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In the 20th century, a collection of fascist and communist leaders showed how rapidly the world could descend into the darkness of repression and aggression.

In 2007, as Western intellectuals were celebrating the triumph of the liberal international order, Putin warned that he was about to start rolling that order back. In a scorching speech at the Munich Security Conference, Putin denounced the spread of liberal values and American influence. He declared that Russia would not forever live with a system that constrained its influence and threatened its increasingly illiberal regime.

Putin’s policies have assailed three core tenets of post-Cold War optimism about the trajectory of global affairs.

The first was a sunny assumption about the inevitability of democracy’s advance.

To see Putin publicly humiliate his own intelligence chief on television last week was to realize that the world’s vastest country, with one of its two largest nuclear arsenals, is now the fiefdom of a single man.  

He has contributed, through cyberattacks, political influence operations and other subversion to a global “democratic recession” that has now lasted more than 15 years.

Putin has also shattered a second tenet of the post-Cold War mindset: the idea that great-power rivalry was over and that violent, major conflict had thus become passe.

Violence, Putin has reminded us, is a terrible but sadly normal feature of world affairs. Its absence reflects effective deterrence, not irreversible moral progress.

This relates to a third shibboleth Putin has challenged — the idea that history runs in a single direction.

During the 1990s, the triumph of democracy, great-power peace and Western influence seemed irreversible. The Clinton administration called countries that bucked these trends “backlash states,” the idea being that they could only offer atavistic, doomed resistance to the progression of history.

But history, as Putin has shown us, doesn’t bend on its own.

Aggression can succeed. Democracies can be destroyed by determined enemies.

“International norms” are really just rules made and enforced by states that combine great power with great determination.

Which means that history is a constant struggle to prevent the world from being thrust back into patterns of predation that it can never permanently escape.

Most important, Putin’s gambit is producing an intellectual paradigm shift — a recognition that this war could be a prelude to more devastating conflicts unless the democratic community severely punishes aggression in this case and more effectively deters it in others.

he may be on the verge of a rude realization of his own: Robbing one’s enemies of their complacency is a big mistake.

“For it is only the love of honor that never grows old,” Pericles said after the first battles of the Peloponnesian War, “and honor it is, not gain, as some would have it, that rejoices the heart of age and helplessness.”

the people and the president of Ukraine have shown that love of honor never grows old, even to a world that is sometimes indifferent, weary, and cynica

“Today you, Ukrainians, are a symbol of invincibility,” Zelensky told his people today. “A symbol that people in any country can become the best people on Earth at any moment.”

God bless them.

While Foote and some librarians are fighting for these books to stay on shelves, others disagree and are fighting to keep them off."I felt that I had a duty as a parent, because this type of material is so over the top in terms of inappropriateness … I felt I had a duty as a parent, to warn other parents and to bring it to the attention of the school board, because quite honestly, you know, I didn't know at that moment who's making these decisions as to what books are put into our school library," Stacy Langton, a Virginia mother and co-founder of Mama Grizzly, a conservative grassroots organization that she says aims to protect "our children's learning environments."

In other states, including North Carolina, Maine and Missouri, Republicans have begun campaigns targeting books that deal with segregation and racism.However, according to an American Library Association poll, 71% of Americans are opposed to banning books.

"It's just really important that we understand that just because we read something or watch a TV show or read a newspaper article, it doesn't mean we personally or our students are going to go out and enact anything they read about. Books just have ideas in them, and ideas cause us to think, and we can use our own minds to make critical decisions. And as educators ... we train students to ask critical questions like, 'Where did this data come from? And who wrote this? What is their point of view?'" Foote said."And I think that if parents considered that point of view, then they would understand that we're all in this together as partners," she added.

grants membership only by unanimous consent.

Mr. Putin is trying to distract from more urgent matters.

Mr. Biden successfully urged NATO to accept Poland, Hungary and the Czech Republic as member states in the late 1990s. The top Democrat on the Senate Foreign Relations Committee at the time, Mr. Biden said that turning the former Cold War adversaries into allies would mark the “beginning of another 50 years of peace” for Europe.

we support Ukraine membership in NATO.

Officials in European nations with stronger liberal governance — notably in Sweden and Finland — have also floated the possibility of joining NATO

After annexing Crimea, Mr. Putin invaded eastern Ukraine and gave military aid to a separatist insurgency there. He did something similar in Georgia in 2008.

Mr. Biden blew past those comments without responding.

they gave many explanations, but one of the most compelling—and depressing—is rooted in how our education system teaches kids to relate to books.

where I was in public elementary school in the early ’80s, we did have state assessments that tested reading level and comprehension, but the focus was on reading as many books as possible and engaging emotionally with them as a way to develop the requisite skills.

the focus on reading analytically seems to be squashing that organic enjoyment

By middle school, not only is there even less time for activities such as class read-alouds, but instruction also continues to center heavily on passage analysis

here’s how one educator experienced in writing Common Core–aligned curricula proposes this be taught: First, teachers introduce the concepts of nonliteral and figurative language. Then, kids read a single paragraph from Amelia Bedelia and answer written questions.

this hyperfocus on analysis comes at a steep price: The love of books and storytelling is being lost.

the advent of accountability laws and policies, starting with No Child Left Behind in 2001, and accompanying high-stakes assessments based on standards, be they Common Core or similar state alternatives, has put enormous pressure on instructors to teach to these tests at the expense of best practices.

“There’s a whole generation of kids who associate reading with assessment now,”

Jumping into a paragraph in the middle of a book is about as appealing for most kids as cleaning their room.

the idea that reading all kinds of books is enjoyable is not the one kids seem to be receiving.

Longer books, for example, are considered less “fun”; in addition, some librarians, teachers, and parents are noticing a decline in kids’ reading stamina after the disruption of the pandemic.

we need to get to the root of the problem, which is not about book lengths but the larger educational system. We can’t let tests control how teachers teach: Close reading may be easy to measure, but it’s not the way to get kids to fall in love with storytelling

Teachers need to be given the freedom to teach in developmentally appropriate ways, using books they know will excite and challenge kids.

Kids should be required to read more books, and instead of just analyzing passages, they should be encouraged to engage with these books the way they connect with “fun” series, video games, and TV shows.

Meanwhile, STEM’s conquest of the university has wrecked old humanistic homes. As Nathan Heller’s recent article in The New Yorker documented, the English department is now an unpopulated, undesired version of its former self.

That her book doesn’t feel terribly urgent perhaps speaks to a fundamental weakness within humanism.

Bakewell self-identifies as a stalwart of humanism, but even she concedes that this is an elusive label. “Humanism is personal, and it is a semantic cloud of meanings and implications, none attachable to any particular theorist or practitioner.” Without a pithy definition or clear doctrine, she can manage only to narrow humanism down to three characteristics: freethinking, hope, and inquiry

By setting aside all thoughts of the afterlife, the humanist can focus on making the most of earthly existence, pursuing happiness and mitigating suffering.

the belief that people can feel genuine solidarity for one another, despite their differences—but this is a paper-thin morality that hardly survives the skepticism that Bakewell celebrates.

she would clearly like humanism to be more substantial than it actually is. The ism suffix in Bakewell’s subject is, in fact, a bit of misdirection, because it implies a political idea or perhaps a coherent worldview

Humanism is not a synonym for liberalism or philosophical pragmatism. It more accurately describes a temperament

he humanistic canon she constructs sprawls to include the likes of David Hume, Voltaire, Thomas Paine, Frederick Douglass, John Stuart Mill, Zora Neale Hurston, and Thomas Mann.

It can sometimes be a struggle to see the commonalities, other than some degree of skepticism about religion, an underlying decency, and a general cheeriness in the midst of dreary struggles against the prevailing politics of their times.

While it’s true that freethinking is the enemy of authoritarianism, humanism suffers from a tendency to oversell itself. It doesn’t have a good track record of effectively standing up to facism,

in the current American context, right-wing ethno-nationalists have cynically draped themselves in the trappings of humanism. The likes of Ben Shapiro and Tucker Carlson present themselves as the true defenders of freethinking and open inquiry.

Self-doubt, a cheerful disposition, and a joyous pursuit of knowledge are qualities that might make for wise leaders, but can also produce hapless political combatants. Or, as Mann once declared: “In all humanism there is an element of weakness, which … may be its ruin.”

humanism is more like religion than Bakewell is prepared to admit. At its best, it is a secular faith. Its universalist spirit and open-mindedness are ethical stances. Its wishful optimism about human possibility can provide spiritual nourishment in a fallen world.

This makes it a style of dissidence well suited for the age of AI. The humanist becomes the contrarian who insists on maintaining that which automation seeks to render obsolete: the faculties of the independent mind, the very core of intellectual personhood.

Crypto takes this abstraction a step further, because there’s nothing linked to it at all. There’s no economic activity in this space. There’s nothing produced by these companies. In fact, it’s a negative-sum game because of the cost of running the blockchains alone—the computational cost is tremendous.

And they produce nothing of value. There’s a reason these massive companies aren’t all using blockchain for their processes: It is incredibly inefficient

And realistically, who actually wants their financial information public and visible to everybody?

The vast majority of people who got involved in this have no interest related to the technology or in the political or ideological aspects of crypto. They just see an opportunity to get rich. And a lot of those people end up absorbing and parroting some of the crypto ideals back to you, but they don’t really care to understand what’s going on. It’s just their excuse for what they’ve already done, which is gamble on something they thought was going to make them wealthy.

I think most crypto companies are, like FTX, just borrowing from customer deposits to keep things afloat. And even the companies that aren’t doing that—I think Coinbase, for example, isn’t doing anything illicit, but their business model is based on this ecosystem where new money comes in. And that’s stopping.

To the uninitiated, the fact that Bankman-Fried saw a special urgency in preventing killer robots from taking over the world might sound too outlandish to seem particularly effective or altruistic. But it turns out that some of the most influential E.A. literature happens to be preoccupied with killer robots too.

Holden Karnofsky, a former hedge funder and a founder of GiveWell, an organization that assesses the cost-effectiveness of charities, has spoken about the need for “worldview diversification” — recognizing that there might be multiple ways of doing measurable good in a world filled with suffering and uncertainty

The books, however, are another matter. Considerations of immediate need pale next to speculations about existential risk — not just earthly concerns about climate change and pandemics but also (and perhaps most appealingly for some tech entrepreneurs) more extravagant theorizing about space colonization and A.I.

there’s a remarkable intellectual homogeneity; the dominant voices belong to white male philosophers at Oxford.

Among his E.A. innovations has been the career research organization known as 80,000 Hours, which promotes “earning to give” — the idea that altruistic people should pursue careers that will earn them oodles of money, which they can then donate to E.A. causes.

each of those terse sentences glosses over a host of additional questions, and it takes MacAskill an entire book to address them. Take the notion that “future people count.” Leaving aside the possibility that the very contemplation of a hypothetical person may not, for some real people, be “intuitive” at all, another question remains: Do future people count for more or less than existing people count for right now?

MacAskill cites the philosopher Derek Parfit, whose ideas about population ethics in his 1984 book “Reasons and Persons” have been influential in E.A. Parfit argued that an extinction-level event that destroyed 100 percent of the population should worry us much more than a near-extinction event that spared a minuscule population (which would presumably go on to procreate), because the number of potential lives dwarfs the number of existing ones.

If you’re a utilitarian committed to “the greatest good for the greatest number,” the arithmetic looks irrefutable. The Times’s Ezra Klein has written about his support for effective altruism while also thoughtfully critiquing longtermism’s more fanatical expressions of “mathematical blackmail.”

In 2015, MacAskill published “Doing Good Better,” which is also about the virtues of effective altruism. His concerns in that book (blindness, deworming) seem downright quaint when compared with the astral-plane conjectures (A.I., building an “interstellar civilization”) that he would go on to pursue in “What We Owe the Future.”

In both books he emphasizes the desirability of seeking out “neglectedness” — problems that haven’t attracted enough attention so that you, as an effective altruist, can be more “impactful.” So climate change, MacAskill says, isn’t really where it’s at anymore; readers would do better to focus on “the issues around A.I. development,” which are “radically more neglected.

In his recent best seller, “What We Owe the Future” (2022), MacAskill says that the case for effective altruism giving priority to the longtermist view can be distilled into three simple sentences: “Future people count. There could be a lot of them. We can make their lives go better.”

“Earning to give” has its roots in the work of the radical utilitarian philosopher Peter Singer, whose 1972 essay “Famine, Affluence and Morality” has been a foundational E.A. text. It contains his parable of the drowning child: If you’re walking past a shallow pond and see a child drowning, you should wade in and save the child, even if it means muddying your clothes

Extrapolating from that principle suggests that if you can save a life by donating an amount of money that won’t pose any significant problems for you, a decision not to donate that money would be not only uncharitable or ungenerous but morally wrong.

Singer has also written his own book about effective altruism, “The Most Good You Can Do” (2015), in which he argues that going into finance would be an excellent career choice for the aspiring effective altruist. He acknowledges the risks for harm, but he deems them worth it

Chances are, if you don’t become a charity worker, someone else will ably do the job; whereas if you don’t become a financier who gives his money away, who’s to say that the person who does become a financier won’t hoard all his riches for himself?

On Nov. 11, when FTX filed for bankruptcy amid allegations of financial impropriety, MacAskill wrote a long Twitter thread expressing his shock and his anguish, as he wrestled in real time with what Bankman-Fried had wrought.

“If those involved deceived others and engaged in fraud (whether illegal or not) that may cost many thousands of people their savings, they entirely abandoned the principles of the effective altruism community,” MacAskill wrote in a Tweet, followed by screenshots from “What We Owe the Future” and Ord’s “The Precipice” that emphasized the importance of honesty and integrity.

I’m guessing that Bankman-Fried may not have read the pertinent parts of those books — if, that is, he read any parts of those books at all. “I would never read a book,” Bankman-Fried said earlier this year. “I’m very skeptical of books. I don’t want to say no book is ever worth reading, but I actually do believe something pretty close to that.”

Avoiding books is an efficient method for absorbing the crudest version of effective altruism while gliding past the caveats

For all of MacAskill’s galaxy-brain disquisitions on “A.I. takeover” and the “moral case for space settlement,” perhaps the E.A. fixation on “neglectedness” and existential risks made him less attentive to more familiar risks — human, banal and closer to home.

to try to maintain the fantasy of a continuous England that could absorb within it wildly different cultures. What she relied upon was the West. The Englishmen who caused so much devastation around the world did not bring any miracles with them; they brought only bloodshed and cruelty and plunder, the same forces that had ruled the world since the beginning.

But by the time of Elizabeth’s reign, England understood itself as a Western nation, identifiable by its commitment to individual rights, equality, and self-determination. These values created the free world, and to the very limited extent that a Queen can stand for them—the Queen of a country with such a terrible imperial history—she was determined to do so.

she often acknowledged how Britain was changing, never once disparaged it, and found within it a plausible case for continuity. What she did was locate—or possibly create—a unifying culture of Englishness as defined by the values of the Blitz: courage, calm, resolve.

Elizabeth spoke of Englishness and its enduring character, not of racial composition or traditional custom. She—of all people—said England’s greatness wasn’t in its past. It lies in its present and its future.

now this whole delicate operation of creating a Britain in which the old and the new don’t merely coexist, or inform each other, but are together part of a cohesive narrative of greatness, in which the monarch is both the defender of the Church of England and the symbolic leader of a country with 3 million Muslims—all of this has fallen to … Charles?

Weak, selfish, petulant Charles?

This is not an era of reconciliation and bygones being bygones. This is an era of reparations. A lot of people around the world don’t want to “celebrate diversity,” a concept wholly born of the dying West. They want their treasures back, and they know where to find them.

Most of them were stolen, and in the most sadistic way possible. Will Charles—Boomer Zero—be able to keep hold not merely of the things but of the idea of England that his mother helped create?Doubtful.