Group items matching

in title, tags, annotations or url

the most explosive growth has been in Indigenous, independent Pentecostal churches

we ought to start talking about a new family of “spiritual” churches that have no historical ties to Western church traditions. These “spiritual” churches are largely not a result of colonial missions.

we tend to associate Christianity with white Westerners and European influence. At this point, our assumptions about this need to change. The largest church congregation in the world belongs to Yoido Full Gospel Church in Seoul, an Assemblies of God church, which has around 480,000 members

even conservative estimates guess there were around 98 million evangelical Christians globally in 1970. Now, there are over 342 million.

as Christianity booms overseas, more Christians are migrating to the United States. But there’s also evidence that migrants who come to here are finding immigrant-led churches and converting to Christianity after they arrive. These trends, George told me, are “globalizing American Christianity.”

Today, the three largest Protestant churches in Paris are Afro-Caribbean evangelical megachurches of a charismatic or Pentecostal bent

Immigration has been a huge factor in the demographic growth of the United States over the past decade. Much of that growth is attributable to Latinos, who now number around 62 million and represent just under 20 percent of the United States population. Some projections estimate that by 2060 there will be 111 million Latinos in the United States, constituting 28 percent of the population.

Latino evangelicals are the fastest growing segment of evangelicals in the country. It also said that “Latino Protestants, in particular, have higher levels of religiosity”

as of 2021, Pew reported that 29 percent of all adults identified as atheists, agnostics or “nothing in particular.”

alongside that trend, the changing demographics of Christianity promise to transform faith and religious discourse. We cannot assume that America will become more secular so long as the future of America is less white

it is difficult to provide definite statistics on how many evangelical and Pentecostal churches in America are led by Latinos, immigrants or other nonwhite or non-English-speaking pastors because many of these churches are small, non-organized and grass roots.

the standard American religious survey categories no longer account for the realities expressed in the church in America. “White evangelicalism,” “Protestant mainline” and “progressive” are categories that are largely defined by a white majority.

This “browning” of the church in America, as some scholars call it, scrambles all the categories. What we are seeing isn’t simply that white evangelicalism is changing; it’s that something new is emerging.

most hold convictions that overlap with traditional evangelicalism in substantial ways. They are by and large traditionally conservative about sexuality and marriage. They hold an authoritative view of the Bible and believe in miracles and supernatural occurrences.

But they tend to be more committed to social justice and, in George’s words, “communitarian” than many white evangelicals.

when he visits churches in Brazil and Argentina, “Sometimes the Catholics are more evangelical and Pentecostal” than even typical white evangelicals in America.

This influx of nonwhite believers will challenge white religious conservatives to choose between xenophobia and building alliances with immigrants who share their views on social issues.

These trends will also challenge them to unbundle their religious views on social issues from a kind of libertarian economics that harms those who are less wealthy

The future of American Christianity now appears to be a multiethnic community that is largely led by immigrants or the children of immigrants. And that reality ought to change our present conversations about religion in America.

he started receiving death threats. People said they wished he and his family had been killed by drug lords, told him that “sooner or later your punishment will arrive” and proposed that he be nailed into a coffin or run over by a cement roller.

Mr. Moreno, who grew up in Colombia, began working as a researcher in a computer science and robotics lab in Paris in 1983; the career that followed involved creating a start-up, meeting the Dalai Lama and being named a knight of the Légion d’Honneur. His work has won several awards and spanned many fields — automotive, medical, nuclear, military, even home goods.

Many of the recent threats have been directed at scientists studying Covid-19. In a survey of 321 such scientists who had given media interviews, the journal Nature found that 22 percent had received threats of physical or sexual violence and 15 percent had received death threats

Last year, an Austrian doctor who was a vocal supporter of vaccines and a repeated target of threats died by suicide.

increasingly, even professors and researchers without much of a public persona have faced intimidation from extremists and conspiracy theorists.

Around 2010, he started thinking about how technology could help create sustainable cities. Eventually, he refined his ideas about “human smart cities” and “living cities” into his 2016 proposal for 15-minute cities.

The idea owes much to its many predecessors: “neighborhood units” and “garden cities” in the early 1900s, the community-focused urban planning pioneered by the activist Jane Jacobs in the 1960s, even support for “new urbanism” and walkable cities in the 1990s. So-called low-traffic neighborhoods, or LTNs, have been set up in several British cities over the past few decades.

Critics of 15-minute cities have been outspoken, arguing that a concept developed in Europe may not translate well to highly segregated American cities. A Harvard economist wrote in a blog post for the London School of Economics and Political Science in 2021 that the concept was a “dead end” that would exacerbate “enormous inequalities in cities” by subdividing without connecting them.

Jordan Peterson, a Canadian psychologist with four million Twitter followers, suggested that 15-minute cities were “perhaps the worst imaginable perversion” of the idea of walkable neighborhoods. He linked to a post about the “Great Reset,” an economic recovery plan proposed by the World Economic Forum that has spawned hordes of rumors about a pandemic-fueled plot to destroy capitalism.

A member of Britain’s Parliament said that 15-minute cities were “an international socialist concept” that would “cost us our personal freedoms.” QAnon supporters said the derailment of a train carrying hazardous chemicals in Ohio was an intentional move meant to push rural residents into 15-minute cities.

“Conspiracy-mongers have built a complete story: climate denialism, Covid-19, anti-vax, 5G controlling the brains of citizens, and the 15-minute city for introducing a perimeter for day-to-day life,” Mr. Moreno said. “This storytelling is totally insane, totally irrational for us, but it makes sense for them.”

The multipronged conspiracy theory quickly became “turbocharged” after the Oxford protest, said Jennie King, head of climate research and policy at the Institute for Strategic Dialogue, a think tank that studies online platforms.

“You have this snowball effect of a policy, which in principle was only going to affect a small urban population, getting extrapolated and becoming this crucible where far-right groups, industry-sponsored lobbying groups, conspiracist movements, anti-lockdown groups and more saw an opportunity to insert their worldview into the mainstream and to piggyback on the news cycle,”

The vitriol currently directed at Mr. Moreno and researchers like him mirrors “the broader erosion of trust in experts and institutions,”

Modern conspiracy theorists and extremists turn the people they disagree with into scapegoats for a vast array of societal ills, blaming them personally for causing the high cost of living or various health crises and creating an “us-versus-them” environment, she said.

“I am not a politician, I am not a candidate for anything — as a researcher, my duty is to explore and deepen my ideas with scientific methodology,” he said. “It is totally unbelievable that we could receive a death threat just for working as scientists.”

Teachers are not only burnt out and undercompensated, they are also demoralized. They are being asked to do things in the name of teaching that they believe are mis-educational and harmful to students and the profession. What made this work good for them is no longer accessible. That is why we are hearing so many refrains of “I’m not leaving the profession, my profession left me.”

We find there are at least 36,000 vacant positions along with at least 163,000 positions being held by underqualified teachers, both of which are conservative estimates of the extent of teacher shortages nationally.

“The current problem of teacher shortages (I would further break this down into vacancy and under-qualification) is higher than normal.” The data, Nguyen continued, “indicate that shortages are worsening over time, particularly over the last few years

a growing gap between the pay of all college graduates and teacher salaries from 1979 to 2021, with a sharp increase in the differential since 2010

The number of qualified teachers is declining for the whole country and the vast majority of states.

Wages are essentially unchanged from 2000 to 2020 after adjusting for inflation. Teachers have about the same number of students. But, teacher accountability reforms have increased the demands on their positions.

The pandemic was very difficult for teachers. Their self-reported level of stress was about as twice as high during the pandemic compared to other working adults. Teachers had to worry both about their personal safety and deal with teaching/caring for students who are grieving lost family members.

the number of students graduating from college with bachelor’s degrees in education fell from 176,307 in 1970-71 to 104,008 in 2010-11 to 85,058 in 2019-20.

We do see that southern states (e.g., Mississippi, Alabama, Georgia and Florida) have very high vacancies and high vacancy rates.”

By 2021, teachers made $1,348, 32.9 percent less than what other graduates made, at $2,009.

These gaps play a significant role in determining the quality of teachers,

Sixty percent of teachers and 65 percent of principals reported believing that systemic racism exists. Only about 20 percent of teachers and principals reported that they believe systemic racism does not exist, and the remainder were not sure

“We find,” they write, “that teachers’ cognitive skills differ widely among nations — and that these differences matter greatly for students’ success in school. An increase of one standard deviation in teacher cognitive skills is associated with an increase of 10 to 15 percent of a standard deviation in student performance.”

teachers have lower cognitive skills, on average, in countries with greater nonteaching job opportunities for women in high-skill occupations and where teaching pays relatively less than other professions.

the scholars found that the cognitive skills of teachers in the United States fell in the middle ranks:Teachers in the United States perform worse than the average teacher sample-wide in numeracy, with a median score of 284 points out of a possible 500, compared to the sample-wide average of 292 points. In literacy, they perform slightly better than average, with a median score of 301 points compared to the sample-wide average of 295 points.

Increasing teacher numeracy skills by one standard deviation increases student performance by nearly 15 percent of a standard deviation on the PISA math test. Our estimate of the effect of increasing teacher literacy skills on students’ reading performance is slightly smaller, at 10 percent of a standard deviation.

How, then, to raise teacher skill level in the United States? Hanushek and his two colleagues have a simple answer: raise teacher pay to make it as attractive to college graduates as high-skill jobs in other fields.

policymakers will need to do more than raise teacher pay across the board to ensure positive results. They must ensure that higher salaries go to more effective teachers.

The teaching of disputed subjects in schools has compounded many of the difficulties in American education.

The researchers found that controversies over critical race theory, sex education and transgender issues — aggravated by divisive debates over responses to Covid and its aftermath — are inflicting a heavy toll on teachers and principals.

“On top of the herculean task of carrying out the essential functions of their jobs,” they write, “educators increasingly find themselves in the position of addressing contentious, politicized issues in their schools as the United States has experienced increasing political polarization.”

Teachers and principals, they add, “have been pulled in multiple directions as they try to balance and reconcile not only their own beliefs on such matters but also the beliefs of others around them, including their leaders, fellow staff, students, and students’ family members.”

These conflicting pressures take place in a climate where “emotions in response to these issues have run high within communities, resulting in the harassment of educators, bans against literature depicting diverse characters, and calls for increased parental involvement in deciding academic content.”

Forty-eight percent of principals and 40 percent of teachers reported that the intrusion of political issues and opinions in school leadership or teaching, respectively, was a job-related stressor. By comparison, only 16 percent of working adults indicated that the intrusion of political issues and opinions in their jobs was a source of job-related stress

In 1979, the average teacher weekly salary (in 2021 dollars) was $1,052, 22.9 percent less than other college graduates’, at $1,364

Nearly all Black or African American principals (92 percent) and teachers (87 percent) reported believing that systemic racism exists.

White educators working in predominantly white school systems reported substantially more pressure to deal with politically divisive issues than educators of color and those working in mostly minority schools: “Forty-one percent of white teachers and 52 percent of white teachers and principals selected the intrusion of political issues and opinions into their professions as a job-related stressor, compared with 36 percent of teachers of color and principals of color.

and opinions into their professions as a job-related stressor, compar

A 54 percent majority of teachers and principals said there “should not be legal limits on classroom conversations about racism, sexism, and other topics,” while 20 percent said there should be legislated constraint

Voters, in turn, are highly polarized on the teaching of issues impinging on race or ethnicity in public schools. The Education Next 2022 Survey asked, for example:Some people think their local public schools place too little emphasis on slavery, racism and other challenges faced by Black people in the United States. Other people think their local public schools place too much emphasis on these topics. What is your view about your local public schools?

Among Democrats, 55 percent said too little emphasis was placed on slavery, racism and other challenges faced by Black people, and 8 percent said too much.

Among Republicans, 51 said too much and 10 percent said too little.

Because of the lack of reliable national data, there is widespread disagreement among scholars of education over the scope and severity of the shortage of credentialed teachers, although there is more agreement that these problems are worse in low-income, high majority-minority school systems and in STEM and special education faculties.

Public schools increasingly are targets of conservative political groups focusing on what they term “Critical Race Theory,” as well as issues of sexuality and gender identity. These political conflicts have created a broad chilling effect that has limited opportunities for students to practice respectful dialogue on controversial topics and made it harder to address rampant misinformation.

The chilling effect also has led to marked declines in general support for teaching about race, racism, and racial and ethnic diversity.

These political conflicts, the authors wrote,have made the already hard work of public education more difficult, undermining school management, negatively impacting staff, and heightening student stress and anxiety. Several principals shared that they were reconsidering their own roles in public education in light of the rage at teachers and rage at administrators’ playing out in their communities.

State University of New York tracked trends on “four interrelated constructs: professional prestige, interest among students, preparation for entry, and job satisfaction” for 50 years, from the 1970s to the present and founda consistent and dynamic pattern across every measure: a rapid decline in the 1970s, a swift rise in the 1980s, relative stability for two decades, and a sustained drop beginning around 2010. The current state of the teaching profession is at or near its lowest levels in 50 years.

Who among the next generation of college graduates will choose to teach?

Perceptions of teacher prestige have fallen between 20 percent and 47 percent in the last decade to be at or near the lowest levels recorded over the last half century

Interest in the teaching profession among high school seniors and college freshmen has fallen 50 percent since the 1990s, and 38 percent since 2010, reaching the lowest level in the last 50 years

the proportion of college graduates that go into teaching is at a 50-year low

Teachers’ job satisfaction is also at the lowest level in five decades, with the percent of teachers who feel the stress of their job is worth it dropping from 81 percent to 42 percent in the last 15 years

The combination of these factors — declining prestige, lower pay than other professions that require a college education, increased workloads, and political and ideological pressures — is creating both intended and unintended consequences for teacher accountability reforms mandating tougher licensing rules, evaluations and skill testing.

Education policy over the past decade has focused considerable effort on improving human capital in schools through teacher accountability. These reforms, and the research upon which they drew, were based on strong assumptions about how accountability would affect who decided to become a teacher. Counter to most assumptions, our findings document how teacher accountability reduced the supply of new teacher candidates by, in part, decreasing perceived job security, satisfaction and autonomy.

The reforms, Kraft and colleagues continued, increasedthe likelihood that schools could not fill vacant teaching positions. Even more concerning, effects on unfilled vacancies were concentrated in hard-to-staff schools that often serve larger populations of low-income students and students of color

We find that evaluation reforms increased the quality of newly hired novice teachers by reducing the number of teachers that graduated from the least selective institutions

We find no evidence that evaluation reforms served to attract teachers who attended the most selective undergraduate institutions.

In other words, the economic incentives, salary structure and work-life pressures characteristic of public education employment have created a climate in which contemporary education reforms have perverse and unintended consequences that can worsen rather than alleviate the problems facing school systems.

If so, to improve the overall quality of the nation’s more than three million public schoolteachers, reformers may want to give priority to paychecks, working conditions, teacher autonomy and punishing workloads before attempting to impose higher standards, tougher evaluations and less job security.

The book recounts four peak periods in the conflict between white Alabamians and the federal government: the wild rush, in the early 19th century, to seize and settle lands that belonged to the Creek Nation; Reconstruction; the reassertion of white supremacy under Jim Crow; and the attempts of Wallace and others to nullify the civil rights reforms of the 1950s and 1960s.

Throughout, as Cowie reveals, white Southerners portrayed the oppression of Black people and Native Americans not as a repudiation of freedom, but its precondition, its very foundation.

Following the election of Ulysses S. Grant in 1868 and the ratification of the 14th and 15th Amendments, the federal presence in the South was finally robust. So was the spirit of local defiance. In post-bellum Barbour County, Cowie writes, “peace only prevailed for freed people when federal troops were in town” — and then only barely

White men did all this in Barbour County, by design and without relent, and Cowie’s account of their acts is unsparing. His narrative is immersive; his characters are vividly rendered, whether familiar figures like Andrew Jackson or mostly forgotten magnates like J.W. Comer, a plantation owner who became, in the late 19th century, the architect of a vast, sadistic and extremely lucrative system of convict labor

Thus were white men, in the words of the scholar Orlando Patterson, whom Cowie quotes, “free to brutalize.” Thus were they free “to plunder and lay waste and call it peace, to rape and humiliate, to invade, conquer, uproot and degrade.”

the chaos in Alabama offended Jackson’s sense of discipline and made a mockery of his treaties with the Creeks. Beginning in 1832, and in fits and starts over the following year, federal troops looked to turn back or at least contain the white wave. Instead, their presence touched off a series of violent reprisals, created a cast of martyrs and folk heroes, and gave rise to the mythology of white victimization. Self-rule and local authority — rhetorical wrapping for this will to power — had become articles of faith, fervid as any religious belief.

The federal government is a character here, too — sometimes in a central role, sometimes remote to the point of irrelevance, and all too often feckless in the defense of a more inclusive, affirmative model of freedom.

When Grant stepped up the enforcement of voting rights, whites in Eufaula, Barbour County’s largest town, massacred Black citizens and engaged in furious efforts to manipulate or overturn elections. As in the 1830s, the federal government showed little stamina for the struggle. Republican losses in 1874 augured another retreat, this time for the better part of a century. In the vacuum, Cowie explains, emerged “the neoslavery of convict leasing, the vigilante justice of lynching, the degradation and debt of sharecropping and the official disenfranchisement of Blacks” under Jim Crow.

Wallace, as Cowie makes clear, had bigger ambitions. Instinctively, he knew that his brand of politics had an audience anywhere that white Americans were under strain and looking for someone to blame. Wallace became the sneering face of the backlash against the Civil Rights Act and the Voting Rights Act, against any law or court ruling or social program that aimed to include Black Americans more fully in our national life. Racism was central to his appeal, yet its common note was grievance; the common enemies were elites, the press and the federal government. “Being a Southerner is no longer geographic,” he declared in 1964, during the first of his four runs for the White House. “It’s a philosophy and an attitude.”

That attitude, we know, is pervasive now — a primal, animating principle of conservative politics. We hear it in conspiracy theories about the “deep state”; we see it in the actions of Republican officials like Gov. Ron DeSantis of Florida, who built a case for his re-election in 2022 by banning — in the name of “individual freedom” — classroom discussions of gender, sexuality and systemic racism.

In explaining how we got here, “Freedom’s Dominion” emphasizes race above economics, but this seems fitting. The fixation on the free market, so long a defining feature of the Republican Party, has loosened its hold; taxes and regulations do not boil the blood as they once did. In their place is a stew of resentments as raw as any since George Wallace stirred the pot.

Cambridge Students’ Union recently published a guide titled ‘How to spot Terf ideology’. It suggests that sex is neither natural nor binary, but rather a social construct and a ‘colonial fiction created to oppress trans people’

The guide goes on to claim, falsely, that ‘Terfs spend a lot of time working with the far-right.’  The Union’s Women’s Officer proudly announces in her manifesto that ‘Terfs aren’t welcome here’.

It is not uncommon for students to comb through a classmate’s social media and bully them in private messages. This can progress to more threatening behaviour. 

A gender-critical student at Cambridge was traumatised after her peers discovered an online article in which she expressed her views on sex. It cited her sexual assault as a reason for her reservations about allowing males into women’s spaces. For holding these views, she was publicly shamed and harassed. In the first year of what should have been a rewarding university experience, she became a pariah within her college

Helen Joyce, author of the best-selling book Trans: When Ideology Meets Reality, was recently invited to speak at Gonville and Caius College by Professor Arif Ahmed. This event sparked a furore. In an email to Caius students, the college’s Master and another academic described Joyce’s views as ‘hateful’ and wrote that: ‘Individuals should be able to speak freely within the law…However, on some issues which affect our community we cannot stay neutral’. Ahmed was blocked from using the college’s intranet to publicise the event.

Hundreds of students vehemently protested Joyce’s speech. Yet, in their report of the event, the student newspaper, Varsity muddled up what Joyce actually stood for. The paper suggested Joyce believes that ‘gender is not a social construct and is immutably linked to sex’, the very opposite of her thesis.

At one of this country’s most prestigious universities, women who hold perfectly reasonable views are terrorised into silence. Gender-critical students and academics are ostracised. A university that prides itself on academic rigour is letting down its students.

At the same time, the share of high school students who say they have had sexual intercourse has fallen 29 percent since 1991,

The share of female teens who did not use birth control the last time they had sex dropped by more than a third over the last decade, according to an analysis of government surveys by the Guttmacher Institute. The share using the most effective form, long-acting reversible contraception (delivered through an intrauterine device or arm implant), rose fivefold to 15 percent. The use of emergency contraception also rose.

“They’re going to school and seeing new career paths open,” said Melissa S. Kearney, an economist at the University of Maryland. “Whether they are excited about their own opportunities or feel that unreliable male partners leave them no choice, it leads them in the same direction — not becoming a young mother.”

Abortion does not appear to have driven the decline in teen births. As a share of teenage pregnancy, it has remained steady over the past decade,

If adolescent girls are more cautious with sex and birth control, what explains the caution? A common answer is that more feel they have something to lose. “There is just a greater confidence among young women that they have educational and professional opportunities,” Mr. Wilcox said.

t women in their mid-30s were nearly 25 percent more likely than men to have a four-year college degree, and at every educational level earnings had grown faster for women than men.

Skeptics see limits in the data and note that the payoff to education is growing.“I strongly disagree with the argument that teen births have no effect on social mobility,” said Isabel V. Sawhill of the Brookings Institution. “It’s a lot easier to move out of poverty if you’re not responsible for a child in your teenage years.”

The debate is more than academic. Some progressives worry that a narrow focus on preventing teen births will undermine broader anti-poverty plans and risks blaming adolescents for their poverty. Other see reducing poverty and teen births as complementary causes meant not to blame young women but empower them.

it is clear that its widespread adoption is a matter of when, not if. There is no debate that we are moving towards a world where “real life” and digital technology seamlessly blur

Over the years there have been multiple reports of people being harassed and even “raped” in the metaverse: an experience that feels scarily real because of how immersive virtual reality is. As the lines between real life and the digital world blur to a point that they are almost indistinguishable, will there be a meaningful difference between online assault and an attack in real life?

more broadly, spatial computing is going to alter what we consider reality

Researchers from Stanford and Michigan University recently undertook a study on the Vision Pro and other “passthrough” headsets (that’s the technical term for the feature which brings VR content into your real-world surrounding so you see what’s around you while using the device) and emerged with some stark warnings about how this tech might rewire our brains and “interfere with social connection”.

These headsets essentially give us all our private worlds and rewrite the idea of a shared reality. The cameras through which you see the world can edit your environment – you can walk to the shops wearing it, for example, and it might delete all the homeless people from your view and make the sky brighter.

“What we’re about to experience is, using these headsets in public, common ground disappears,”

“People will be in the same physical place, experiencing simultaneous, visually different versions of the world. We’re going to lose common ground.”

It’s not just the fact that our perception of reality might be altered that’s scary: it’s the fact that a small number of companies will have so much control over how we see the world. Think about how much influence big tech already has when it comes to content we see, and then multiply that a million times over. You think deepfakes are scary? Wait until they seem even more realistic.

We’re seeing a global rise of authoritarianism. If we’re not careful this sort of technology is going to massively accelerate it.

Being able to suck people into an alternate universe, numb them with entertainment, and dictate how they see reality? That’s an authoritarian’s dream. We’re entering an age where people can be mollified and manipulated like never before

What turned the neurotic Presbyterian teenager into the great founder of the European Enlightenment?

your life might actually get better. Give up the prospect of life after death, and you will finally really appreciate life before it. Give up metaphysics, and you can concentrate on physics. Give up the idea of your precious, unique, irreplaceable self, and you might actually be more sympathetic to other people.

Go back to your backgammon game after your skeptical crisis, Hume wrote, and it will be exactly the same game.

Desideri retreated to an even more remote monastery. He worked on his Christian tracts and mastered the basic texts of Buddhism. He also translated the work of the great Buddhist philosopher Tsongkhapa into Italian.

That sure sounded like Buddhist philosophy to me—except, of course, that Hume couldn’t have known anything about Buddhist philosophy.

He spent the next five years in the Buddhist monasteries tucked away in the mountains around Lhasa. The monasteries were among the largest academic institutions in the world at the time. Desideri embarked on their 12-year-long curriculum in theology and philosophy. He composed a series of Christian tracts in Tibetan verse, which he presented to the king. They were beautifully written on the scrolls used by the great Tibetan libraries, with elegant lettering and carved wooden cases.

Desideri describes Tibetan Buddhism in great and accurate detail, especially in one volume titled “Of the False and Peculiar Religion Observed in Tibet.” He explains emptiness, karma, reincarnation, and meditation, and he talks about the Buddhist denial of the self.

The drive to convert and conquer the “false and peculiar” in the name of some metaphysical absolute was certainly there, in the West and in the East. It still is

For a long time, the conventional wisdom was that the Jesuits were retrograde enforcers of orthodoxy. But Feingold taught me that in the 17th century, the Jesuits were actually on the cutting edge of intellectual and scientific life. They were devoted to Catholic theology, of course, and the Catholic authorities strictly controlled which ideas were permitted and which were forbidden. But the Jesuit fathers at the Royal College knew a great deal about mathematics and science and contemporary philosophy—even heretical philosophy.

La Flèche was also startlingly global. In the 1700s, alumni and teachers from the Royal College could be found in Paraguay, Martinique, the Dominican Republic, and Canada, and they were ubiquitous in India and China. In fact, the sleepy little town in France was one of the very few places in Europe where there were scholars who knew about both contemporary philosophy and Asian religion.

Twelve Jesuit fathers had been at La Flèche when Desideri visited and were still there when Hume arrived. So Hume had lots of opportunities to learn about Desideri.One name stood out: P. Charles François Dolu, a missionary in the Indies. This had to be the Père Tolu I had been looking for; the “Tolu” in Petech’s book was a transcription error. Dolu not only had been particularly interested in Desideri; he was also there for all of Hume’s stay. And he had spent time in the East. Could he be the missing link?

in the 1730s not one but two Europeans had experienced Buddhism firsthand, and both of them had been at the Royal College. Desideri was the first, and the second was Dolu. He had been part of another fascinating voyage to the East: the French embassy to Buddhist Siam.

Dolu was an evangelical Catholic, and Hume was a skeptical Protestant, but they had a lot in common—endless curiosity, a love of science and conversation, and, most of all, a sense of humor. Dolu was intelligent, knowledgeable, gregarious, and witty, and certainly “of some parts and learning.” He was just the sort of man Hume would have liked.

Of course, it’s impossible to know for sure what Hume learned at the Royal College, or whether any of it influenced the Treatise. Philosophers like Descartes, Malebranche, and Bayle had already put Hume on the skeptical path. But simply hearing about the Buddhist argument against the self could have nudged him further in that direction. Buddhist ideas might have percolated in his mind and influenced his thoughts, even if he didn’t track their source

my quirky personal project reflected a much broader trend. Historians have begun to think about the Enlightenment in a newly global way. Those creaky wooden ships carried ideas across the boundaries of continents, languages, and religions just as the Internet does now (although they were a lot slower and perhaps even more perilous). As part of this new global intellectual history, new bibliographies and biographies and translations of Desideri have started to appear, and new links between Eastern and Western philosophy keep emerging.

It’s easy to think of the Enlightenment as the exclusive invention of a few iconoclastic European philosophers. But in a broader sense, the spirit of the Enlightenment, the spirit that both Hume and the Buddha articulated, pervades the story I’ve been telling.

as I read Buddhist philosophy, I began to notice something that others had noticed before me. Some of the ideas in Buddhist philosophy sounded a lot like what I had read in Hume’s Treatise. But this was crazy. Surely in the 1730s, few people in Europe knew about Buddhist philosophy

But the characters in this story were even more strongly driven by the simple desire to know, and the simple thirst for experience. They wanted to know what had happened before and what would happen next, what was on the other shore of the ocean, the other side of the mountain, the other face of the religious or philosophical—or even sexual—divide.

Like Dolu and Desideri, the gender-bending abbé and the Siamese astronomer-king, and, most of all, like Hume himself, I had found my salvation in the sheer endless curiosity of the human mind—and the sheer endless variety of human experience.

A glimmer of hope for Biden emerged toward the end of the survey: “If Donald Trump is found guilty and convicted this year of a felony — with Donald Trump as the Republican candidate and Joe Biden as the Democratic candidate — for whom would you vote?”In this hypothetical circumstance, Biden pulls ahead of Trump, 45-43.

when asked, “How willing would you be to vote for Donald Trump if he is convicted of a crime?” 53 percent of registered voters surveyed said they would be “unwilling” to do so; 46 percent said “very unwilling”; and 7 percent said “somewhat unwilling.”

Bloomberg-Morning Consult asked respondents whether they would be unwilling to vote for Trump if he were “sentenced to prison”: 55 percent said unwilling, 48 percent very unwilling and 7 percent said somewhat unwilling.

YouGov found that 45 percent of respondents were either unaware of or uncertain that Trump had “been charged with falsifying business records to conceal hush money payments to Stormy Daniels, a porn star” and that Trump “had been found liable for sexually assaulting and defaming writer E. Jean Carroll.”

The most recent NBC News poll, conducted at the end of January, has Trump favored over Biden by a substantial 47 percent to 42 percent.

In the RealClearPolitics compilation of polls that add Robert Kennedy Jr., Cornel West and Jill Stein to the mix, Trump’s lead over Biden more than doubles, to 4.8 points, 41.6 to 36.8 percent. Kennedy gets 13 percent, and West and Stein each get 2.1 percent.

Along with the threat posed by third-party candidates, two major crises — immigration and the Israeli assault on Hamas in Gaza — have become significant liabilities for the Biden campaign.

The Dec. 10-14 New York Times/Siena poll found that young voters, aged 18 to 29, favored Trump over Biden 49-43. These voters said they trusted Trump over Biden “to do a better job on the Israeli-Palestinian conflict” 49-30. In the 2020 election, Biden beat Trump among 18-to-29-year-old voters by 24 points, 60-36, according to exit polls, by far his biggest margin in all age groups.

“To win in 2024, Biden will need to convince voters that he is still the proud moderate they voted for in 2020,” Cowan wrote by email. “He has a lot of evidence on his side, but he still has a lot of convincing to do.”

Biden’s showing “middle- and working-class voters that he understands their values and takes seriously their concerns around crime, immigration and the economy — which, as polling makes clear, are often dramatically different and far more mainstream and centrist than those of college-educated elites who staff much of Washington — is the only way to win.”

While bitterly criticized by many liberals, the Supreme Court decision last year to ban affirmative action in public and private colleges will in fact reduce the salience of an issue that has historically worked to build support for Republicans.

some sort of correction was probably due. Sex-positive feminism went from “hey, women shouldn’t feel ashamed about enjoying sex” to “it’s feminist to enjoy being choked while having lots of casual sex” alarmingly quickly.

What was meant to liberate women turned into a repackaging of the patriarchy. “It feels like we were tricked into exploiting ourselves,” one twentysomething told BuzzFeed, summing up the general vibe.

A new passion for celibacy among young women feels like a natural way of putting that chapter of feminism to bed.

Brown University professor Claire Wardle said the Observatory had created innovative methodology and trained the next generation of experts.

“Closing down a lab like this would always be a huge loss, but doing so now, during a year of global elections, makes absolutely no sense,” said Wardle, who previously led research at anti-misinformation nonprofit First Draft. “We need universities to use their resources and standing in the community to stand up to criticism and headlines.”

The study of misinformation has become increasingly controversial, and Stamos, DiResta and Starbird have been besieged by lawsuits, document requests and threats of physical harm. Leading the charge has been Rep. Jim Jordan (R-Ohio), whose House subcommittee alleges the Observatory improperly worked with federal officials and social media companies to violate the free-speech rights of conservatives.

In a joint statement, Stamos and DiResta said their work involved much more than elections, and that they had been unfairly maligned.

“The politically motivated attacks against our research on elections and vaccines have no merit, and the attempts by partisan House committee chairs to suppress First Amendment-protected research are a quintessential example of the weaponization of government,” they said.

Stamos founded the Observatory after publicizing that Russia has attempted to influence the 2016 election by sowing division on Facebook, causing a clash with the company’s top executives. Special counsel Robert S. Mueller III later cited the Facebook operation in indicting a Kremlin contractor. At Stanford, Stamos and his team deepened his study of influence operations from around the world, including one it traced to the Pentagon.

Stamos told associates he stepped back from leading the Observatory last year in part because the political pressure had taken a toll. Stamos had raised most of the money for the project, and the remaining faculty have not been able to replicate his success, as many philanthropic groups shift their focus on artificial intelligence and other, fresher topics.

In supporting the project further, the university would have risked alienating conservative donors, Silicon Valley figures, and members of Congress, who have threatened to stop all federal funding for disinformation research or cut back general support.

The Observatory’s non-election work has included developing curriculum for teaching college students about how to handle trust and safety issues on social media platforms and launching the first peer-reviewed journal dedicated to that field. It has also investigated rings publishing child sexual exploitation material online and flaws in the U.S. system for reporting it, helping to prepare platforms to handle an influx of computer-generated material.

Freudian psychoanalysis offers yet another account. As Mr. Chopra’s summary has it: “Anxiety is a signal to us that we harbor repressed emotions, desires, and sexuality.”

Finally, there is the idea of “materialist alienation,” advocated by both Karl Marx and Herbert Marcuse. This theory identifies the sources of anxiety in the material and economic conditions of society rather than in the individual psyche:

Although Mr. Chopra, a philosophy professor emeritus at Brooklyn College, notes many overlaps and commonalities in the four approaches, their differences make them inconsistent as a set. It isn’t clear that they are centrally concerned with anxiety at all.

ukkha in Buddhism isn’t usually understood to refer to anxiety but rather to a state of discontent.

Mr. Chopra acknowledges that one of his key existentialist figures, Nietzsche, never uses the term. Alluding to Marx’s alienated labor, Mr. Chopra asks: “What does such alienation feel like?” His answer: “Like anxiety, for it is anxiety.

Mr. Chopra interprets everything through the lens of anxiety and as a result either magnifies its significance or sees it where it is not. He says, for example, that from his own experience he has concluded that being “indecisive, distracted, insecure, or anxious . . . amounted to the same thing.” But for many people those conditions are very different.

Mr. Chopra is a serial user of the “presumptive we”: using the first-person plural to speak for all of us when he is really speaking for some or sometimes only himself.

At times Mr. Chopra writes of anxiety as though it were a key to self-definition, saying, at one point “thus does anxiety inform me of who I am.” Tell me your anxieties and I’ll tell you who you are may sound profound, but replace “anxieties” with “dreams,” “loves,” “hopes” or “values” and it is just as true.

Even philosophy in Mr. Chopra’s view springs not from wonder, as Aristotle and Plato claimed, but from anxiety. However, neither those giants of thought nor others who followed them for centuries had much to say about it

That “anxiety is a basic human affect and signature of human consciousness” is made somewhat problematic, he concedes, by the fact that it only emerged as “an explicitly named and identified problem in the nineteenth century.”

Still, Mr. Chopra is right to want to normalize the anxiety that people really do feel, saying that it is wrong to think that mental health consists in being anxiety-free. His basic therapeutic advice—not to push anxiety away but “to see what it ‘points to’ ”—is also spot-on

his book is a good primer on the major philosophers of anxiety, or at least its close relations.

People bemoan a perceived rise in bad dating etiquette such as “ghosting” and the sending of unsolicited sexual messages, and blame the way online romance makes it easier to discard potential partners at a touch of a button. “Hacks,” or tricks designed to game the apps for better dates, abound, demonstrating the shortcomings of their designs. 

the companies’ growing emphasis on pricier premium services is giving users new reasons to scrutinize the algorithmically driven path to romance.

Bumble made its name as a free app that only let women make the first move, for example. But since 2016, it has charged for advantages such as unlimited “swipes” to connect with prospects. The most expensive plan today costs $80 a month

“This is not a new phenomenon, and I think that dating apps have crystallized and brought those concerns to the fore, primarily because the prior institutions that were responsible for connecting individuals—such as family, friends, churches, other homes of worship—were not able to assume blame in the same way,” said Jess Carbino, a sociologist who has worked as a consultant for Bumble and Tinder.

Unlike apps such as Tinder and Bumble, the League requires profile approval to join. On the app, users get three to five prospects a day unless they upgrade to become a paying member, which runs $99 a week or $399 for a three-month subscription. Once a match is made in the app, users have 14 days to initiate a conversation before the matches expire. 

That shame mangrove has been completely uprooted by Trump.

The reason people felt ashamed is that they felt fidelity to certain norms — so their cheeks would turn red when they knew they had fallen short

in the kind of normless world we have entered where societal, institutional and leadership norms are being eroded,” Seidman said to me, “no one has to feel shame anymore because no norm has been violated.”

People in high places doing shameful things is hardly new in American politics and business. What is new, Seidman argued, “is so many people doing it so conspicuously and with such impunity: ‘My words were perfect,’ ‘I’d do it again.’ That is what erodes norms — that and making everyone else feel like suckers for following them.”

Nothing is more corrosive to a vibrant democracy and healthy communities, added Seidman, than “when leaders with formal authority behave without moral authority.

Without leaders who, through their example and decisions, safeguard our norms and celebrate them and affirm them and reinforce them, the words on paper — the Bill of Rights, the Constitution or the Declaration of Independence — will never unite us.”

. Trump wants to destroy our social and legal mangroves and leave us in a broken ethical ecosystem, because he and people like him best thrive in a broken system.

He keeps pushing our system to its breaking point, flooding the zone with lies so that the people trust only him and the truth is only what he says it is. In nature, as in society, when you lose your mangroves, you get flooding with lots of mud.

Responsibility, especially among those who have taken oaths of office — another vital mangrove — has also experienced serious destruction.

It used to be that if you had the incredible privilege of serving as U.S. Supreme Court justice, in your wildest dreams you would never have an American flag hanging upside down

Your sense of responsibility to appear above partisan politics to uphold the integrity of the court’s rulings would not allow it.

Civil discourse and engaging with those with whom you disagree — instead of immediately calling for them to be fired — also used to be a mangrove.

when moral arousal manifests as moral outrage — and immediate demands for firings — “it can result in a vicious cycle of moral outrage being met with equal outrage, as opposed to a virtuous cycle of dialogue and the hard work of forging real understanding.”

In November 2022, the Heterodox Academy, a nonprofit advocacy group, surveyed 1,564 full-time college students ages 18 to 24. The group found that nearly three in five students (59 percent) hesitate to speak about controversial topics like religion, politics, race, sexual orientation and gender for fear of negative backlashes by classmates.

Locally owned small-town newspapers used to be a mangrove buffering the worst of our national politics. A healthy local newspaper is less likely to go too far to one extreme or another, because its owners and editors live in the community and they know that for their local ecosystem to thrive, they need to preserve and nurture healthy interdependencies

in 2023, the loss of local newspapers accelerated to an average of 2.5 per week, “leaving more than 200 counties as ‘news deserts’ and meaning that more than half of all U.S. counties now have limited access to reliable local news and information.”

As in nature, it leaves the local ecosystem with fewer healthy interdependencies, making it more vulnerable to invasive species and disease — or, in society, diseased ideas.

It’s not that the people in these communities have changed. It’s that if that’s what you are being fed, day in and day out, then you’re going to come to every conversation with a certain set of predispositions that are really hard to break through.”

we have gone from you’re not supposed to say “hell” on the radio to a nation that is now being permanently exposed to for-profit systems of political and psychological manipulation (and throw in Russia and China stoking the fires today as well), so people are not just divided, but being divided. Yes, keeping Americans morally outraged is big business at home now and war by other means by our geopolitical rivals.

More than ever, we are living in the “never-ending storm” that Seidman described to me back in 2016, in which moral distinctions, context and perspective — all the things that enable people and politicians to make good judgments — get blown away.

Blown away — that is exactly what happens to the plants, animals and people in an ecosystem that loses its mangroves.

a trend ailing America today: how much we’ve lost our moorings as a society.

Civil discourse and engaging with those with whom you disagree — instead of immediately calling for them to be fired — also used to be mangroves.

civility itself also used to be a mangrove.

“Why the hell not?” Drummond asks.“You’re not supposed to say ‘hell,’ either,” the announcer says.You are not supposed to say “hell,” either. What a quaint thought. That is a polite exclamation point in today’s social media.

Another vital mangrove is religious observance. It has been declining for decades:

So now the most partisan national voices on Fox News, or MSNBC — or any number of polarizing influencers like Tucker Carlson — go straight from their national studios direct to small-town America, unbuffered by a local paper’s or radio station’s impulse to maintain a community where people feel some degree of connection and mutual respect

In a 2021 interview with my colleague Ezra Klein, Barack Obama observed that when he started running for the presidency in 2007, “it was still possible for me to go into a small town, in a disproportionately white conservative town in rural America, and get a fair hearing because people just hadn’t heard of me. … They didn’t have any preconceptions about what I believed. They could just take me at face value.”