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the mid-2010s saw the beginnings of a turnaround that has continued ever since. By 2019, households headed by Millennials were making considerably more money than those headed by the Silent Generation, Baby Boomers, and Generation X at the same age, after adjusting for inflation.

That year, according to the Current Population Survey, administered by the U.S. Census Bureau, income for the median Millennial household was about $9,000 higher than that of the median Gen X household at the same age, and about $10,000 more than the median Boomer household, in 2019 dollars.

Booms and recessions push incomes up and down, but although many media stories have tended to associate Millennials almost exclusively with the latter, they’ve now experienced both, and in a big way: Increases in income since 2014 have been steep.

ed since Millennials became adults. The Affordable Care Act extended health-care coverage, and federal-government support during the pandemic actually caused poverty to fall in 2020 and 2021

since 2014. By my analysis, Black and Latino Americans ages 25 to 44 in 2021 were making more money than Black and Latino Silents, Boomers, and Gen Xers at the same age. The U.S. is not without economic inequities, many of them racial. But Black and Latino Millennials are not falling behind previous generations when it comes to their income. Instead, most are getting ahead

Millennial men, on average, have not seen the income increases that Millennial women have (more on that later)—a divergence at least partly explained by the growing gap in educational attainment between men and women

the median income of Americans with a four-year college degree has steadily risen while the income of those with only a high-school degree has fallen. This trend is not new, though it is troubling.

The Great Recession was no doubt a more harrowing experience for young adults than the recession Gen X faced, but the income stagnation that followed it nonetheless lasted only a few years. Over the past half century, the longest period of falling or stagnant wages was from the ’70s to the mid-’90s, when Boomers were young workers.

poverty is not any more common among Millennials today than it was among previous generations.

The fundamental geographic division in American politics has traditionally been a sectional conflict setting the North against the South. The idioms of "red states" and "blue states" caught on widely after the 2000 presidential election because they could be applied to a regional divide—blue North, red South—that was already presumed to reflect the main axis of political debate and competition. But the partisan difference between large-metro and rural residents has now become much larger than the gap between northerners and southerners.

I call this widening gap between the partisan loyalties of urban and rural America “the density divide.” Hopkins is clearly correct that urban vs. rural has eclipsed North vs. South as the geographic embodiment of our partisan divisions. As the old adage goes, a chart speaks a thousand white papers.

Many large metropolitan areas grew faster over the past decade than the Bureau had previously projected, with eight of the nation's ten largest cities showing an increased growth rate compared to the 2000 to 2010 period. At the same time, most of rural America shrank in absolute as well as relative terms. A majority—52 percent—of the nation's counties actually reported a smaller raw population in 2020 than they had in 2010.

One of the puzzles of the 2016 election, and the catastrophe of the Trump presidency, is how populist white nationalism finally prevailed at a time when Americans, taken altogether, were less racist than ever

My hunch is that rural white culture, which was once regionally varied and distinctive, became more uniform by becoming increasingly Southern. I call this the Southernification thesis.

In the Density Divide, I argued that the key to answering “Why did white ethnonationalism finally work to win the GOP nomination and then the White House when it didn’t even get close to working for Pat Buchanan or Ron Paul?” was that residential self-selection on ethnicity, personality, and education had made lower density parts of the country progressively more homogenously ethnocentric and socially conservative, which finally made it possible to unify and organize rural and exurban whites as a single constituency.

I think it’s an incomplete explanation without something like the Southernification thesis. Before it could be successfully organized politically, America’s increasingly ethnocentric non-urban white population needed to be consolidated first through the adoption of a relatively uniform ethnocentric white culture.

When I was a kid, the Atlanta Bravesþff somehow became “America’s Team.” Could it be that the media mogul who married Hanoi Jane took the critical first step in bringing non-urban white America together by beaming sanitized Southern culture into living rooms everywhere?

The 2024 election will not be the usual battle between parties, platforms and policies. It is a battle between those who fundamentally respect and abide by the ground rules of democracy and those who do not.

To underline his case most forcefully, Mr. Biden didn’t need to use his own words. He could rely on the words of his opponent: revenge, retribution, fight like hell, terminate the Constitution, suckers and losers, vermin, poisoning the blood of our country, dictator on Day 1, American carnage. There is no subtext here; it’s all text. As Mr. Biden put it, “We all know who Donald Trump is.”

And yet, apparently, we need to keep reminding ourselves. Otherwise, we fall into the trap of normalization that Mr. Trump laid from the start.

Today he can call for the execution of the chairman of the Joint Chiefs of Staff, or tell the Biden administration to “rot in hell,” or promote a video claiming he is literally a gift from God, and it gets less attention in both mainstream and social media than Mr. Biden tripping over a sandbag.

How did we end up here? Mr. Biden offered one compelling explanation: complacency. “We’ve been blessed so long with a strong, stable democracy, it’s easy to forget why so many before us risked their lives and strengthened democracy,

In that sense, democracy is like vaccines. Few people today have firsthand memories of the horrors of diseases that were rampant before vaccines largely eradicated them, which makes it easier for vaccine hesitancy to take root

Similarly, when a country has no history of living under a dictatorship, it can be easier to lose sight of what it means to live in a representative democracy, and to be caught flat-footed when a real authoritarian comes knocking.

For instance, when a Harvard scholar such as Steven Pinker speaks of “disempowering D.E.I.” as a necessary reform in American higher education, he’s not opposing diversity itself. Pinker is liberal, donates substantially to the Democratic Party and “loathes” Donald Trump. The objections he raises are shared by a substantial number of Americans across the political spectrum.

, the problem with D.E.I. isn’t with diversity, equity, or inclusion — all vital values.

First, it is a moral necessity for colleges to be concerned about hateful discourse, including hateful language directed at members of historically marginalized groups. Moreover, colleges that receive federal funds have a legal obligation

I’ll share with you three pervasive examples

In the name of D.E.I., all too many institutions have violated their constitutional commitments to free speech, due process and equal protection of the law.

Yet that is no justification for hundreds of universities to pass and maintain draconian speech codes on campus, creating a system of unconstitutional censorship that has been struck down again and again and again in federal court. Nor is it a justification for discriminating against faculty members for their political views or for compelling them to speak in support of D.E.I.

There is a better way to achieve greater diversity, equity, inclusion and related goals. Universities can welcome students from all walks of life without unlawfully censoring speech. They can respond to campus sexual violence without violating students’ rights to due process. They can diversify the student body without discriminating on the basis of race

Second, there is a moral imperative to respond to sexual misconduct on campus.

that is no justification for replacing one tilted playing field with another. Compelled in part by constitutionally problematic guidance from the Obama administration, hundreds of universities adopted sexual misconduct policies that strip the most basic due process protections from accused students. The result has been systematic injustice

The due process problem was so profound that in 2019 a state appellate court in California — hardly a bastion of right-wing jurisprudence — ruled that “fundamental fairness” entitles an accused student to cross-examine witnesses in front of a neutral adjudicator.

Third, it is urgently necessary to address racial disparities in campus admissions and faculty hiring — but, again, not at the expense of the Constitution.

it is difficult to ignore the overwhelming evidence that Harvard attempted to achieve greater diversity in part by systematically downranking Asian applicants on subjective grounds, judging them deficient in traits such as “positive personality,” likability, courage, kindness and being “widely respected.” That’s not inclusion; it’s discrimination.

Our nation has inflicted horrific injustices on vulnerable communities. And while the precise nature of the injustice has varied — whether it was slavery, Jim Crow, internment or the brutal conquest of Native American lands — there was always a consistent theme: the comprehensive denial of constitutional rights.

But one does not correct the consequences of those terrible constitutional violations by inflicting a new set of violations on different American communities in a different American era. A consistent defense of the Constitution is good for us all,

The danger posed by D.E.I. resides primarily not in these virtuous ends, but in the unconstitutional means chosen to advance them.

Virtuous goals should not be accomplished by illiberal means.

“The Lebanese war taught me early about the ugliness of tribalism and religious dogma,” Saad wrote. “It likely informed my subsequent disdain for identity politics, as I grew up in an ecosystem where the group to which you belonged mattered more than your individuality.” 

Musk has said his concerns about Woke Mind Virus, his way of labeling progressive liberal beliefs that he says are overly politically correct and stifling to public debate and free speech, helped fuel his desire to acquire the social-media company Twitter turned X in late 2022. It is on that platform where Musk, 52 years old, has aired many of his concerns.

For his part, Musk says his politics are “fairly moderate”—what he describes as his supporting safe cities, secure borders, a neutral judiciary and sensible spending. And, he adds, what he calls being “pro environment.”

Still, Musk is prone to painting risks at their most extreme and gravitating to others with similar world views. 

“For many years now, I have warned that the path that the West is taking will result in civil war. It might take 5 years, 50 years, or 100 years but it is inevitable,” Saad tweeted on the day of Tesla’s quarterly earnings call last month. 

Before joining that call, Musk was on X, agreeing with Saad in a thread of responses. “War will come whether we want it or not,” Musk posted. 

ver since, Luddite has been a derogatory word—shorthand for one who blindly hates or doesn’t understand technology.

Now, with nearly half of Americans worried about how AI will affect jobs, Luddism has blossomed. The new Luddites—a growing contingent of workers, critics, academics, organizers, and writers—say that too much power has been concentrated in the hands of the tech titans, that tech is too often used to help corporations slash pay and squeeze workers, and that certain technologies must not merely be criticized but resisted outright.

what I’ve seen over the past 10 years—the rise of gig-app companies that have left workers precarious and even impoverished; the punishing, gamified productivity regimes put in place by giants such as Amazon; the conquering of public life by private tech platforms and the explosion of screen addiction; and the new epidemic of AI plagiarism—has left me sympathizing with tech’s discontents.

I consider myself a Luddite not because I want to halt progress or reject technology itself. But I believe, as the original Luddites argued in a particularly influential letter threatening the industrialists, that we must consider whether a technology is “hurtful to commonality”—whether it causes many to suffer for the benefit of a few—and oppose it when necessary.

“It’s not a primitivism: We don’t reject all technology, but we reject the technology that is foisted on us,” Jathan Sadowski, a social scientist at Monash University, in Australia, told me. He’s a co-host, with the journalist Ed Ongweso Jr., of This Machine Kills, an explicitly pro-Luddite podcast.

The science-fiction author Cory Doctorow has declared all of sci-fi a Luddite literature, writing that “Luddism and science fiction concern themselves with the same questions: not merely what the technology does, but who it does it for and who it does it to.

The New York Times has profiled a hip cadre of self-proclaimed “‘Luddite’ teens.” As the headline explained, they “don’t want your likes.”

By drawing a red line against letting studios control AI, the WGA essentially waged the first proxy battle between human workers and AI. It drew attention to the fight, resonated with the public, and, after a 148-day strike, helped the guild attain a contract that banned studios from dictating the use of AI.

In other words, the cultural crackup of the last few months only appears to be part of an international conflict. It is, in fact, resolutely German. What is really being fought over here is a hazy, transcendent national concept that, since Oct. 7, has overtaken more firmly constitutional principles of free expression and free association.

The tensions have been building since at least 2019, when the federal Parliament adopted a resolution designating the movement calling for a boycott of Israel as antisemitic, and urging local governments and “public stakeholders” not to fund organizations or individuals that support it. That makes a big difference here, since so many artists, writers and musicians receive generous government aid. The resolution, though nonbinding, led some cultural institutions to rescind invitations to critics of Israeli policy, and many more to take a hesitant approach.

“People in cultural institutions are risk-averse,” said Tobias Haberkorn, who edits the Berlin Review, a new literary publication. “So if they have to decide, ‘Am I going to invite this or that artist with a Middle Eastern background, or not?’ I can very well see them not inviting them. Just to avoid the potential hassle.”

Since Oct. 7, accusations of antisemitism have flown much more broadly. Some are merited. Many others are dubious. Quite a number of those accused of antisemitism have been Jewish, such as Gessen.

“There are many Jewish perspectives, and that is not being honored here in a country where the history cannot be excused,” said Peaches, who is also Jewish. “For any progressive Jewish person who is thinking about what is going on, and understanding the history of what is going on, to be called antisemitic — by Germans — is ridiculous. Never did I think in 2024 that I would be thinking about that.”

Yet it’s worth pointing out how few of these accusations revolve around cultural production. It is rare for Berlin’s theaters or festivals to cancel someone for what they actually sing or paint or film

What gets you now are statements, posts, likes, signatures: the imperatives of social media, which are swallowing culture wholesale. Once debates like this would have played out in Germany’s elite press, where intellectuals clashed over the country’s moral responsibility to the past. Today the national papers, and the institutions too, are playing catch-up to Ruhrbarone, a small website from the provincial city of Bochum that took down Anderson and many others.

Newsroom leaders, concerned that some Times journalists are compromising their neutrality and applying ideological purity tests to coverage decisions, are seeking to draw a line. 

Kahn noted that the organization has added a lot of digital-savvy workers who are skilled in areas like data analytics, design and product engineering but who weren’t trained in independent journalism. He also suggested that colleges aren’t preparing new hires to be tolerant of dissenting views

International editor Philip Pan later intervened, saying the WhatsApp thread—at its worst a “tense forum where the questions and comments can feel accusatory”—should be for sharing information, not for hosting debates, according to messages reviewed by the Journal. 

Coverage of the Israel-Hamas war has become particularly fraught at the Times, with some reporters saying the Times’s work is tilting in favor of Israel and others pushing back forcefully, say people familiar with the situation. That has led to dueling charges of bias and journalistic malpractice among reporters and editors, forcing management to referee disputes.

“Just like our readers at the moment, there are really really strong passions about that issue and not that much willingness to really explore the perspectives of people who are on the other side of that divide,” Kahn said, adding that it’s hard work for staffers “to put their commitment to the journalism often ahead of their own personal views.”

Last fall, Times staffers covering the war got into a heated dispute in a WhatsApp group chat over the publication’s reporting on Al-Shifa hospital in Gaza, which Israel alleged was a command-and-control center for Hamas.

While the Guild represents staffers across many major U.S. news outlets, its members also include employees from non-news advocacy organizations such as pro-Palestinian group Jewish Voice For Peace, Democratic Socialists of America and divisions of the ACLU. 

“Young adults who are coming up through the education system are less accustomed to this sort of open debate, this sort of robust exchange of views around issues they feel strongly about than may have been the case in the past,” he said, adding that the onus is on the Times to instill values like independence in its employees.

The publisher of the Times, 43-year-old A.G. Sulzberger, says readers’ trust is at risk, however. Some journalists, including at the Times, are criticizing journalistic traditions like impartiality, while embracing “a different model of journalism, one guided by personal perspective and animated by personal conviction,” Sulzberger wrote in a 12,000-word essay last year in Columbia Journalism Review. 

Despite such moves, NewsGuard, an organization that rates credibility of news sites, in February reduced the Times’s score from the maximum of 100 to 87.5, saying it doesn’t have a clear enough delineation between news and opinion.

Emboldened by their show of strength on Bennet, employees would flex their muscles again on multiple occasions, pushing to oust colleagues they felt had engaged in journalistic or workplace misconduct. 

One thing Powell noticed, he said, was that coverage that challenged popular political and cultural beliefs was being neglected. Powell’s work includes a story on MIT’s canceling of a lecture by an academic who had criticized affirmative action, and another examining whether the ACLU is more willing to defend the First Amendment rights of progressives than far-right groups.

Kahn, who succeeded Baquet as executive editor in June 2022, and Opinion Editor Kathleen Kingsbury said in a letter to staff that they wouldn’t tolerate participation by Times journalists in protests or attacks on colleagues.

Divisions have formed in the newsroom over the role of the union that represents Times staffers, the NewsGuild-CWA. Some staffers say it has inappropriately inserted itself into debates with management, including over coverage of the trans community and the war. 

The Times isn’t the only news organization where employees have become more vocal in complaints about coverage and workplace practices. War coverage has also fueled tensions at The Wall Street Journal, with some reporters in meetings and internal chat groups complaining that coverage is skewed—either favoring Israel or Palestinians.  

When Times staffers logged on to a union virtual meeting last fall to discuss whether to call for a cease-fire in Gaza, some attendees from other organizations had virtual backgrounds displaying Palestinian flags. The meeting, where a variety of members were given around two minutes to share their views on the matter, felt like the kind of rally the Times’ policy prohibits, according to attendees. 

In January, Sulzberger shared his thoughts on covering Trump during a visit to the Washington bureau. It was imperative to keep Trump coverage emotion-free, he told staffers, according to people who attended. He referenced the Times story, “Why a Second Trump Presidency May Be More Radical Than His First,” by Charlie Savage, Jonathan Swan and Maggie Haberman, as a good example of fact-based and fair coverage. 

Conservatives, who have a visceral understanding of the inherent conflict among the basic human aspirations for freedom, justice, and equality, personal security, self-expression, spirituality, and the rights of the individual versus societal cohesion, are in the difficult position of having to find the right balance among them, which in turn requires uninspiring compromises.

The progressive left, meanwhile, vehemently insists that this or that form of inequality or injury is unacceptable, and never bothers to explain how its vision of greater equality would be compatible with freedom, or how extensive individual freedoms for some do not interfere with the freedom or personal safety of others.

Linker’s description of Bushnell’s options and actions is measured and not without some respect:

Damon hops off the bus at the same point I do: Bushnell displayed a tremendous amount of courage, yes. But this was mated to an absolute moral certainty.

Every society needs both, because that is how we conserve our achievements while still working toward a more perfect order.

[Bushnell’s] choice of that word to describe Israel means he followed the “anti-colonial left” in viewing the interminable conflict in and around the Jewish state through the lens of Western imperialism across the “global south.” Viewed in this way, Israelis are rapacious oppressors, exploiters, unjustly stealing from the Palestinians, occupying their land, not just in the territories of the West Bank that are occupied under international law but likely in its entirety. That’s certainly how Hamas views the situation, with an added overlay of Islamist theofascism.

What would it be like, I wonder, to live in a world so morally simple, so neat and tidy, so devoid of tragic clashes, so orderly, with its heroes and villains, its Children of Light and its Children of Darkness? I really wouldn’t know. Because the world I inhabit is one permeated by ambiguity and people with mixed motives who are often (usually?) torn between competing moral considerations and imperatives, not a world divided between the absolutely good and the absolutely evil. The line between good and evil doesn’t run between East and West, or North and South, or white and black, or Israel and Palestine. It runs right through every human heart. Or at least most hearts.

This is where liberalism and conservatism meet, in the most elemental sense. The conservative impulse is to be suspicious of change because you are aware that things can always get worse, that systems are often too complex to be understood, that tail risk rules the world. The liberal impulse is to believe that agency is precious, that the world can be improved, that progress is both possible and desirable.

Linker notes that Bushnell referred to Israelis as “colonizers”:

Every governing system needs both, because that is how we channel passions out of the street and into political institutions.

And every person needs both, because that is how we avoid the epistemic certainty that can drive us to extremes of exuberance or despair.

The war in Gaza is a textbook example of the dangers of epistemic certainty, because it is too complicated, freighted with too much history, and too full of horrors to fit neatly on one side of the ledger or the other.

The 10/7 attack was an act of unconstrained barbarism that made it impossible for Israel to coexist with Hamas. Or at least: I am not aware of any proposed remedy that would have made coexistence possible without Israel becoming a fully militarized, illiberal state.

The Israeli response has at times violated the rules of war—sometimes of its own volition and sometimes because Hamas’s strategy has been to position assets in such a manner as to result in the deaths of as many Palestinian civilians as possible.

The suffering of the Palestinian people is real and of a magnitude that is almost impossible to comprehend.

And yet, the war continues because Hamas has no interest in a ceasefire. “We are not interested in engaging with what’s been floated, because it does not fulfill our demands,” one Hamas official told the media yesterday.

The world is messy. Life is messy. Often in ways which break the human heart. The project of liberal society, which requires equal measures of liberalism and conservatism, is to manage this messiness as well as possible.

a major extinction panic happened 100 years ago, and the similarities are unnerving.

The 1920s were also a period when the public — traumatized by a recent pandemic, a devastating world war and startling technological developments — was gripped by the conviction that humanity might soon shuffle off this mortal coil.

It also helps us see how apocalyptic fears feed off the idea that people are inherently violent, self-interested and hierarchical and that survival is a zero-sum war over resources.

Either way, it’s a cynical view that encourages us to take our demise as a foregone conclusion.

What makes an extinction panic a panic is the conviction that humanity is flawed and beyond redemption, destined to die at its own hand, the tragic hero of a terrestrial pageant for whom only one final act is possible

What the history of prior extinction panics has to teach us is that this pessimism is both politically questionable and questionably productive. Our survival will depend on our ability to recognize and reject the nihilistic appraisals of humanity that inflect our fears for the future, both left and right.

As a scholar who researches the history of Western fears about human extinction, I’m often asked how I avoid sinking into despair. My answer is always that learning about the history of extinction panics is actually liberating, even a cause for optimism

Nearly every generation has thought its generation was to be the last, and yet the human species has persisted

As a character in Jeanette Winterson’s novel “The Stone Gods” says, “History is not a suicide note — it is a record of our survival.”

Contrary to the folk wisdom that insists the years immediately after World War I were a period of good times and exuberance, dark clouds often hung over the 1920s. The dread of impending disaster — from another world war, the supposed corruption of racial purity and the prospect of automated labor — saturated the period

The previous year saw the publication of the first of several installments of what many would come to consider his finest literary achievement, “The World Crisis,” a grim retrospective of World War I that laid out, as Churchill put it, the “milestones to Armageddon.

Bluntly titled “Shall We All Commit Suicide?,” the essay offered a dismal appraisal of humanity’s prospects. “Certain somber facts emerge solid, inexorable, like the shapes of mountains from drifting mist,” Churchill wrote. “Mankind has never been in this position before. Without having improved appreciably in virtue or enjoying wiser guidance, it has got into its hands for the first time the tools by which it can unfailingly accomplish its own extermination.”

The essay — with its declaration that “the story of the human race is war” and its dismay at “the march of science unfolding ever more appalling possibilities” — is filled with right-wing pathos and holds out little hope that mankind might possess the wisdom to outrun the reaper. This fatalistic assessment was shared by many, including those well to Churchill’s left.

“Are not we and they and all the race still just as much adrift in the current of circumstances as we were before 1914?” he wondered. Wells predicted that our inability to learn from the mistakes of the Great War would “carry our race on surely and inexorably to fresh wars, to shortages, hunger, miseries and social debacles, at last either to complete extinction or to a degradation beyond our present understanding.” Humanity, the don of sci-fi correctly surmised, was rushing headlong into a “scientific war” that would “make the biggest bombs of 1918 seem like little crackers.”

The pathbreaking biologist J.B.S. Haldane, another socialist, concurred with Wells’s view of warfare’s ultimate destination. In 1925, two decades before the Trinity test birthed an atomic sun over the New Mexico desert, Haldane, who experienced bombing firsthand during World War I, mused, “If we could utilize the forces which we now know to exist inside the atom, we should have such capacities for destruction that I do not know of any agency other than divine intervention which would save humanity from complete and peremptory annihilation.”

F.C.S. Schiller, a British philosopher and eugenicist, summarized the general intellectual atmosphere of the 1920s aptly: “Our best prophets are growing very anxious about our future. They are afraid we are getting to know too much and are likely to use our knowledge to commit suicide.”

Many of the same fears that keep A.I. engineers up at night — calibrating thinking machines to human values, concern that our growing reliance on technology might sap human ingenuity and even trepidation about a robot takeover — made their debut in the early 20th century.

The popular detective novelist R. Austin Freeman’s 1921 political treatise, “Social Decay and Regeneration,” warned that our reliance on new technologies was driving our species toward degradation and even annihilation

Extinction panics are, in both the literal and the vernacular senses, reactionary, animated by the elite’s anxiety about maintaining its privilege in the midst of societal change

There is a perverse comfort to dystopian thinking. The conviction that catastrophe is baked in relieves us of the moral obligation to act. But as the extinction panic of the 1920s shows us, action is possible, and these panics can recede

To whatever extent, then, that the diagnosis proved prophetic, it’s worth asking if it might have been at least partly self-fulfilling.

today’s problems are fundamentally new. So, too, must be our solutions

It is a tired observation that those who don’t know history are destined to repeat it. We live in a peculiar moment in which this wisdom is precisely inverted. Making it to the next century may well depend on learning from and repeating the tightrope walk — between technological progress and self-annihilation — that we have been doing for the past 100 years

We have gotten into the dangerous habit of outsourcing big issues — space exploration, clean energy, A.I. and the like — to private businesses and billionaires

That ideologically varied constellation of prominent figures shared a basic diagnosis of humanity and its prospects: that our species is fundamentally vicious and selfish and our destiny therefore bends inexorably toward self-destruction.

Less than a year after Churchill’s warning about the future of modern combat — “As for poison gas and chemical warfare,” he wrote, “only the first chapter has been written of a terrible book” — the 1925 Geneva Protocol was signed, an international agreement banning the use of chemical or biological weapons in combat. Despite the many horrors of World War II, chemical weapons were not deployed on European battlefields.

As for machine-age angst, there’s a lesson to learn there, too: Our panics are often puffed up, our predictions simply wrong

In 1928, H.G. Wells published a book titled “The Way the World Is Going,” with the modest subtitle “Guesses and Forecasts of the Years Ahead.” In the opening pages, he offered a summary of his age that could just as easily have been written about our turbulent 2020s. “Human life,” he wrote, “is different from what it has ever been before, and it is rapidly becoming more different.” He continued, “Perhaps never in the whole history of life before the present time, has there been a living species subjected to so fiercely urgent, many-sided and comprehensive a process of change as ours today. None at least that has survived. Transformation or extinction have been nature’s invariable alternatives. Ours is a species in an intense phase of transition.”

Pressler and Patterson were heroes within the movement. Patterson led Baptist seminaries and became president of the convention. Pressler was a Texas state judge and a former president of the Council for National Policy, a powerful conservative Christian activist organization.

Both men are now disgraced. In 2018, the board of Southwestern Baptist Theological Seminary fired Patterson after it found that he’d grossly mishandled rape allegations — including writing in an email that he wanted to meet alone with a woman who had reported being raped to “break her down” — at both Southwestern and another Baptist seminary.

Pressler’s story is in some ways eerily similar to that of Harvey Weinstein. Both were powerful men so brazen about their misconduct that it was an “open secret” in their respective worlds. Yet they were also so powerful that an army of enablers coalesced around them, protecting them from the consequences of their actions.

The suit set off a sprawling investigation into S.B.C. sexual misconduct by The Houston Chronicle and The San Antonio Express-News. Their report, called “Abuse of Faith,” documented hundreds of sex abuse cases in the S.B.C. and led to the denomination commissioning an independent investigation of its handling of abuse.

The American right exists in a news environment that reports misconduct on the left or in left-wing institutions loudly and with granular detail. When Weinstein fell and that fall prompted the cascade of revelations that created the #MeToo moment, the right was overrun with commentary on the larger lessons of the episode, including scathing indictments of a Hollywood culture

the coverage, or lack thereof, of Pressler’s fall also helps explain why we’re so very polarized as a nation.

the bottom line is clear: For decades, survivors of sex abuse “were ignored, disbelieved or met with the constant refrain that the S.B.C. could take no action due to its polity regarding church autonomy — even if it meant that convicted molesters continued in ministry with no notice or warning to their current church or congregation.”

the coverage on the right also fit a cherished conservative narrative: that liberal sexual values such as those in Hollywood invariably lead to abuse.

stories such as Pressler’s complicate this narrative immensely. If both the advocates and enemies of the sexual revolution have their Harvey Weinsteins — that is, if both progressive and conservative institutions can enable abuse — then all that partisan moral clarity starts to disappear

We’re all left with the disturbing and humbling reality that whatever our ideology or theology, it doesn’t make us good people. The allegedly virtuous “us” commits the same sins as the presumptively villainous “them.”

How does a typical conservative activist deal with this reality? By pretending it doesn’t exist.

Shortly after the Pressler settlement was announced, I looked for statements or commentary or articles by the conservative stalwarts who cover left-wing misconduct with such zeal. The silence was deafening.

I’m reminded of the minimal right-wing coverage of Fox News’s historic defamation settlement with Dominion Voting Systems, the largest known media defamation settlement of all time. I consistently meet conservatives who might know chapter and verse of any second-tier scandal in the “liberal media” but to this day have no clue that the right’s favorite news outlet broadcast some of the most expensive lies in history.

t’s more like a cultivated ignorance, in which news outlets and influencers and their audiences tacitly agree not to share facts that might complicate their partisan narratives.

the dynamic is even worse when stories of conservative abuse and misconduct break in the mainstream media. Conservative partisans can simply cry “media bias!” and rely on their followers to tune it all out. To those followers, a scandal isn’t real until people they trust say it’s real.

Altman and OpenAI have been candid on this front. The end goal of OpenAI has always been to build a so-called artificial general intelligence, or AGI, that would, in their imagining, alter the course of human history forever, ushering in an unthinkable revolution of productivity and prosperity—a utopian world where jobs disappear, replaced by some form of universal basic income, and humanity experiences quantum leaps in science and medicine. (Or, the machines cause life on Earth as we know it to end.) The stakes, in this hypothetical, are unimaginably high—all the more reason for OpenAI to accelerate progress by any means necessary.

As with other grand projects of the 20th century, the voting public had a voice in both the aims and the execution of the Apollo missions. Altman made it clear that we’re no longer in that world. Rather than waiting around for it to return, or devoting his energies to making sure that it does, he is going full throttle forward in our present reality.

In response to one question about AGI rendering jobs obsolete, Jeff Wu, an engineer for the company, confessed, “It’s kind of deeply unfair that, you know, a group of people can just build AI and take everyone’s jobs away, and in some sense, there’s nothing you can do to stop them right now.” He added, “I don’t know. Raise awareness, get governments to care, get other people to care. Yeah. Or join us and have one of the few remaining jobs. I don’t know; it’s rough.”

Part of Altman’s reasoning, he told Andersen, is that AI development is a geopolitical race against autocracies like China. “If you are a person of a liberal-democratic country, it is better for you to cheer on the success of OpenAI” rather than that of “authoritarian governments,” he said. He noted that, in an ideal world, AI should be a product of nations. But in this world, Altman seems to view his company as akin to its own nation-state.

Wu’s colleague Daniel Kokotajlo jumped in with the justification. “To add to that,” he said, “AGI is going to create tremendous wealth. And if that wealth is distributed—even if it’s not equitably distributed, but the closer it is to equitable distribution, it’s going to make everyone incredibly wealthy.”

This is the unvarnished logic of OpenAI. It is cold, rationalist, and paternalistic. That such a small group of people should be anointed to build a civilization-changing technology is inherently unfair, they note. And yet they will carry on because they have both a vision for the future and the means to try to bring it to fruition

Wu’s proposition, which he offers with a resigned shrug in the video, is telling: You can try to fight this, but you can’t stop it. Your best bet is to get on board.

Arthur: Part of it is because we have a rigid system of power, and so we’re ridiculously institutionalized in the way that people can rise and prosper

Americans speak a good line about meritocracy, but we don’t have a meritocracy. When it comes to our politics, we have a gerontocracy that is based on seniority, loyalty, and tenure. We have leaders with tons of wisdom, but they don’t have the vigor and the focus and the energy to be putting in the grinding work of national and international governance.

Matt: Happiness is your principal subject, and your work usually frames it in terms of advice to the individual: How can you be happy? How can I be happy? But in this political moment, there’s also a dimension of this that’s about collective happiness, the public good—a general happiness that is at stake in Biden’s decision. How do you balance that?

Arthur: You know the famous Zen Buddhist koan: What is the sound of one hand clapping? One interpretation of that koan is that the sound of one hand clapping is an illusion. And one version of that illusion is that your personal happiness is somehow meaningful. In fact, the clapping becomes a reality only when there’s a second hand.

In other words, your happiness is real only when somebody else is happy as well. So if you’re a public figure, then the good of the public is required to get the second hand clapping. Otherwise you’ll be living in illusion.

a philosopher at the University of Cambridge named Stephen Cave who wrote a really important book called Immortality. In it, he talks about how one of the ways to become immortal is to build a legacy, and the way to think about that is the internal struggle of Achilles. Obviously, the Greek hero is a mythological character, but his story presents an emblematic dilemma: The best way to achieve immortality is to secure your legacy through a heroic end; the worst way to get immortality—and the most efficacious way to destroy your legacy—is to just hang around. Do you see the irony? People who hang around because of their legacy are diminishing their legacy.

Arthur: So there’s personal advice and there’s political advice. The personal advice is that for all successful people, there comes a time to decide between being special and being happy. Being special—staying on top—is hard, tiring work. But it is an addiction, which is why people keep at it way beyond what seems reasonable, at great harm to themselves and others. Get sober; choose happiness.

The political advice is based on a lesson from history, that the mark of great leadership is what happens after leaders leave the scene. Did they teach the next generation and set up those who came after for success? And then did they step aside with grace and humility? Be able to answer yes to both of those questions.

Young men backed Trump over Biden by 14 points in the merged Journal polls this year, a substantial swing from 2020. In that election, they supported Biden by 15 points, according to AP VoteCast, a voter survey. Young women in the Journal surveys backed Biden by 30 points and Democratic control of Congress by 34 points, essentially unchanged from 2020.

Women now make up a record 60% of college students and carry 66% of all student-loan debt, research shows.

The testosterone-fueled lineup, coming on the heels of Trump’s fist-pumping response to bullets flying past him, “positions Trump as an anti-hero that millions of young men—specifically, young, first-time voters—connect with and even aspire to,’’ said John Della Volpe, director of the Harvard Youth Poll. “It’s something they see everywhere they consume information, whether it’s in the gamer community, TikTok, Instagram.’’

“The American flag is in the background, and there’s blood on his face,” Mertz said, “I mean, it just looks pretty badass.”

The gender gap extends to opposing views of abortion, student-loan forgiveness and other issues affecting the lives of young adults.

Polling last week by the Journal found Harris leading Trump among young voters by about 10 percentage points, less support than Biden drew from the group in 2020. The sample size was too small to measure how voter preferences differ by gender among those under 30.

Some men say they have lost economic, cultural and political influence to women amid the focus on equity and diversity. Others expressed resentment over feminist and progressive attitudes on college campuses, in the entertainment industry and at many workplaces. 

In certain U.S. cities, young women are outpacing young men in median annual income and are more likely than young men to live apart from their parents. A larger share of women under 30 are reaching financial independence compared with young women in 1980, according to the Pew Research Center, while fewer young men are reaching that milestone compared with four decades ago.

The Democratic push for diversity is making them more likely to vote for Republicans, some men said. An April survey by the Pew Research Center found that 23% of men—and 33% of men who backed Trump—believed the advancement of women has come at their expense. 

Many young men feel abandoned by Democrats, saying Republican politicians are the ones making direct appeals to them, according to interviews with dozens of men under 30.

Biden successfully pressed for trillions of dollars in federal spending on infrastructure construction, semiconductor manufacturing and other sectors that traditionally employ men. Yet young men maintain an overwhelmingly negative view of him,

The shift toward Trump includes Black and Latino men. Young Black men had backed Biden over Trump by about 70 percentage points in 2020, and Latino men backed Biden by more than 40 points, according to AP VoteCast. 

Journal polls found support for Biden shrank this year before the president withdrew from the race, leaving him with a narrow lead, as small as in the single digits, among nonwhite men.

Some men interviewed said they were fearful of criticism by women and expressed their resentments only in private and with other men. Several said they hide their conservative views because women they know have said they won’t date right-leaning men.

Other men say they are drawn to the so-called manosphere, a loose collection of male influencers who espouse macho, “anti-woke” views. The hyper-masculinity of the right, many of them said, is at the core of its appeal, not policies or party politics.“Young men just want freedom, recklessness, adrenaline,” said Lester, who kickboxes in his spare time. 

Many young people said their political views hardened years before they could vote.“Even back in 2016, when I was a 12-year-old trying to make sense of my place in the world and one of the candidates for president was making crude remarks toward women about their body parts—even at that age I felt it wasn’t right,” Isabelle Ems, a 19-year-old rising junior at Pennsylvania State University, said of Trump.

Harrison Wells, 22, said Trump’s 2016 campaign initiated his shift to the political right. He recalled being confused by the apoplectic reaction from teachers and students to Trump’s victory. His high school canceled classes and held listening sessions with students.“People were crying, upset,” he said. “Everyone was hysterical.”The experience crystallized growing skepticism of his private Catholic high school outside Menlo Park, Calif., which organized lectures about the importance of access to abortion and contraceptives and celebrated transgender visibility. 

“I felt as though there was a narrative and certain school of thought that was being pushed on us aggressively,” said Wells. “That was what made me think and start learning more about politics.”

He led a chapter of a conservative group, Young Americans for Freedom, at the University of Wisconsin and voted for Trump in 2020. He sides with the former president on the economy, taxes and immigration.

Journal polling found that young men are open to Trump policy proposals that young women reject. That includes Trump’s idea to deploy troops to the U.S.-Mexico border and to deport millions of undocumented immigrants.

the window is a description, not a tactic: Shifting it doesn’t mean proposing extreme ideas to make somewhat less extreme ideas seem reasonable.

“It just explains how ideas come in and out of fashion, the same way that gravity explains why something falls to the earth,”

Joseph P. Overton introduced the concept in the 1990s as an executive at the Mackinac Center for Public Policy,

“We have come a very, very long way in the American people now demanding legislation and concepts that just a few years ago were thought to be very radical,” Mr. Sanders said in a recent interview.

That the Overton window is shifting doesn’t necessarily mean policies like Medicare for all will be enacted, and it doesn’t say anything about whether they are good or bad. But it does say something meaningful about the political climate.

Part of the story is polarization: Democrats moving left and Republicans right, to an extent “that we haven’t seen previously in a modern political period,”

As support for more ambitious policies has increased among Democrats, there has also been “a wave of young party leaders who are less encumbered by a long voting history tying them to more moderate and less progressive policy stances,” Dr. Atkinson said. “And they’re being supported by a base that is ready to hear these messages.”

“I would have to say Tolkien,” Vance said. “I’m a big Lord of the Rings guy, and I think, not realizing it at the time, but a lot of my conservative worldview was influenced by Tolkien growing up.” He added of Tolkien’s colleague: “Big fan of C.S. Lewis — really sort of like that era of English writers. I think they were really interesting. They were grappling, in part because of World War II, with just very big problems.”

In the books, the future of civilization rests on the search and eventual destruction of The One Ring. While Frodo and Gollum jostle over the singular ring, true fans know there are a total of 20 rings of power. Vance is apparently among those ranks, as the venture capital firm he founded in 2019 is named Narya, named after one of those other rings that Gandalf wears. Vance’s mentor Peter Thiel similarly named his company Palantir after the crystal ball used by Saruman in Lord of the Rings, and Vance has invested in the defense startup Anduril, named after Aragorn’s sword.

“By the time of the Lord of the Rings trilogy, Narya has been entrusted to Gandalf to resist the corrupting influence of evil, preserve the world from decay, and give strength to its wielder,”

“Gandalf, unlike the other great powers in Lord of the Rings, cared for the hobbits and other lowly people of Middle-Earth, and so it is unsurprising that Vance would see himself as a kind of Gandalf, caring for the forgotten people of his hometown, keeping a watchful eye on them against the corrupting effects of the world.”

Luke Burgis, author of a book about René Girard (another of Vance’s intellectual heroes) and Catholic University of America professor, said he suspects “Vance’s appreciation of Tolkien is not unrelated to his conversion to Catholicism in 2019. Of the many ways that Tolkien’s work exemplifies the Catholic imagination, one is the relationship between the visible and the invisible. I think it’s fair to say that Vance believes there is real spiritual evil in this world, and it can become embodied in rites and rituals.” (At a closed-door speech in September 2021, Vance said, “I believe the devil is real and that he works terrible things in our society.)

Vance likely took away from Tolkien “an apocalyptic frame of mind” Burgis told me, a final and all-encompassing battle between good and evil

The books have a definite anti-war streak. In the Two Towers, the second of the trilogy, Tolkien wrote: “War must be, while we defend our lives against a destroyer who would devour all; but I do not love the bright sword for its sharpness, nor the arrow for its swiftness, nor the warrior for his glory. I love only that which they defend.”

Vance has said his own time in the Marines deployed in Iraq was formative to his isolationist, dovish approach to foreign policy. “I served my country honorably, and I saw when I went to Iraq that I had been lied to,” Vance once recounted. “[I saw] that promises of the foreign policy establishment of this country were a complete joke.”

But his fandom also is in tension with some of Tolkien’s ideas about how nation-states should approach the outside world. The books are, in many ways, anti-isolationist. Frodo wants to ignore the ill tidings and stay home but eventually realizes that the Shire isn’t untouched by troubles elsewhere (like, say, NATO being pulled into defending Ukraine from Sauron Putin). In the end, Rohan, Gondor, the elves, ents and dwarves, all must band together and end their petty nationalist squabbles. Their lives are, they realize, interconnected.

Vance’s love of Lord of the Rings is of a piece with rightward nationalists abroad. Italy’s Giorgia Meloni used to cosplay as a hobbit. “I think that Tolkien could say better than us what conservatives believe in,” she has said, though unlike Vance she has supported aid to Ukraine.

Rick Santorum, the former senator and two-time GOP presidential candidate, is a fellow Tolkien-pilled Catholic but he has different takeaways from Vance.

“I’m a huge Tolkien fan,” he continued. “I’m also someone who believes that the message of Tolkien is that evil must be confronted. And so the idea is that well, we can wait until it comes to the Shire, but that is not a very good game plan. You gotta go to Mordor.”

All of this points to intellectual and spiritual tensions Vance still seems to be working out. “He’s been in office a year and a half. He’s never been greatly involved in politics before this,” Santorum said. “I suspect that this is one of the reasons Trump may have picked him: JD is a smart guy but is still a work in progress.”

Those close to Vance say he has been undergoing an awakening since he converted to Catholicism in 2019.

Conservative writer Rod Dreher, who Vance invited to his initiation to the faith in 2019 and was present for his first communion, told me that Vance “is thinking broadly about how all must join in the great struggle against darkness — there is no avoiding the struggle — and how God can use the humble and the lowborn to do great things.”

“Think about it: Who would have imagined that sad, scared little Ohio boy living in a wreck of a family would have come through it all, and risen to the gates of supreme political power? What might God be doing with him? J.D. Vance might be Frodo of the Hollers, a veritable hillbilly hobbit.”

As a young State Department policy planner in the 2000s, she was a lonely voice in Washington raising the alarm about the rise of China. She pushed for tariffs and against trade agreements before it was cool, and was an author of a book called “War by Other Means” about how blind faith in free markets put the United States at a geopolitical disadvantage. For years, she felt like an oddball in Washington, where both parties were still in thrall to neoliberalism.

The Hewlett Foundation hired her as the head of an initiative that has given away $140 million so far to people who are devising a new economic philosophy. Then she served a stint in the White House. Today, she’s an intellectual leader of a growing, bipartisan consensus

She fell in love with economics and studied it at Wake Forest. After she joined a student delegation to a NATO summit in Prague in 2002, a faculty adviser on that trip offered her a job in Washington working at the National Intelligence Council. In those early years, she believed what everyone else in Washington believed about the economy — that governments ought not meddle with it.

if Mr. Trump correctly identified a problem — “China is eating our lunch” — he did not solve it, beyond putting tariffs on Chinese products. His tax cut for the rich hurt rather than helped matters.

It’s the Biden administration that came in with a plan to build an economy that was good for workers, not just shareholders, using some strategies Ms. Harris had been talking about for years.

The thinking behind it goes like this: Unquestioning belief in the free market created a globalism that funneled money to the 1 percent, which has used its wealth to amass political power at the expense of everyone else. It produced free trade agreements that sent too many U.S. factories to China and rescue plans after the 2008 financial crisis that bailed out Wall Street instead of Main Street.

It was her job to track China’s use of subsidies, industrial espionage and currency manipulation to fuel its rise as a manufacturing powerhouse. Ms. Harris argued that tariffs on China were a necessary defense. Nobody agreed. “I was kind of just banging my head against this wall,” she told me. “The wall was a foreign policy establishment that saw markets as sacrosanct.”

Barack Obama campaigned on a pledge to renegotiate NAFTA, but he struck up a new trade deal instead — the Trans-Pacific Partnership. Ms. Harris argued against it. “We didn’t have the foggiest idea” of what it would do to our economy, she told me. Nobody listened.

it sent Democrats back to the intellectual drawing board. Larry Kramer, then the president of the Hewlett Foundation, recruited her in 2018 to promote alternatives to ideas that had guided U.S. policy for decades. He hoped she could do for free-market skepticism what Milton Friedman and his allies had done for free-market fundamentalism, which became policy under the Reagan administration and eventually was embraced by both parties as truth.

She has since rejoined the Hewlett Foundation, where she funds people who are proposing new solutions to economic problems. One grantee, the conservative think tank American Compass, promotes the idea of a domestic development bank to fund infrastructure — an idea with bipartisan appeal.

But the work that Ms. Harris and others in the Biden administration have done is unfinished, and poorly understood. The terms “Bidenomics” and “Build Back Better” don’t seem to resonate

Ms. Harris acknowledges that these ideas haven’t yet taken hold in the broader electorate, and that high interest rates overshadow the progress that’s been made. It’s too early for voters to feel it, she told me: “The investments Biden has pushed through aren’t going to be felt in a month, a year, two years.”

she celebrates the fact that leaders across the political spectrum are embracing the idea that Americans need to “get back to building things in this country.” This election has no candidates blindly promoting the free market. The last one didn’t either. In the battle of ideas, she has already won.

All the old deficiencies and blind spots of male socialization are still in circulation — the same mass failure to teach boys relational skills and emotional intelligence, the same rigid masculinity norms and social prohibitions that push them away from intimacy and emotionality.

in many ways this environment has apparently had the opposite effect — it has shut them down even further.

The micro-generation that was just hitting puberty as the #MeToo movement exploded in 2017 is now of college (and voting) age. They have lived their whole adolescence not just in the digital era, with a glorious array of virtual options to avoid the angst of real-world socializing, but also in the shadow of a wider cultural reckoning around toxic masculinity.

We have spent the past half-decade wrestling with ideas of gender and privilege, attempting to challenge the old stereotypes and power structures. These conversations should have been an opportunity to throw out the old pressures and norms of manhood, and to help boys and men be more emotionally open and engaged.

in screen-addicted, culture war-torn America, we have also added new ones.

For many progressives, weary from a pileup of male misconduct, the refusal to engage with men’s feelings has now become almost a point of principle

For every right-wing tough guy urging his crying son to “man up,” there’s a voice from the left telling him that to express his concerns is to take airtime away from a woman or someone more marginalized

In many cases, the same people who are urging boys and men to become more emotionally expressive are also taking a moral stand against hearing how they actually feel

For many boys, it can seem as though their emotions get dismissed by both sides. This political isolation has combined with existing masculine norms to push a worrying number of boys into a kind of resentful, semi-politicized reclusion.

Over a quarter of men under 30 say they have no close friends

Teenage boys now spend two hours less a week socializing than girls and they also spend about seven hours more per week than their female peers on screens.

my own research has fed my fears.

the same theme came up over and over for boys who on the face of it had little else in common. They were lonely.

almost all of them had the nagging sense that something important was missing in those friendships. They found it almost impossible to talk to their male peers about anything intimate or express vulnerability.

One teenager described his social circle, a group of boys who had been best friends since kindergarten, as a “very unsupportive support system.” Another revealed that he could recall only one emotionally open conversation with a male friend in his life, and that even his twin brother had not seen him cry in years

they felt unable to articulate this pain or seek help, because of a fear that, because they were boys, no one would listen.

As one 20-year-old put it, “If a man voices any concern, they get deflected with all of their so-called privileges.” He added: “They’d be like, ‘Whatever. Women have suffered more than you, so you have no right to complain.’”

Almost without exception, the boys I talked to craved closer, more emotionally open relationships, but had neither the skills nor the social permission to change the story.

Perhaps it’s not surprising that boys don’t know how to listen and engage with their friends’ emotions on any deeper level; after all, no one really engages with theirs.

in a sexist society, male opinions hold outsized value. But the world — including their own parents — has less time for their feelings.

One study from 2014 showed that parents were more likely to use emotional words when talking with their 4-year-old daughters than those speaking to their 4-year-old sons.

A more recent study comparing fathers of boys with fathers of girls found that fathers of boys were less attentively engaged with their boys, spent less time talking about their son’s sad feelings and instead were more likely to roughhouse with them. They even used subtly different vocabularies when talking with boys, with fewer feelings-centered words, and more competition and winning-focused language.

Spend any time in the manosphere, and it’s easy to start to hate men and boys. The extreme misogyny, the gleeful hate speech, the violent threats and thrum of menace make it hard to summon much sympathy for male concerns, and easy to forget the ways that patriarchy harms them, too.

in the grip of the culture wars, caring about boys has become subtly coded as a right-wing cause,

Men have had way more than their fair share of our concern already, the reasoning goes, and now it’s time for them to pipe down

But for boys, privilege and harm intertwine in complex ways — male socialization is a strangely destructive blend of indulgence and neglect. Under patriarchy, boys and men get everything, except the thing that’s most worth having: human connection.

The prescription for creating a generation of healthier, more socially and emotionally competent men is the same in the wider political discourse as it is in our own homes — to approach boys generously rather than punitively

We need to acknowledge boys’ feelings, to talk with our sons in the same way we do our daughters, to hear them and empathize rather than dismiss or minimize, and engage with them as fully emotional beings.