word on questions of federal law, but state supreme courts have the final say on questions of their own state’s law.

It could mean that a state governor cannot veto a state election law (because the governor is not the “legislature”). Or that a state constitution may not empower an independent commission to draw un-gerrymandered legislative maps (because the commission is not the “legislature”).

Kavanaugh appears to be largely indifferent to voting rights, and is willing to give state legislatures a great deal of leeway to disenfranchise voters.

On Wednesday night, the Supreme Court handed down orders in Republican Party of Pennsylvania v. Boockvar and Moore v. Circosta, which concern whether late-arriving ballots should be counted in Pennsylvania and North Carolina. In both cases, state officials — but not the state legislature — decided that ballots that are mailed before Election Day and that arrive during a brief window after the election should be counted.

but they didn’t exactly tell the GOP “no,” either. The Court denied the GOP’s request to order, in advance of the election, that late-arriving ballots will not be counted. But an ominous opinion by Alito suggests that the Court might revisit this question after the election.

Alito wrote in a concurring opinion in Republican Party, which was joined by Thomas and Gorsuch. Nevertheless, he added that the case “remains before us” and could be decided “under a shortened schedule” after the election takes place.

Voters, in other words, might mail their ballots close to Election Day, believing that they can rely on state officials and lower courts that have said that these ballots will be counted, only to have the Supreme Court change the rules after the election is over — and order these ballots tossed out.

But Kavanaugh hasn’t yet shown the same willingness to disenfranchise people who followed the rules — or, at least, who followed the rules that were in place when those voters cast their ballots.

It may be a Biden blowout, or a fair-and-square Trump win. But if it’s close, and if Pennsylvania or North Carolina is pivotal, these are the competing considerations that Kavanaugh, likely the swing vote, will be wrestling with.

“at how profoundly divided we’ve become. Donald Trump capitalized on that — he didn’t invent it — but someday soon we’re going to have figure out how to bring our country together, because right now we’re on a dangerous path, so very dangerous, and so vulnerable to bad actors.”

I can’t know all their motives for wanting to speak to me, but one thing many of them share is a desire to make clear that the alarm bells heard across the country are ringing loudly inside the administration too, where there are public servants looking to avert conflict, at all costs.

History may note that the most important thing that happened that day had little to do with the religious leader and his large life, save a single thread of his legacy.

You don’t know Donald Trump like we do. Even though they can’t predict exactly what will happen, their concerns range from the president welcoming, then leveraging, foreign interference in the election, to encouraging havoc that grows into conflagrations that would merit his calling upon U.S. forces.

“That’s really him. Not the myth that’s been created. That’s Trump.”

He’d switch subjects, go on crazy tangents, abuse and humiliate people, cut them off midsentence. Officials I interviewed described this scenario again and again.

Even if it takes weeks or months before the result is known and fully certified, it could be a peaceful process, where all votes are reasonably counted, allowing those precious electors to be distributed based on a fair fight. The anxiety we’re feeling now could turn out to be a lot of fretting followed by nothing much, a political version of Y2K.Or not.

For Mr. Trump, the meeting was a face-to-face lifeline call. When he returned to Washington, he couldn’t stop talking about troop withdrawals, starting with Afghanistan. During his campaign, he had frequently mentioned his desire to bring home troops from these “endless wars.”

“were it Obama or Bush, or whatever, they’d meet Billy Graham’s grandson and they’d be like ‘Oh that’s interesting,’ and take it to heart, but then they’d go and they’d at least try to validate it with the policymakers, or their military experts. But no, with him, it’s like improv. So, he gets this stray electron and he goes, ‘OK, this is the ground truth.’ ”

Senior leadership of the U.S. government went into a panic. Capitol Hill, too. John Bolton, who was still the national security adviser then, and Virginia Boney, then the legislative affairs director of the National Security Council, hit the phones, calling more than a dozen senators from both parties.

“Is there any way we can reverse this?” he pleaded. “What can we do?”

Mr. Kelly was almost done cleaning out his office. He, too, had had enough. He and Mr. Trump had been at each other every day for months. Later, he told The Washington Examiner, “I said, whatever you do — and we were still in the process of trying to find someone to take my place — I said whatever you do, don’t hire a ‘yes man,’ someone who won’t tell you the truth — don’t do that.”

“I think the biggest shock he had — ’cause his assumption was the generals, ‘my generals,’ as he used to say and it used to make us cringe — was this issue of, I think, he just assumed that generals would be completely loyal to the kaiser,”

In February 2019, William Barr arrived as attorney general, having auditioned for the job with a 19-page memo arguing in various and creative ways that the president’s powers should be exercised nearly without limits and his actions stand virtually beyond review.

“President Trump serves the American people by keeping his promises and taking action where the typical politician would provide hollow words,” she said. “The president wants capable public servants in his administration who will enact his America First agenda and are faithful to the Constitution — these principles are not mutually exclusive. President Trump is delivering on his promise to make Washington accountable again to the citizens it’s meant to serve and will always fight for what is best for the American people.”

To replace Mr. Coats, Trump selected Representative John Ratcliffe of Texas, a small-town mayor-turned-congressman with no meaningful experience in intelligence — who quickly withdrew from consideration after news reports questioned his qualifications; he lacked support among key Republican senators as well.

There are many scenarios that might unfold from here, nearly all of them entailing weeks or even months of conflict, and giving an advantage to the person who already runs the U.S. government.

“sends letters constantly now, berating, asking for the sun, moon, stars, the entire Russia investigation, and then either going on the morning talk shows or calling the attorney general whenever he doesn’t get precisely what he wants.” The urgency, two F.B.I. officials said, ratcheted up after Mr. Trump was told three weeks ago that he wouldn’t get the “deliverables” he wanted before the election of incriminating evidence about those who investigated and prosecuted his former national security adviser, Michael Flynn.

The speculation is that they could both be fired immediately after the election, when Mr. Trump will want to show the cost paid for insufficient loyalty and to demonstrate that he remains in charge.

Nov. 4 will be a day, said one of the former senior intelligence officials, “when he’ll want to match word with deed.” Key officials in several parts of the government told me how they thought the progression from the 3rd to the 4th might go down.

A group could just directly attack a polling place, injuring poll workers of both parties, and creating a powerful visual — an American polling place in flames, like the ballot box in Massachusetts that was burned earlier this week — that would immediately circle the globe.

Would that mean that Mr. Trump caused any such planned activities or improvisations? No, not directly. He’s in an ongoing conversation — one to many, in a twisted e pluribus unum — with a vast population, which is in turn in conversations — many to many — among themselves.

“stand back and stand by” instructions? Is Mr. Trump telling his most fervent supporters specifically what to do? No. But security officials are terrified by the dynamics of this volatile conversation.

Conservative media could then say the election was being stolen, summoning others to activate, maybe violently. This is the place where cybersecurity experts are on the lookout for foreign actors to amplify polling location incidents many times over, with bots and algorithms and stories written overseas that slip into the U.S. digital diet.

Those groups are less structured, more like an “ideology or movement,” as Mr. Wray described them in his September testimony. But, as a senior official told me, the numbers on the left are vast.

That army Trump can direct in the difficult days ahead and take with him, wherever he goes. He may activate it. He may bargain with it, depending on how the electoral chips fall. It’s his insurance policy.

Inside the Biden campaign they are calling this “too big to rig.”

Races tend to tighten at the end, but the question is not so much the difference between the candidates’ vote totals, or projections of them, as it is what Mr. Trump can get his supporters to believe. Mr. Trump might fairly state, at this point, that he can get a significant slice of his base to believe anything.

There were enormous efforts to do so, largely but not exclusively by the Russians, in 2016, when election systems in every state were targeted.

The lie easily outruns truth — and the best “disinformation,” goes a longtime C.I.A. rule, “is actually truthful.” It all blends together. “Then the president then substantiates it, gives it credence, gives it authority from the highest office,” says the senior government official.

Mr. Trump will claim some kind of victory on Nov. 4, even if it’s a victory he claims was hijacked by fraud — just as he falsely claimed that Hillary Clinton’s three million-vote lead in the popular vote was the result of millions of votes from unauthorized immigrants.

In the final few weeks of the campaign, and during Mr. Trump’s illness, he’s done two things that seem contradictory: seeking votes from anyone who might still be swayed and consolidating and activating his army of most ardent followers.

The F.B.I. has been under siege since this past summer, according to a senior official who spoke on the condition of anonymity. “The White House is using friendly members of Congress to try to get at certain information under the guise of quote-unquote, oversight, but really to get politically helpful information before the election,”

“They’re the reason he took off the damned mask when he got to the White House” from Walter Reed, the official said. “Those people eat that up, where any reasonable, rational person would be horrified.

You ask it to be refilmed, and you take off your mask, which, in my mind, has become a signal to his core base of supporters that are willing to put themselves at risk and danger to show loyalty to him.”

the right to abortion cannot be a constitutional right because states restricted abortion in 1868 at the time of the ratification of the 14th Amendment. Mississippi argues that the public in 1868 would have understood the 14th Amendment to permit state restrictions on abortion to continue.

This is not a new argument—it formed the basis of then-Justice William Rehnquist’s dissent in Roe and was made repeatedly by Justice Antonin Scalia over the course of his career on the bench, including in his dissent in Casey

Chief Justice John Roberts recognized in his confirmation testimony, it is “completely circular,” using state practice to interpret the constraints the 14th Amendment was written to impose on the states.

the text and history of the 14th Amendment provide no support for the idea that the courts should look to state practice in 1868 to define the scope of the amendment’s protections.

For good reason, state practice in 1868 has never been a measure of what fundamental, personal rights are guaranteed against state infringement by the 14th Amendment. This is illustrated not only by Roe and Casey—which explicitly rejected the idea that the state practice in 1868 fixes the fundamental rights for all future generations—but also by many other landmark Supreme Court rulings vindicating the 14th Amendment’s promise of liberty for all.

In 1965, in Griswold v. Connecticut, the Supreme Court struck down a restriction on the use of birth control dating back to 1879, holding that it infringed on the right of a married couple to choose whether to start a family and bear children.

In 2003, in Lawrence v. Texas, the Supreme Court held that the 14th Amendment protected a right to sexual intimacy by LGBTQ adults, despite a very long history of laws that prohibited same-sex intimacy and sexual conduct. In Obergefell v. Hodges in 2015, the Supreme Court held that the 14th Amendment guaranteed the right to marry a loved one of the same sex, even though marriage had historically been limited to a union of a man and a woman. Both decisions drew on Loving to safeguard bedrock rights to love, marry, and form a family, ensuring equal dignity to LGBTQ persons.

If the fundamental rights protected by the 14th Amendment are determined by looking to state practice in 1868—as Mississippi and its allies urge—Loving’s holding protecting the right to marry as a fundamental right would be in doubt, as would many other landmark precedents, including Lawrence and Obergefell.

It explicitly rejects Loving’s reasoning, arguing that the Supreme Court was wrong to recognize a fundamental right to marry in that case. It claims that Lawrence and Obergefell are “lawless” rulings and urges the Supreme Court in Dobbs to leave “those decisions hanging by a thread.”

In the latest video, Eastman cited a debunked right-wing conspiracy theory that an “antifa guy” had been paid thousands of dollars by CNN to break into the Capitol for footage of the siege. In reality, the FBI Director Chris Wray has said there is no evidence that antifa (a broad term for anti-fascism that isn’t identified as a solid group) was involved in the Capitol attack, nor is there evidence that CNN or any other outlet paid anyone to ransack the Capitol.

The undercover activists Eastman spoke to came from The Undercurrent. They had also filmed the lawyer bragging about the memo at the same event despite him publicly insisting that he thought the legal reasoning in the document was bunk.

In testimony to U.S. Congress and abroad, whistleblower Frances Haugen has pointed to the algorithm as central to the social network’s problems, arguing that it systematically amplifies and rewards hateful, divisive, misleading and sometimes outright false content by putting it at the top of users’ feeds.

The political push raises an old question for Facebook: Why not just give users the power to turn off their feed ranking algorithms voluntarily? Would letting users opt to see every post from the people they follow, in chronological order, be so bad?

The documents suggest that Facebook’s defense of algorithmic rankings stems not only from its business interests, but from a paternalistic conviction, backed by data, that its sophisticated personalization software knows what users want better than the users themselves

Since 2009, three years after it launched the news feed, Facebook has used software that predicts which posts each user will find most interesting and places those at the top of their feeds while burying others. That system, which has evolved in complexity to take in as many as 10,000 pieces of information about each post, has fueled the news feed’s growth into a dominant information source.

The proliferation of false information, conspiracy theories and partisan propaganda on Facebook and other social networks has led some to wonder whether we wouldn’t all be better off with a simpler, older system: one that simply shows people all the messages, pictures and videos from everyone they follow, in the order they were posted.

That was more or less how Instagram worked until 2016, and Twitter until 2017.

But Facebook has long resisted it.

they appear to have been informed mostly by data on user engagement, at least until recently

That employee, who said they had worked on and studied the news feed for two years, went on to question whether automated ranking might also come with costs that are harder to measure than the benefits. “Even asking this question feels slightly blasphemous at Facebook,” they added.

“Whenever we’ve tried to compare ranked and unranked feeds, ranked feeds just seem better,” wrote an employee in a memo titled, “Is ranking good?”, which was posted to the company’s internal network, Facebook Workplace, in 2018

In 2014, another internal report, titled “Feed ranking is good,” summarized the results of tests that found allowing users to turn off the algorithm led them to spend less time in their news feeds, post less often and interact less.

Without an algorithm deciding which posts to show at the top of users’ feeds, concluded the report’s author, whose name was redacted, “Facebook would probably be shrinking.”

there’s a catch: The setting only applies for as long as you stay logged in. When you leave and come back, the ranking algorithm will be back on.

What many users may not realize is that Facebook actually does offer an option to see a mostly chronological feed, called “most recent,”

The longer Facebook left the user’s feed in chronological order, the less time they spent on it, the less they posted, and the less often they returned to Facebook.

A separate report from 2018, first described by Alex Kantrowitz’s newsletter Big Technology, found that turning off the algorithm unilaterally for a subset of Facebook users, and showing them posts mostly in the order they were posted, led to “massive engagement drops.” Notably, it also found that users saw more low-quality content in their feeds, at least at first, although the company’s researchers were able to mitigate that with more aggressive “integrity” measures.

Nick Clegg, the company’s vice president of global affairs, said in a TV interview last month that if Facebook were to remove the news feed algorithm, “the first thing that would happen is that people would see more, not less, hate speech; more, not less, misinformation; more, not less, harmful content. Why? Because those algorithmic systems precisely are designed like a great sort of giant spam filter to identify and deprecate and downgrade bad content.”

because the algorithm has always been there, Facebook users haven’t been given the time or the tools to curate their feeds for themselves in thoughtful ways. In other words, Facebook has never really given a chronological news feed a fair shot to succeed

Some critics say that’s a straw-man argument. Simply removing automated rankings for a subset of users, on a social network that has been built to rely heavily on those systems, is not the same as designing a service to work well without them,

Ben Grosser, a professor of new media at University of Illinois at Urbana-Champaign. Those users’ feeds are no longer curated, but the posts they’re seeing are still influenced by the algorithm’s reward systems. That is, they’re still seeing content from people and publishers who are vying for the likes, shares and comments that drive Facebook’s recommendati

“My experience from watching a chronological feed within a social network that isn’t always trying to optimize for growth is that a lot of these problems” — such as hate speech, trolling and manipulative media — “just don’t exist.”

Facebook has not taken an official stand on the legislation that would require social networks to offer a chronological feed option, but Clegg said in an op-ed last month that the company is open to regulation around algorithms, transparency, and user controls.Twitter, for its part, signaled potential support for the bills.

“I think users have the right to expect social media experiences free of recommendation algorithms,” Maréchal added. “As a user, I want to have as much control over my own experience as possible, and recommendation algorithms take that control away from me.”

“Only companies themselves can do the experiments to find the answers. And as talented as industry researchers are, we can’t trust executives to make decisions in the public interest based on that research, or to let the public and policymakers access that research.”

ns.

But after the number changes to 988 — a shift that involves upgrading telecom infrastructure and bringing more call centers online — use of the hotline is expected to grow exponentially over the next few years. (The current number is 800-273-8255.)

The only call center in South Carolina, for instance, until recently operated out of an old, dark basement, near a boiler room. The last remaining one in Louisiana has struggled to keep up with an influx of calls after another center closed and its replacement went offline during the pandemic. Minnesota and Wyoming have had periods with no centers at all. When local centers cannot pick up, calls are pushed to national backup centers, where counselors are less likely to be familiar with local resources and wait times can be too long for people in crisis.

As a teenager, she made dozens of late-night calls to the Lifeline. A volunteer named Chris, who worked the late shift, usually would pick up and talk her to safety. But during the last several years, she has found it increasingly difficult to reach a counselor. Several times, she said, she hung up and harmed herself.

A woman from Michigan, who said she waited twice for over an hour before hanging up, likened the experiences to calling airline customer service — except that she was seeking suggestions on “not killing myself.” A teenager from Mississippi recounted calling three times one night without getting through, and then overdosing.

For 988, such fees could also help pay for mobile response teams that can be dispatched to people in crisis, as well as for specialized triage centers — both significant, and costly, elements of what advocates see as a watershed opportunity to recast the delivery of mental health care.

“Our concern is very much about whether there will be someone to answer that call when someone is in crisis,” said Hannah Wesolowski, chief advocacy officer for the National Alliance on Mental Illness.

“There are thousands of users — many of whom may be in suicidal crisis — who seek assistance and are unable to get the lifesaving help they deserve,” the report said.

Paying for 988, and what comes with it, has emerged as a contentious issue for states. Some lawmakers are wary of adding what they see as a new tax. Others think 988 is redundant with other resources. And telecommunications lobbyists, while broadly supportive of 988, have pushed back on some proposed fees.

“It is just like the United States Congress, though, to send us something like this” — with instructions that “you are going to fund it,” he said.

“With all due respect, 988 is going to save the taxpayers a whole lot of money,” he said.

“The crisis centers are like, ‘You don’t get any of those other things if people aren’t here to answer the phone,’” said Ms. Battle, director of access at the Harris Center, which provides services for mental health issues and developmental disabilities.

One goal of 988 is to eventually answer 95 percent of all incoming calls within 20 seconds. The data analysis showed that only two states had Lifeline answer rates above 95 percent in the fourth quarter of last year. Thirty-three states had more than 15 percent of their calls abandoned.

“People call in their most dire state of need.”

West Virginia’s lone call center answering the Lifeline, First Choice Services, also answers more than 15 other numbers, including ones for gambling, tobacco and drug and alcohol addiction, most with volume rising during the pandemic.

“We have a very real fear that without funding our program in a substantial way,” she said, “our West Virginia callers will suddenly be facing what has been a problem nationally.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

the concession.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

so you lose by winning.

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

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

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

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

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

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

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

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

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

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

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

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

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

Altman and Geoff Hinton, a so-called godfather of AI who quit Google to warn of the potential dangers of AI, were among more than a dozen American and British AI executives and senior researchers from companies including chip maker Nvidia and generative AI leaders Midjourney and Anthropic who spoke at the conference. 

“This event is extremely rare in U.S.-China AI conversations,” said Jenny Xiao, a partner at venture-capital firm Leonis Capital and who researches AI and China. “It’s important to bring together leading voices in the U.S. and China to avoid issues such as AI arms racing, competition between labs and to help establish international standards,” she added.

By some metrics, China now produces more high-quality research papers in the field than the U.S. but still lags behind in “paradigm-shifting breakthroughs,” according to an analysis from The Brookings Institution. In generative AI, the latest wave of top-tier AI systems, China remains one to two years behind U.S. development and reliant on U.S. innovations, China tech watchers and industry leaders have said. 

The competition between Washington and Beijing belies deep cross-border connections among researchers: The U.S. and China remain each other’s number one collaborators in AI research,

During a congressional testimony in May, Altman warned that a peril of AI regulation is that “you slow down American industry in such a way that China or somebody else makes faster progress.”

At the same time, he added that it was important to continue engaging in global conversations. “This technology will impact Americans and all of us wherever it’s developed,”

Altman delivered the opening keynote for a session dedicated to AI safety and alignment, a hotly contested area of research that aims to mitigate the harmful impacts of AI on society. Hinton delivered the closing talk for the same session later Saturday, also dialing in. He presented his research that had made him more concerned about the risks of AI and appealed to young Chinese researchers in the audience to help work on solving these problems.

“Over time you should expect us to open-source more models in the future,” Altman said but added that it would be important to strike a balance to avoid abuses of the technology.

He has emphasized cautious regulation as European regulators consider the AI Act, viewed as one of the most ambitious plans globally to create guardrails that would address the technology’s impact on human rights, health and safety, and on tech giants’ monopolistic behavior.

Chinese regulators have also pressed forward on enacting strict rules for AI development that share significant overlap with the EU act but impose additional censorship measures that ban generating false or politically sensitive speech.

Tegmark, who attended in person, strode onto the stage smiling and waved at the crowd before opening with a few lines of Mandarin.

“For the first time now we have a situation where both East and West have the same incentive to continue building AI to get to all the benefits but not go so fast that we lose control,” Tegmark said, after warning the audience about catastrophic risks that could arise from careless AI development. “This is something we can all work together on.”

The military was also given positions of responsibility in the Wuhan institute, according to a US Senate report. A book published in 2015 by the military academy discusses how Sars viruses represent a “new era of genetic weapons” that can be “artificially manipulated into an emerging human disease virus, then weaponised and unleashed”.

The authors are PLA researchers, and one of the book’s editors has collaborated on numerous scientific papers with Wuhan scientists. They discuss how Sars can be weaponised by fusing it with other viruses and “serial passaging” the resulting mutant to make it more dangerous.

The investigators believe the Chinese military had taken an interest in developing a vaccine for the viruses so they could be used as potential bioweapons. If a country could inoculate its population against its own secret virus, it might have a weapon to shift the balance of world power.

The PLA had its own vaccine specialist, Zhou Yusen, a decorated military scientist at the academy, who had collaborated with the Wuhan scientists on a study of the Mers coronavirus and was working with them at the time of the outbreak.

Suspicion fell on him after the pandemic because he produced a patent for a Covid vaccine with remarkable speed in February 2020, little more than a month after the outbreak of the virus had first been admitted to the world by China.

In May 2020, aged just 54, Zhou appears to have died, a fact mentioned only in passing in a Chinese-media report and in a scientific paper that placed the word “deceased” in brackets after his name. Witnesses are said to have told the US investigation that Zhou fell from the roof of the Wuhan institute, although this has not been verified.

However, there was a no-go area: the Moijang mine. Seven of Hughes’s team headed to the mine in June 2020, including Camping Huang, the PhD student who had investigated the miners’ mystery illness soon after they died.

The investigators also saw communications intercepts that allegedly show three Wuhan institute researchers working at its level 3 laboratory on coronavirus gain-of-function work had fallen sick with coronavirus symptoms in the second week of November 2019, when many experts believe the pandemic began. One of the researchers’ family members later died.

An investigator said: “We were rock-solid confident that this was likely Covid-19 because they were working on advanced coronavirus research in the laboratory of Dr Shi. They’re trained biologists in their thirties and forties. Thirty-five-year-old scientists don’t get very sick with influenza.”

On November 19, the safety director of the Chinese Academy of Sciences made a visit, according to the institute’s website. He addressed a meeting of the institute’s leadership with important “oral and written” instructions from China’s president, Xi Jinping, regarding “a complex and grave situation”.

A later study by academics at Wuhan University located the hotspots in Wuhan where people were reporting on social media that they needed treatment for Covid. At the time, the authorities were eager to play down the suggestion that the city’s Huanan seafood market was the source of the outbreak; the study was used to show that the initial hotspots in December and January were several miles away.

When the study was first published, the Wuhan institute was not marked on the map it provided. So a report by the US Senate did just that — and found the institute right next to the biggest hotspot in the month before the province was locked down on January 23. The first case in Britain was recorded a week later.

Even before the West was told a mysterious virus was killing people in Wuhan, the Chinese authorities were beginning an information clampdown.

In the first months of the pandemic, there was a strong desire among Chinese scientists to head off to the bat caves in Yunnan to see whether they could find a place where Covid may have originated.

One of the investigator sources said the secret military-funded experiments on the mine virus, RaTG13, began in 2016. At around that time, the Wuhan institute became even less open about its work and mostly stopped revealing any new coronaviruses it discovered. In the lead-up to the pandemic, the Wuhan institute frequently experimented on coronaviruses alongside the Academy of Military Medical Sciences, a research arm of the People’s Liberation Army (PLA). In published papers, military scientists are listed as working for the Beijing Institute of Microbiology and Epidemiology, which is the military academy’s base.

When they arrived, they were told the Moijang mine was closed, so they sampled bats in another abandoned copper mine nearby. On the first day of their work, police arrived, seized the samples and took them to their station, where they were interrogated and detained for 48 hours.

Officers also went to their hotel and seized the samples they had collected from elsewhere. Even though the team had approval to test in the area, they were ordered to leave. “We did provide documentation to show we were there legally,” said Hughes. “But there was just too much fear and so they didn’t release those samples.”

Most coronavirus experts in China, she said, were too fearful of the consequences to examine Covid’s origins. “They haven’t touched it because of the risks associated with working on it.

That was a very new idea, this idea of progress. It is not the way most people in history have understood their times. Most ancient peoples either saw history as cyclical or as declining from a past golden age. Nobody thought that humanity’s best years were ahead. Nisbet said that this idea came originally out of Christianity, but then during the Enlightenment it had been secularized.

Instead of seeking to ground that optimism in the fact that God has the future in his hands, we collectively said, “No, we’ve got the future in our hands.” That particular story about the human race, which is a modern and Western story, started to lose altitude in the first part of the 20th century. Although there was a small uptick, it went on life support as decades passed. I would say it’s really dying now.

Mark Lilla has written a couple of interesting books, one on the conservative mind and one on the liberal mind

conservatives have a nostalgia for the past. They feel like things are getting worse. Liberals and progressives have the opposite perspective. They see the past as being horrible. They think our hope is in the future. Even Lilla, who is not a believer, noted that Christianity had a different story than either. He observed that Saint Augustine’s book The City of God rejected both conservative and liberal perspectives.

Augustine believed that “the city of man” is bad and “the city of God” is good, and that eventually the city of God is going to supplant the city of man. He said you cannot identify any particular political order or any particular city of man with the city of God, and that our true hope lies in the new heavens and earth of the future. That gets rid of the conservative idea that that everything in the past was better and there is no hope. However, it also gets rid of the liberal idea that if we all just pull ourselves together we can bring about the city of God on earth. It gives us a chastened hope for the future rather than a utopian one.

Christian distinctives push against culture. But then we go into the culture with our hope. We simply try to be Christians in the culture, living with integrity and compassion

The gospel creates virtues in Christians. If Christians multiply in the culture, we can work for a more just society. And even if we do not immediately bring about a perfectly just society, we have the hope that eventually that’s going to be established on earth by God.

We do not have to become the darkness to bring this about. We do not have to say, “Well, we have to break eggs to make an omelet.” We do not have to trample on people because we think that is our only hope for a better world. It is not

We can remain faithful in our hope, even if it means that we ourselves do not necessarily see the immediate success we want. To be hopeful means to do what we are supposed to do because our eventual prospects are certain.

There is a famous short story by J.R.R. Tolkien called “Leaf by Niggle.” Niggle is a painter who spends his entire life trying to paint a mural of a tree. By the end of his life, he has only gotten one leaf completed. Then he dies. But when he gets to heaven, he sees the tree that was always there in his mind. That is the way of the Christian

My son Jonathan is an urban planner. In his mind, he has all these exciting ideas about what a great city would look like. Well, as a Christian, he realizes that in his entire life he may only get one “leaf” done of his beautiful vision. We all face that reality. Nevertheless, we live with the hope that there will be a tree. There will be a city. There is going to be a just society. Beauty will be here. Poverty and war will be gone. We are not the saviors. Instead, hope can set us free from both the despair of nihilism and the naivety of utopianism.

The word hope in English has declined in meaning. We use it as if it were a pleasant wish. What you are describing, like the Bible’s definition, is obviously richer.

We have a translation problem. Like the word shalom, which is usually translated into English as “peace.

In English, hope can mean the opposite of the biblical sense—to be uncertain. If you say, “I know it’s going to happen,” that is certainty. If you say, “I hope it will happen,” that is uncertainty

The Greek word elpis means assurance of the future—assured anticipation. You are sure of your hope. Quite the opposite of how we typically use the word in English.

Eventually everybody will get to the place where it matters personally whether the resurrection of Jesus Christ really happened. Because if it did, then there is hope for you, no matter what happens