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While the officers were at the scene, the police said, they received a report of shots fired at the Aromatherapy Spa across the street, where they found the body of another woman.

Northwest of Atlanta, Young’s Asian Massage is tucked in a modest strip mall, with a beauty salon on one side and a boutique on the other. Like much of suburban Georgia, it is a diverse place, with panaderias and Latin businesses and American-style chain restaurants.

She called 911, and soon saw people being taken out of the spa by police officers.

Yet the institutions and forces that once kept us from indulging the flagrantly untrue or absurd—media, academia, government, corporate America, professional associations, respectable opinion in the aggregate—have enabled and encouraged every species of fantasy over the past few decades.

Our whole social environment and each of its overlapping parts—cultural, religious, political, intellectual, psychological—have become conducive to spectacular fallacy and truthiness and make-believe. There are many slippery slopes, leading in various directions to other exciting nonsense. During the past several decades, those naturally slippery slopes have been turned into a colossal and permanent complex of interconnected, crisscrossing bobsled tracks, which Donald Trump slid down right into the White House.

Esalen is a mother church of a new American religion for people who think they don’t like churches or religions but who still want to believe in the supernatural. The institute wholly reinvented psychology, medicine, and philosophy, driven by a suspicion of science and reason and an embrace of magical thinking

The great unbalancing and descent into full Fantasyland was the product of two momentous changes. The first was a profound shift in thinking that swelled up in the ’60s; since then, Americans have had a new rule written into their mental operating systems: Do your own thing, find your own reality, it’s all relative.

The second change was the onset of the new era of information. Digital technology empowers real-seeming fictions of the ideological and religious and scientific kinds. Among the web’s 1 billion sites, believers in anything and everything can find thousands of fellow fantasists, with collages of facts and “facts” to support them

Today, each of us is freer than ever to custom-make reality, to believe whatever and pretend to be whoever we wish. Which makes all the lines between actual and fictional blur and disappear more easily. Truth in general becomes flexible, personal, subjective. And we like this new ultra-freedom, insist on it, even as we fear and loathe the ways so many of our wrongheaded fellow Americans use it.

we are the global crucible and epicenter. We invented the fantasy-industrial complex; almost nowhere outside poor or otherwise miserable countries are flamboyant supernatural beliefs so central to the identities of so many people.

We’re still rich and free, still more influential and powerful than any other nation, practically a synonym for developed country. But our drift toward credulity, toward doing our own thing, toward denying facts and having an altogether uncertain grip on reality, has overwhelmed our other exceptional national traits and turned us into a less developed country.

For most of our history, the impulses existed in a rough balance, a dynamic equilibrium between fantasy and reality, mania and moderation, credulity and skepticism.

It was a headquarters for a new religion of no religion, and for “science” containing next to no science. The idea was to be radically tolerant of therapeutic approaches and understandings of reality, especially if they came from Asian traditions or from American Indian or other shamanistic traditions. Invisible energies, past lives, astral projection, whatever—the more exotic and wondrous and unfalsifiable, the better.

These influential critiques helped make popular and respectable the idea that much of science is a sinister scheme concocted by a despotic conspiracy to oppress people. Mental illness, both Szasz and Laing said, is “a theory not a fact.”

The Greening of America may have been the mainstream’s single greatest act of pandering to the vanity and self-righteousness of the new youth. Its underlying theoretical scheme was simple and perfectly pitched to flatter young readers: There are three types of American “consciousness,” each of which “makes up an individual’s perception of reality … his ‘head,’ his way of life.” Consciousness I people were old-fashioned, self-reliant individualists rendered obsolete by the new “Corporate State”—essentially, your grandparents. Consciousness IIs were the fearful and conformist organization men and women whose rationalism was a tyrannizing trap laid by the Corporate State—your parents.

And then there was Consciousness III, which had “made its first appearance among the youth of America,” “spreading rapidly among wider and wider segments of youth, and by degrees to older people.” If you opposed the Vietnam War and dressed down and smoked pot, you were almost certainly a III. Simply by being young and casual and undisciplined, you were ushering in a new utopia.

Reich was half-right. An epochal change in American thinking was under way and “not, as far as anybody knows, reversible … There is no returning to an earlier consciousness.” His wishful error was believing that once the tidal surge of new sensibility brought down the flood walls, the waters would flow in only one direction, carving out a peaceful, cooperative, groovy new continental utopia, hearts and minds changed like his, all of America Berkeleyized and Vermontified. Instead, Consciousness III was just one early iteration of the anything-goes, post-reason, post-factual America enabled by the tsunami.

During the ’60s, large swaths of academia made a turn away from reason and rationalism as they’d been understood. Many of the pioneers were thoughtful, their work fine antidotes to postwar complacency. The problem was the nature and extent of their influence at that particular time, when all premises and paradigms seemed up for grabs. That is, they inspired half-baked and perverse followers in the academy, whose arguments filtered out into the world at large: All approximations of truth, science as much as any fable or religion, are mere stories devised to serve people’s needs or interests. Reality itself is a purely social construction, a tableau of useful or wishful myths that members of a society or tribe have been persuaded to believe. The borders between fiction and nonfiction are permeable, maybe nonexistent.

The delusions of the insane, superstitions, and magical thinking? Any of those may be as legitimate as the supposed truths contrived by Western reason and science. The takeaway: Believe whatever you want, because pretty much everything is equally true and false.

over in sociology, in 1966 a pair of professors published The Social Construction of Reality, one of the most influential works in their field. Not only were sanity and insanity and scientific truth somewhat dubious concoctions by elites, Peter Berger and Thomas Luckmann explained—so was everything else. The rulers of any tribe or society do not just dictate customs and laws; they are the masters of everyone’s perceptions, defining reality itself

Over in anthropology, where the exotic magical beliefs of traditional cultures were a main subject, the new paradigm took over completely—don’t judge, don’t disbelieve, don’t point your professorial finger.

then isn’t everyone able—no, isn’t everyone obliged—to construct their own reality? The book was timed perfectly to become a foundational text in academia and beyond.

To create the all-encompassing stage sets that everyone inhabits, rulers first use crude mythology, then more elaborate religion, and finally the “extreme step” of modern science. “Reality”? “Knowledge”? “If we were going to be meticulous,” Berger and Luckmann wrote, “we would put quotation marks around the two aforementioned terms every time we used them.” “What is ‘real’ to a Tibetan monk may not be ‘real’ to an American businessman.”

In the ’60s, anthropology decided that oracles, diviners, incantations, and magical objects should be not just respected, but considered equivalent to reason and science. If all understandings of reality are socially constructed, those of Kalabari tribesmen in Nigeria are no more arbitrary or faith-based than those of college professors.

Even the social critic Paul Goodman, beloved by young leftists in the ’60s, was flabbergasted by his own students by 1969. “There was no knowledge,” he wrote, “only the sociology of knowledge. They had so well learned that … research is subsidized and conducted for the benefit of the ruling class that they did not believe there was such a thing as simple truth.”

Ever since, the American right has insistently decried the spread of relativism, the idea that nothing is any more correct or true than anything else. Conservatives hated how relativism undercut various venerable and comfortable ruling ideas—certain notions of entitlement (according to race and gender) and aesthetic beauty and metaphysical and moral certaint

Conservatives are correct that the anything-goes relativism of college campuses wasn’t sequestered there, but when it flowed out across America it helped enable extreme Christianities and lunacies on the right—gun-rights hysteria, black-helicopter conspiracism, climate-change denial, and more.

Elaborate paranoia was an established tic of the Bircherite far right, but the left needed a little time to catch up. In 1964, a left-wing American writer published the first book about a JFK conspiracy, claiming that a Texas oilman had been the mastermind, and soon many books were arguing that the official government inquiry had ignored the hidden conspiracies.

Conspiracy became the high-end Hollywood dramatic premise—Chinatown, The Conversation, The Parallax View, and Three Days of the Condor came out in the same two-year period. Of course, real life made such stories plausible. The infiltration by the FBI and intelligence agencies of left-wing groups was then being revealed, and the Watergate break-in and its cover-up were an actual criminal conspiracy. Within a few decades, the belief that a web of villainous elites was covertly seeking to impose a malevolent global regime made its way from the lunatic right to the mainstream.

t more and more people on both sides would come to believe that an extraordinarily powerful cabal—international organizations and think tanks and big businesses and politicians—secretly ran America.

Each camp, conspiracists on the right and on the left, was ostensibly the enemy of the other, but they began operating as de facto allies. Relativist professors enabled science-denying Christians, and the antipsychiatry craze in the ’60s appealed simultaneously to left-wingers and libertarians (as well as to Scientologists). Conspiracy theories were more of a modern right-wing habit before people on the left signed on. However, the belief that the federal government had secret plans to open detention camps for dissidents sprouted in the ’70s on the paranoid left before it became a fixture on the right.

Extreme religious and quasi-religious beliefs and practices, Christian and New Age and otherwise, didn’t subside, but grew and thrived—and came to seem unexceptional.

Until we’d passed through the ’60s and half of the ’70s, I’m pretty sure we wouldn’t have given the presidency to some dude, especially a born-again Christian, who said he’d recently seen a huge, color-shifting, luminescent UFO hovering near him.

Starting in the ’80s, loving America and making money and having a family were no longer unfashionable.The sense of cultural and political upheaval and chaos dissipated—which lulled us into ignoring all the ways that everything had changed, that Fantasyland was now scaling and spreading and becoming the new normal. What had seemed strange and amazing in 1967 or 1972 became normal and ubiquitous.

For most of the 20th century, national news media had felt obliged to pursue and present some rough approximation of the truth rather than to promote a truth, let alone fictions. With the elimination of the Fairness Doctrine, a new American laissez-faire had been officially declared. If lots more incorrect and preposterous assertions circulated in our mass media, that was a price of freedom. If splenetic commentators could now, as never before, keep believers perpetually riled up and feeling the excitement of being in a mob, so be it.

Relativism became entrenched in academia—tenured, you could say

as he wrote in 1986, “the secret of theory”—this whole intellectual realm now called itself simply “theory”—“is that truth does not exist.”

After the ’60s, truth was relative, criticizing was equal to victimizing, individual liberty became absolute, and everyone was permitted to believe or disbelieve whatever they wished. The distinction between opinion and fact was crumbling on many fronts.

America didn’t seem as weird and crazy as it had around 1970. But that’s because Americans had stopped noticing the weirdness and craziness. We had defined every sort of deviancy down. And as the cultural critic Neil Postman put it in his 1985 jeremiad about how TV was replacing meaningful public discourse with entertainment, we were in the process of amusing ourselves to death.

In 1998, as soon as we learned that President Bill Clinton had been fellated by an intern in the West Wing, his popularity spiked. Which was baffling only to those who still thought of politics as an autonomous realm, existing apart from entertainment

Just before the Clintons arrived in Washington, the right had managed to do away with the federal Fairness Doctrine, which had been enacted to keep radio and TV shows from being ideologically one-sided. Until then, big-time conservative opinion media had consisted of two magazines, William F. Buckley Jr.’s biweekly National Review and the monthly American Spectator, both with small circulations. But absent a Fairness Doctrine, Rush Limbaugh’s national right-wing radio show, launched in 1988, was free to thrive, and others promptly appeared.

I’m pretty certain that the unprecedented surge of UFO reports in the ’70s was not evidence of extraterrestrials’ increasing presence but a symptom of Americans’ credulity and magical thinking suddenly unloosed. We wanted to believe in extraterrestrials, so we did.

Limbaugh’s virtuosic three hours of daily talk started bringing a sociopolitical alternate reality to a huge national audience. Instead of relying on an occasional magazine or newsletter to confirm your gnarly view of the world, now you had talk radio drilling it into your head for hours every day.

Fox News brought the Limbaughvian talk-radio version of the world to national TV, offering viewers an unending and immersive propaganda experience of a kind that had never existed before.

Over the course of the century, electronic mass media had come to serve an important democratic function: presenting Americans with a single shared set of facts. Now TV and radio were enabling a reversion to the narrower, factional, partisan discourse that had been normal in America’s earlier centuries.

there was also the internet, which eventually would have mooted the Fairness Doctrine anyhow. In 1994, the first modern spam message was sent, visible to everyone on Usenet: global alert for all: jesus is coming soon. Over the next year or two, the masses learned of the World Wide Web. The tinder had been gathered and stacked since the ’60s, and now the match was lit and thrown

After the ’60s and ’70s happened as they happened, the internet may have broken America’s dynamic balance between rational thinking and magical thinking for good.

Before the web, cockamamy ideas and outright falsehoods could not spread nearly as fast or as widely, so it was much easier for reason and reasonableness to prevail. Before the web, institutionalizing any one alternate reality required the long, hard work of hundreds of full-time militants. In the digital age, however, every tribe and fiefdom and principality and region of Fantasyland—every screwball with a computer and an internet connection—suddenly had an unprecedented way to instruct and rile up and mobilize believers

Why did Senator Daniel Patrick Moynihan begin remarking frequently during the ’80s and ’90s that people were entitled to their own opinions but not to their own facts? Because until then, that had not been necessary to say

Reason remains free to combat unreason, but the internet entitles and equips all the proponents of unreason and error to a previously unimaginable degree. Particularly for a people with our history and propensities, the downside of the internet seems at least as profound as the upside.

On the internet, the prominence granted to any factual assertion or belief or theory depends on the preferences of billions of individual searchers. Each click on a link is effectively a vote pushing that version of the truth toward the top of the pile of results.

Exciting falsehoods tend to do well in the perpetual referenda, and become self-validating. A search for almost any “alternative” theory or belief seems to generate more links to true believers’ pages and sites than to legitimate or skeptical ones, and those tend to dominate the first few pages of result

If more and more of a political party’s members hold more and more extreme and extravagantly supernatural beliefs, doesn’t it make sense that the party will be more and more open to make-believe in its politics?

an individual who enters the communications system pursuing one interest soon becomes aware of stigmatized material on a broad range of subjects. As a result, those who come across one form of stigmatized knowledge will learn of others, in connections that imply that stigmatized knowledge is a unified domain, an alternative worldview, rather than a collection of unrelated ideas.

Academic research shows that religious and supernatural thinking leads people to believe that almost no big life events are accidental or random. As the authors of some recent cognitive-science studies at Yale put it, “Individuals’ explicit religious and paranormal beliefs” are the best predictors of their “perception of purpose in life events”—their tendency “to view the world in terms of agency, purpose, and design.”

Americans have believed for centuries that the country was inspired and guided by an omniscient, omnipotent planner and interventionist manager. Since the ’60s, that exceptional religiosity has fed the tendency to believe in conspiracies.

Oliver and Wood found the single strongest driver of conspiracy belief to be belief in end-times prophecies.

People on the left are by no means all scrupulously reasonable. Many give themselves over to the appealingly dubious and the untrue. But fantastical politics have become highly asymmetrical. Starting in the 1990s, America’s unhinged right became much larger and more influential than its unhinged left. There is no real left-wing equivalent of Sean Hannity, let alone Alex Jones. Moreover, the far right now has unprecedented political power; it controls much of the U.S. government.

Why did the grown-ups and designated drivers on the political left manage to remain basically in charge of their followers, while the reality-based right lost out to fantasy-prone true believers?

One reason, I think, is religion. The GOP is now quite explicitly Christian

, as the Syracuse University professor Michael Barkun saw back in 2003 in A Culture of Conspiracy, “such subject-specific areas as crank science, conspiracist politics, and occultism are not isolated from one another,” but ratherthey are interconnected. Someone seeking information on UFOs, for example, can quickly find material on antigravity, free energy, Atlantis studies, alternative cancer cures, and conspiracy.

Religion aside, America simply has many more fervid conspiracists on the right, as research about belief in particular conspiracies confirms again and again. Only the American right has had a large and organized faction based on paranoid conspiracism for the past six decades.

The right has had three generations to steep in this, its taboo vapors wafting more and more into the main chambers of conservatism, becoming familiar, seeming less outlandish. Do you believe that “a secretive power elite with a globalist agenda is conspiring to eventually rule the world through an authoritarian world government”? Yes, say 34 percent of Republican voters, according to Public Policy Polling.

starting in the ’90s, the farthest-right quarter of Americans, let’s say, couldn’t and wouldn’t adjust their beliefs to comport with their side’s victories and the dramatically new and improved realities. They’d made a god out of Reagan, but they ignored or didn’t register that he was practical and reasonable, that he didn’t completely buy his own antigovernment rhetoric.

Another way the GOP got loopy was by overdoing libertarianism

Republicans are very selective, cherry-picking libertarians: Let business do whatever it wants and don’t spoil poor people with government handouts; let individuals have gun arsenals but not abortions or recreational drugs or marriage with whomever they wish

For a while, Republican leaders effectively encouraged and exploited the predispositions of their variously fantastical and extreme partisans

Karl Rove was stone-cold cynical, the Wizard of Oz’s evil twin coming out from behind the curtain for a candid chat shortly before he won a second term for George W. Bush, about how “judicious study of discernible reality [is] … not the way the world really works anymore.” These leaders were rational people who understood that a large fraction of citizens don’t bother with rationality when they vote, that a lot of voters resent the judicious study of discernible reality. Keeping those people angry and frightened won them elections.

But over the past few decades, a lot of the rabble they roused came to believe all the untruths. “The problem is that Republicans have purposefully torn down the validating institutions,”

“They have convinced voters that the media cannot be trusted; they have gotten them used to ignoring inconvenient facts about policy; and they have abolished standards of discourse.”

What had been the party’s fantastical fringe became its middle. Reasonable Republicanism was replaced by absolutism: no new taxes, virtually no regulation, abolish the EPA and the IRS and the Federal Reserve.

The Christian takeover happened gradually, but then quickly in the end, like a phase change from liquid to gas. In 2008, three-quarters of the major GOP presidential candidates said they believed in evolution, but in 2012 it was down to a third, and then in 2016, just one did

A two-to-one majority of Republicans say they “support establishing Christianity as the national religion,” according to Public Policy Polling.

Although constitutionally the U.S. can have no state religion, faith of some kind has always bordered on mandatory for politicians.

What connects them all, of course, is the new, total American embrace of admixtures of reality and fiction and of fame for fame’s sake. His reality was a reality show before that genre or term existed

When he entered political show business, after threatening to do so for most of his adult life, the character he created was unprecedented—presidential candidate as insult comic with an artificial tan and ridiculous hair, shamelessly unreal and whipped into shape as if by a pâtissier.

Republicans hated Trump’s ideological incoherence—they didn’t yet understand that his campaign logic was a new kind, blending exciting tales with a showmanship that transcends ideology.

Trump waited to run for president until he sensed that a critical mass of Americans had decided politics were all a show and a sham. If the whole thing is rigged, Trump’s brilliance was calling that out in the most impolitic ways possible, deriding his straight-arrow competitors as fakers and losers and liars—because that bullshit-calling was uniquely candid and authentic in the age of fake.

Trump took a key piece of cynical wisdom about show business—the most important thing is sincerity, and once you can fake that, you’ve got it made—to a new level: His actual thuggish sincerity is the opposite of the old-fashioned, goody-goody sanctimony that people hate in politicians.

Trump’s genius was to exploit the skeptical disillusion with politics—there’s too much equivocating; democracy’s a charade—but also to pander to Americans’ magical thinking about national greatness. Extreme credulity is a fraternal twin of extreme skepticism.

Trump launched his political career by embracing a brand-new conspiracy theory twisted around two American taproots—fear and loathing of foreigners and of nonwhites.

The fact-checking website PolitiFact looked at more than 400 of his statements as a candidate and as president and found that almost 50 percent were false and another 20 percent were mostly false.

He gets away with this as he wouldn’t have in the 1980s or ’90s, when he first talked about running for president, because now factual truth really is just one option. After Trump won the election, he began referring to all unflattering or inconvenient journalism as “fake news.”

indeed, their most honest defense of his false statements has been to cast them practically as matters of religious conviction—he deeply believes them, so … there. When White House Press Secretary Sean Spicer was asked at a press conference about the millions of people who the president insists voted illegally, he earnestly reminded reporters that Trump “has believed that for a while” and “does believe that” and it’s “been a long-standing belief that he’s maintained” and “it’s a belief that he has maintained for a while.”

Which is why nearly half of Americans subscribe to that preposterous belief themselves. And in Trump’s view, that overrides any requirement for facts.

he idea that progress has some kind of unstoppable momentum, as if powered by a Newtonian law, was always a very American belief. However, it’s really an article of faith, the Christian fantasy about history’s happy ending reconfigured during and after the Enlightenment as a set of modern secular fantasies

I really can imagine, for the first time in my life, that America has permanently tipped into irreversible decline, heading deeper into Fantasyland. I wonder whether it’s only America’s destiny, exceptional as ever, to unravel in this way. Or maybe we’re just early adopters, the canaries in the global mine

I do despair of our devolution into unreason and magical thinking, but not everything has gone wrong.

I think we can slow the flood, repair the levees, and maybe stop things from getting any worse. If we’re splitting into two different cultures, we in reality-based America—whether the blue part or the smaller red part—must try to keep our zone as large and robust and attractive as possible for ourselves and for future generations

We need to firmly commit to Moynihan’s aphorism about opinions versus facts. We must call out the dangerously untrue and unreal

do not give acquaintances and friends and family members free passes. If you have children or grandchildren, teach them to distinguish between true and untrue as fiercely as you do between right and wrong and between wise and foolish.

How many Americans now inhabit alternate realities?

reams of survey research from the past 20 years reveal a rough, useful census of American credulity and delusion. By my reckoning, the solidly reality-based are a minority, maybe a third of us but almost certainly fewer than half.

Only a third of us, for instance, don’t believe that the tale of creation in Genesis is the word of God. Only a third strongly disbelieve in telepathy and ghosts. Two-thirds of Americans believe that “angels and demons are active in the world.”

A third of us believe not only that global warming is no big deal but that it’s a hoax perpetrated by scientists, the government, and journalists. A third believe that our earliest ancestors were humans just like us; that the government has, in league with the pharmaceutical industry, hidden evidence of natural cancer cures; that extraterrestrials have visited or are visiting Earth.

Political analysts say it's an obvious attempt to try to rehabilitate his image when his legacy is at stake.

Trump campaigned on a promise to crack down on immigration. The clearest example of that was his promise to build a "big, beautiful wall" along the U.S.-Mexico border — a core issue for his base.

Most mainstream Republicans would prefer if Trump just faded away quietly,

But Walsh said this trip makes clear that Trump does not plan to do that. And Walsh is concerned that Trump could actually make things worse by picking such a hot button issue

the political backlash from the Capitol riot is likely too great for Trump to overcome. He said the president's refusal to concede the election and willingness to stoke conspiracy theories all but ensured that he will be remembered for the bitter end to his time in office instead of his policy accomplishments, such as tax cuts and naming three Supreme Court judges.

"I think until Donald Trump properly concedes the election and recognizes Joe Biden as the president-elect, he's not going to be able to talk about anything else,"

In the 1980s, an East Coast Straussian, Thomas Pangle, criticized Jaffa and his allies of espousing a “new mythic Americanism” that blurred the line between scholarship and poetry. To Pangle, Jaffa’s sacred vision of America hurt authentic patriotism by failing to engage with a real country and its real past.

It yielded a full DNA profile, and it’s not Cooper’s or any of the victims’ — but it hasn’t been matched to anyone else. Match that DNA, and we may quickly solve these murders.

Lee came to the attention of the authorities during the investigation after his girlfriend, Diana Roper, fingered him as the killer: She reported that he had returned home late on the night of the killings wearing bloody coveralls, in a car that resembled the Ryens’ station wagon

The DNA on the orange towel is not Lee’s, and he has denied to me that he was involved in the Ryen murders. It’s important not to try to free one innocent man by rushing to judgment about another. Still, the DNA testing and these witnesses add to the evidence that Cooper is an innocent man on death row.

The deans of four law schools and a former president of the American Bar Association have expressed concerns about the case. An excellent book, “Scapegoat,” has been written about it, and a documentary is in the works. Kim Kardashian visited Cooper in 2019 and has embraced his cause.

The D.A.’s office notes, for example, that Cooper’s blood was found on that tan T-shirt apparently worn by the murderer. That’s true: Testing years ago confirmed that it is Cooper’s blood — but also suggests that sheriff’s deputies spilled the blood on the shirt to frame him.

Cooper’s blood on that shirt had elevated EDTA in it; in other words, it seemed to have come not from his body directly, but from a test tube.

Relatives of the victims are convinced that Cooper is guilty, and San Bernardino authorities argue that there is plenty of forensic evidence against him — a bloodstain, shoe prints, cigarette butts, and so on. If you trust the sheriff’s office, it’s compelling.

So as he mounted this attack, Cooper was juggling three or four weapons? Pausing in midassault to change shirts? And how could a 155-pound man like Cooper enter the house, with the Ryens’ dogs presumably sounding an alarm, and then overpower both Doug Ryen, a former military policeman, and Peggy Ryen, strong and athletic — each of whom had a loaded gun by the side of the bed?

Yet California for almost 38 years has prepared to ignore all this and execute a Black man who is probably innocent. Democratic and Republican politicians alike have mostly averted their eyes, presumably in part for fear of offending voters who might be upset at the exoneration of a Black man convicted of a brutal crime against a white family.

Conservative law enforcement officials in San Bernardino County blocked comprehensive DNA testing for years, but so did Democratic politicians like Jerry Brown and Kamala Harris when they were attorneys general of California.

arguing that western discourse and behaviour had systematically ‘othered’ the eastern world. In it he says: “Arabs, for example, are thought of as camel-riding, terroristic, hook-nosed, venal lechers whose undeserved wealth is an affront to real civilisation.

Just as Said explored the depictions of the Middle East as passive and feminised, this one-way power dynamic has similarly diminished the cultural exchange between East and West. While it’s clear that the colonial aspects of Orientalism took far more than they ever gave from the subjects they depicted

As much as the Middle East and North Africa were colonial playgrounds for western powers, literature, art and architecture across Europe are testament to a long, rich tradition of Islamic art that pre-dated 19th-Century colonialism and has, gratefully, outlived it. Is western art really ‘inspired’ by the East? Or is it indebted to it?

"The word impeachment is a dirty, disgusting word," Trump said."It's supposed to be for high crimes and misdemeanors. I can't believe that this wouldn't be a lawsuit."

His gripe is that he's being targeted without, as he puts it, "due process." But the Constitution and the courts are pretty clear that the House has leeway to impeach a President and it's the Senate's job to try him or her once they are impeached. That's the whole point of separation of powers.

"You know who was covered worse than me? They say Abraham Lincoln. I've heard the one person -- used to be five or six now it's down to one -- Honest Abe Lincoln. They say he got the worst press of anybody. I say I dispute it.

"When it's time to run, I'll run," he said, talking wistfully outside the White House about how soon his first term will end. "Can you believe we're getting down to 12 months. Can you believe it? When I first -- right in that corner of that beautiful building and I was in the first night with the first lady and I'm standing in an area where Abe Lincoln was and all of them were and that's the way it was and I'm standing there and I'm saying wow, four years, that's a long time.

"I give away my presidential salary. They say no other president has done it. I'm surprised, to be honest with you. They say George Washington may have been the only other president to do that. See whether or not Obama gave up his salary. See whether or not all of the other of your favorites, your other favorites gave up their salary. The answer is no."

Trump is right that the Founding Fathers were against the idea of any President trading on the office of the United States presidency. But he's also, it turns out, right that they didn't really close the loop and spell out how to make sure it didn't happen -- which is how he's been able to remain in possession of his real estate holdings, and to keep his business dealings private, while in office.

The Miami Herald reported Congressional Democrats plan to file plan to file a legal brief that alleges Trump's short-lived plan to hold a G7 summit with leaders of other developed democracies at his golf course in Doral, Florida, violates the emoluments clause. Democrats were already suing him for violating the foreign Emoluments Clause, arguing he must get the consent of Congress before accepting money from foreigners.

As much as Trump wants to be like Washington or Lincoln, he will always be synonymous with the Trump Organization.

Not only has the attempted overreach roused the people of Hong Kong; their example will be noted in Shanghai, Shenzhen and even Beijing itself. Moreover, years of progress toward the party’s cherished goal of the reabsorption of Taiwan has been derailed. Everywhere, people who might have resigned themselves to dictatorship now realize that liberty has more support than they had dared to hope.

“one document explicitly states that the purpose of the pervasive digital surveillance is ‘to prevent problems before they happen’ — in other words, to calculate who might rebel and detain them before they have a chance.”

“There’s no other place in the world where a computer can send you to an internment camp.”

Contrary to conventional wisdom, urban population density does not seem to have been the primary factor in the virus’s spread — note how Asian megacities like Hong Kong and Seoul combated the virus successfully, while many American rural areas suffered major outbreaks.

But in New York and other American cities, overcrowding within residences, caused by a lack of affordable housing, did exacerbate the contagion. So let’s fix that: In addition to loosening our antiquated zoning rules, perhaps vacant office buildings and retail space can be turned into apartments, lowering the cost of housing.

This is also our chance to remake crumbling urban infrastructure — to create more engaging outdoor public spaces and to radically improve public transportation.

Then there is climate change. Think of the coronavirus as a trailer for the horror flick of natural disasters to come. We have a chance to fortify urban space against future outbreaks of disease as well as the coming calamities caused by the changing weather — we can even do both at the same time

The coronavirus does not have to kill cities — just our old idea of what cities were, how they worked, and who they were for.

Despite their economic and cultural importance, cities in the United States are often marginalized in politics and, more deeply, in our picture of how America should work. About 80 percent of Americans live in urban areas, but most say they’d rather live somewhere else.

Democrats depend on big cities and their surrounding suburbs for the bulk of their voters, but when was the last time you heard a national Democratic politician make a forceful case for the beauty, creativity and importance of cities

“Cities were once the most helpless and devastated victims of disease, but they became great disease conquerors,” wrote Jane Jacobs, the great urbanist, in “The Death And Life of Great American Cities.”

“All the apparatus of surgery, hygiene, microbiology, chemistry, telecommunications, public health measures, teaching and research hospitals, ambulances and the like, which people not only in cities but also outside them depend upon for the unending war against premature mortality, are fundamentally products of big cities and would be inconceivable without big cities.”

I’m the daughter of a career military man. My patriotism is unwavering. I stand for the national anthem. I wear red, white and blue for every national holiday. I respect every branch of the military and those who have served. Most importantly, I hold my country in my heart and thank God every single day that I’m an American.

I’m a survivor of domestic violence and pervasive sexism that has periodically and unjustly crushed my American dreams for over five decades. Yet I still yearn for my freedom and am linked to others who have been unjustly judged, abused and oppressed. The promise of freedom and equality in our founding and our people’s struggles needs a rebirth that stretches deeper and farther than ever before. I love this land, its beauty, its bounty and all the wild creatures I have seen when visiting wild spaces. We need to embrace the protection of life and liberty for the planet, our fellow creatures and all of humanity. — Kara Steffensen, Eugene, Ore.

To me, love of country is to be gladly anchored to values and customs that are shared by fellow citizens. It is to yearn to try shrimp and grits in South Carolina, seeing a game at Fenway, taking in some jazz in Chicago and watching waves crash against a West Coast shore.

He envisioned an entire discipline of evidence-based conflict resolution, with policymakers using a battery of simple tests to determine the key psychological factors driving any given conflict and then choosing from a menu of programs intended to mitigate those factors.

Emile learned a great deal from this work: Groups often overestimate the extent to which other groups hate them. Even people who commit horrible violence can be deeply empathetic. And most minds really can be changed, intentionally, for the better.

The world has grown darker in the weeks since Emile died. Democracy itself feels as if it’s hanging by a thread, the coronavirus pandemic shows no signs of abating, intolerance and anxiety are everywhere. The whole country seems to be poised on a knife-edge between the same warring impulses that Emile spent his life studying.

But at some point soon, the future will arrive and we’ll have to figure out how to live in it, together. We’ll need some earnestness then, and we’ll need the lessons Emile tried so hard to learn and to teach.

Thursday’s announcement was billed as “President Trump’s Healthcare Vision for America” but contained no tangible action. Trump has long promised a “beautiful” and “phenomenal” healthcare plan that provides everyone with better coverage for a lower cost, but his administration never unveiled any comprehensive reform plan, even as it was trying to overturn the Affordable Care Act.

The plan also promises to ban surprise medical billing, but only after the election.

While widely derided as unethical exploitation of vulnerable patients, surprise billing is nonetheless lucrative business for those doing the billing. Doctors and insurance companies have been in a lobbying war over how to fix the problem, and Congress has done nothing to stop it.

If Congress fails to meet the deadline, Azar will be tasked with exploring other options. Azar did not say what those might be. When asked why they are not taking action now, Azar said the plan "is what it is." Twitter Tweet Facebook Share Copy Copy

The first viewing slots were reserved for the women serving in Congress; Democratic and Republican women were to gather later on the steps of the Capitol as her coffin is carried out.

“Justice did not arrive like a lightening bolt, but rather through dogged persistence, all the days of her life,” said Rabbi Hotlzblatt, whose husband clerked for Justice Ginsburg from 2014 to 2015. “Real change, she said, enduring change, happens one step at a time.”

Only about 30 Americans have received the honor of lying in state at the Capitol: presidents, military leaders and members of Congress, all of them men. Rosa Parks, the civil rights icon, is the only other woman granted a similar honor, but as a private citizen, she lay “in honor.”

despite the obstacles she faced in the legal profession as a woman.

6-to-3 conservative majority on the court in reach, Republicans were aiming for a vote before Election Day, just over a month away.

He dropped to the floor before her coffin and did three full push-ups.

After Justice Ginsburg saw her first opera — a condensed version of “La Gioconda” in 1944, when she was 11 — she was immediately hooked, becoming the kind of aficionado who went to dress rehearsals, then opening nights and then closing nights, too, for good measure.

It was a love she shared with Justice Antonin Scalia, her Supreme Court colleague, friend and ideological antagonist; an opera, “Scalia/Ginsburg,” was written in 2015 about their relationship

White House officials and Senate Republicans busied themselves on Friday with preparations of their own to usher in a conservative successor to the Supreme Court with remarkable speed

Senator Mitch McConnell of Kentucky and Representative Kevin McCarthy of California, were notably absent from the proceedings,

“The chants were appalling, but certainly to be expected when you’re in the heart of the swamp,” she said. “I thought it was an appalling and disrespectful thing to do, as the president honored Justice Ginsburg.”

Mr. Trump has angered many supporters of Justice Ginsburg by quickly announcing that he would nominate a new conservative justice to succeed her before the election in November, and by questioning, without evidence, whether her “dying wish” that another president appoint her replacement was real or concocted by top Democrats.

Many people may rightly say: “I had nothing to do with how this all started. I have nothing to do with the sins of the past. My ancestors never attacked Indigenous people, never owned slaves.” And yes

Live with it long enough, and the unthinkable becomes normal. Exposed over the generations, we learn to believe that the incomprehensible is the way that life is supposed to be.

Like other old houses, America has an unseen skeleton: its caste system, which is as central to its operation as are the studs and joists that we cannot see in the physical buildings we call home.

Caste is the infrastructure of our divisions. It is the architecture of human hierarchy, the subconscious code of instructions for maintaining, in our case, a 400-year-old social order.

Throughout human history, three caste systems have stood out. The lingering, millenniums-long caste system of India. The tragically accelerated, chilling and officially vanquished caste system of Nazi Germany. And the shape-shifting, unspoken, race-based caste pyramid in the United States. Each version relied on stigmatizing those deemed inferior to justify the dehumanization necessary to keep the lowest-ranked people at the bottom and to rationalize the protocols of enforcement.

Race does the heavy lifting for a caste system that demands a means of human division. If we have been trained to see humans in the language of race, then caste is the underlying grammar that we encode as children

We may mention “race,” referring to people as Black or white or Latino or Asian or Indigenous, when what lies beneath each label is centuries of history and assigning of assumptions and values to physical features in a structure of human hierarchy.

What people look like, or rather, the race they have been assigned or are perceived to belong to, is the visible cue to their caste. It is the historic flashcard to the public of how they are to be treated, where they are expected to live

in recent decades, we have learned from the human genome that all human beings are 99.9 percent the same. “Race is a social concept, not a scientific one,” said J. Craig Venter, the genomics expert who ran Celera Genomics when the initial sequencing was completed in 2000. “We all evolved in the last 100,000 years from the small number of tribes that migrated out of Africa and colonized the world.

Which means that an entire racial caste system, the catalyst of hatreds and civil war, was built on what the anthropologist Ashley Montagu called “an arbitrary and superficial selection of traits,” derived from a tiny fraction of the tens of thousands of genes that make up a human being

“The idea of race,” Montagu wrote, “was, in fact, the deliberate creation of an exploiting class seeking to maintain and defend its privileges against what was profitably regarded as an inferior social caste.”

Caste is the bones, race the skin. Race is what we can see, the physical traits that have been given arbitrary meaning and become shorthand for who a person is. Caste is the powerful infrastructure that holds each group in its place.

Caste is rigid and deep; race is fluid and superficial, subject to periodic redefinition to meet the needs of the dominant caste in what is now the United States

While the requirements to qualify as white have changed over the centuries, the fact of a dominant caste has remained constant from its inception — whoever fit the definition of white, at whatever point in history, was granted the legal rights and privileges of the dominant caste.

Thus we are all born into a silent war game, centuries old, enlisted in teams not of our own choosing. The side to which we are assigned in the American system of categorizing people is proclaimed by the team uniform that each caste wears, signaling our presumed worth and potential.

he said to himself, “Yes, I am an untouchable, and every Negro in the United States of America is an untouchable.” In that moment, he realized that the Land of the Free had imposed a caste system not unlike the caste system of India and that he had lived under that system all his life.

One afternoon, King and his wife journeyed to the southern tip of the country, to the city then known as Trivandrum in the state of Kerala, and visited with high school students whose families had been untouchables. The principal made the introduction.“Young people,” he said, “I would like to present to you a fellow untouchable from the United States of America.”

Social scientists often define racism as the combination of racial bias and systemic power, seeing racism, like sexism, as primarily the action of people or systems with personal or group power over another person or group with less power

over time, racism has often been reduced to a feeling, a character flaw, conflated with prejudice, connected to whether one is a good person or not. It has come to mean overt and declared hatred of a person or group because of the race ascribed to them, a perspective few would ever own up to

Who is racist in a society where someone can refuse to rent to people of color, arrest brown immigrants en masse or display a Confederate flag but not be “certified” as a racist unless he or she confesses to it or is caught using derogatory signage or slurs?

With no universally agreed-upon definition, we might see racism as a continuum rather than an absolute. We might release ourselves of the purity test of whether someone is or is not racist and exchange that mind-set for one that sees people as existing on a scale based on the toxins they have absorbed from the polluted and inescapable air of social instruction we receive from childhood.

Caste is the granting or withholding of respect, status, honor, attention, privileges, resources, benefit of the doubt and human kindness to someone on the basis of their perceived rank or standing in the hierarchy.

Caste is insidious and therefore powerful because it is not hatred; it is not necessarily personal. It is the worn grooves of comforting routines and unthinking expectations, patterns of a social order that have been in place for so long that it looks like the natural order of things.

Any action or institution that mocks, harms, assumes or attaches inferiority or stereotype on the basis of the social construct of race can be considered racism

Because caste and race are interwoven in America, it can be hard to separate the two

Any action or structure that seeks to limit, hold back or put someone in a defined ranking, seeks to keep someone in their place by elevating or denigrating that person on the basis of their perceived category, can be seen as casteism.

Casteism is the investment in keeping the hierarchy as it is in order to maintain your own ranking, advantage or privilege or to elevate yourself above others or keep others beneath you

What race and its precursor, racism, do extraordinarily well is to confuse and distract from the underlying structural and more powerful Sith lord of caste. Like the cast on a broken arm, like the cast in a play, a caste system holds everyone in a fixed place.

For this reason, many people — including those we might see as good and kind people — could be casteist, meaning invested in keeping the hierarchy as it is or content to do nothing to change it, but not racist in the classical sense

Actual racists, actual haters, would by definition be casteist, as their hatred demands that those they perceive as beneath them know and keep their place in the hierarchy.

Caste, along with its faithful servant race, is an X-factor in most any American equation, and any answer one might ever come up with to address our current challenges is flawed without it.

Race and caste are not the cause of and do not account for every poor outcome or unpleasant encounter. But caste becomes a factor, to whatever infinitesimal degree, in interactions and decisions across gender, ethnicity, race, immigrant status, sexual orientation, age or religion that have consequences in our everyday lives

The younger country, the United States, would become the most powerful democracy on Earth. The older country, India, would become the largest.

as if operating from the same instruction manual translated to fit their distinctive cultures, both countries adopted similar methods of maintaining rigid lines of demarcation and protocols.

The American system was founded as a primarily two-tiered hierarchy with its contours defined by the uppermost group, those identified as white, and by the subordinated group, those identified as Black, with immigrants from outside Europe forming blurred middle castes that sought to adjust themselves within a bipolar structure, and Native Americans largely exiled outside it.

The Indian caste system, by contrast, is an elaborate fretwork of thousands of subcastes, or jatis, correlated to region and village, which fall under the four main varnas — the Brahmin, the Kshatriya, the Vaishya, the Shudra and the excluded fifth, the Dalits. It is further complicated by non-Hindus — including Muslims, Buddhists, Sikhs and Christians — who are outside the original caste system but have incorporated themselves into the workings of the country, at times in the face of resistance and attack, and may or may not have informal rankings among themselves and in relation to the varnas.

African-Americans, throughout most of their time in this land, were relegated to the dirtiest, most demeaning and least desirable jobs by definition. After enslavement and well into the 20th century, they were primarily restricted to the role of sharecroppers and servants — domestics, lawn boys, chauffeurs and janitors. The most that those who managed to get an education could hope for was to teach, minister to, attend to the health needs of or bury other subordinate-caste people.

the caste lines in America may have at one time appeared even starker than those in India. In 1890, “85 percent of Black men and 96 percent of Black women were employed in just two occupational categories,” wrote the sociologist Stephen Steinberg, “agriculture and domestic or personal service.”

So, too, with groups trained to believe in their inherent sovereignty. “The essence of this overestimation of one’s own position and the hate for all who differ from it is narcissism,” wrote Erich Fromm, a leading psychoanalyst and social theorist of the 20th century. “He is nothing,” Fromm wrote, “but if he can identify with his nation, or can transfer his personal narcissism to the nation, then he is everything.”

“Narcissus could not conceive that he was in love with his own reflection,” wrote the Harvard clinical psychologist Elsa Ronningstam in her 2005 book, “Identifying and Understanding the Narcissistic Personality.” “He was caught in an illusion.”

The political theorist Takamichi Sakurai, in his 2018 examination of Western and Eastern perspectives on the topic, and channeling Fromm, wrote bluntly: “Group narcissism leads people to fascism.” He went on, “An extreme form of group narcissism means malignant narcissism, which gives to rise to a fanatical fascist politics, an extreme racialism and so on.”

“The survival of a group,” Fromm wrote, “depends to some extent on the fact that its members consider its importance as great as or greater than that of their own lives.”Thus, when under threat, they are willing to sacrifice themselves and their ideals for the survival of the group from which they draw their self-esteem.

the most beautiful surprise was to see how deeply many of them had absorbed lessons not to be found in any textbook. Picking up a campus newspaper one day, I found an article by the person I’d foolishly taken to be our class clown. He went to Mass every Sunday, he wrote, precisely because he had no religious commitment. He wanted to learn about perspectives other than the ones he knew. He admired the discipline and sense of order encouraged by such a practice, which he felt he might lack otherwise. He’d been startled by the open-mindedness of a devout roommate, with whom he used to argue through the night. If someone of religious faith could be so responsive to other positions, he wrote, should not a secular liberal aspire to the same?

We’re caught up in an addiction to simplifications for which the only medicine lies within. We need to be reminded that not to be right doesn’t always mean you’re wrong. And that to be terribly wronged does not mean you’re innocent. The world deals in black-or-whites no more than a hurricane or a virus does.

Traveling across Japan with the Dalai Lama a year before the pandemic, I heard him say often that after watching the planet up close as a leader of his people for what was then 79 years, he felt the world was suffering through an “emotional crisis.” The cure, he said, was “emotional disarmament.” What he meant by the striking phrase was that we can see beyond panic and rage and confusion only by using our minds, and that part of the mind that doesn’t deal in binaries.

Conversations about climate change have broken into everyday life, to the top of the headlines and to center stage in the presidential campaign.

The questions are profound and urgent. Can this be reversed? What can be done to minimize the looming dangers for the decades ahead? Will the destruction of recent weeks become a moment of reckoning, or just a blip in the news cycle?

“It’s as if we’ve been smoking a pack of cigarettes a day for decades” and the world is now feeling the effects

But, she said, “we’re not dead yet.”

Climate change is more a slope than a cliff, experts agreed. We’re still far from any sort of “game over” moment where it’s too late to act. There remains much that can be done to limit the damage to come, to brace against the coming megafires and superstorms and save lives and hold onto a thriving civilization.

The effects of climate change evident today are the results of choices that countries made decades ago to keep pumping heat-trapping greenhouse gases into the atmosphere at ever-increasing rates despite warnings from scientists about the price to be paid.

Nations, including the United States, have dithered so long in cutting emissions that progressively more global warming is assured for decades to come, even if efforts to shift away from fossil fuels were accelerated tomorrow.

Things are on track to get “twice as bad” as they are now, he said, “if not worse.”

it may be time to flip that chronological framing, and consider today the new starting point.

“Don’t think of it as the warmest month of August in California in the last century,” he wrote. “Think of it as one of the coolest months of August in California in the next century.”

Their most sobering message was that the world still hasn’t seen the worst of it. Gone is the climate of yesteryear, and there’s no going back.

“It’s not that it’s out of our control. The whole thing is in our control.”

Managing climate change, experts said, will require rethinking virtually every aspect of daily life

how and where homes are built, how power grids are designed, how people plan for the future with the collective good in mind.

It will require an epochal shift in politics in a country that has, on the whole, ignored climate change

The fires, along with others in places including Colorado, Oregon and Washington, destroyed entire towns and sent smoke tens of thousands of feet high. San Francisco, Portland and Seattle have suffered some of the unhealthiest air quality on the planet, beating cities such as Beijing and New Delhi for the title. Smoke spread all the way across the continent, with particles coloring sunsets on the East Coast.

Evidence of global warming — which, scientists said, helps drive a rise in wildfire activity by creating hotter and drier conditions — was hanging visibly in the air.

For a long time, “there was so much focus on how climate change would affect the most vulnerable, like low-lying island nations or coral reefs — things that don’t dramatically affect the economic powerhouses of the world,”

“There’s often been this arrogant assumption that wealth provides protection.”

“we’re all in this together.”

Again and again, climate scientists have shown that our choices now range from merely awful to incomprehensibly horrible.

every coal plant in China, every steel mill in Europe, every car and truck in the United States.

It’s a staggering task. It means reorienting a global economy that depends on fossil fuels

Even if we start radically slashing emissions today, it could be decades before those changes start to appreciably slow the rate at which Earth is warming. In the meantime, we’ll have to deal with effects that continue to worsen.

“Seriously, it is not reversible.”

First, experts broadly agreed, if we want to stop the planet from relentlessly heating up forever, humanity will quickly need to eliminate its emissions of planet-warming greenhouse gases.

Whether Americans can adopt that mentality remains an open question.“We’ve often heard the argument that it will be too expensive to cut emissions and it will just be easier to adapt,” said Noah Diffenbaugh, a climate scientist at Stanford University. But we’ve now had decades of warnings, he said, “and we’re not even adapted to the present climate.”

Failure to do so doubles or triples that number.

If we act now, sea levels could rise another 1 to 2 feet this century.

If we don’t, Antarctica’s ice sheets could destabilize irreversibly and ocean levels could keep rising at an inexorable pace for centuries, making coastal civilization all but unmanageable.

The best hope is to slow the pace of warming enough to maintain some control for humanity.

“In our research, we’ve found that most systems can cope with a 1.5-degree or 2-degree world, although it will be very costly and extremely difficult to adapt

“But in a 4-degree world, in many cases, the system just doesn’t work anymore.”

So, even as nations cut emissions, they will need to accelerate efforts to adapt to the climate change they can no longer avoid.

“The human capacity for adaptation is extraordinary — not unlimited, but extraordinary,”

“I’m much more concerned for the future of the nonhuman than I am for the future of humans, precisely because we’re just very, very good at adaptation.”

adaptation is usually a reactive measure, not a preventive one

Adapting to climate change means envisioning bigger disasters to come — again, flipping the framing away from history and into the future.

“Humans have difficulty imagining things that we haven’t experienced yet,”

It’s hard to visualize the entire West Coast aflame until you actually see it. And if we can’t see it, we tend to discount the risk.”

And there’s the moral hazard problem, which is when people are shielded from the costs of their decisions and thus make bad ones.

Cascading Disasters

Adaptation can quickly become bogged down in a tangle of competing motivations and unintended consequences.

Proposals for stricter building codes or higher insurance premiums face opposition from builders and voters alike.

If we cut emissions rapidly, about one-seventh of the world’s population will suffer severe heat waves every few years.

as climate change intensifies, it increases the risk of “compound hazards,” when numerous disasters strike simultaneously, as well as the risk that one disaster cascades into another.

Experts also noted that climate change is an accelerant of inequality. Those most affected, globally and in the United States, tend to be the most vulnerable populations.

One concern is that adaptability will not be a collective effort. Wealthier people may find ways to protect themselves, while others are left fending for themselves

A Lifetime of Clues

For well over a century, science has provided us with powerful clues that this was coming.

As early as the 1850s, researchers realized that greenhouse gases like carbon dioxide could trap heat on Earth. This came at the dawn of the Industrial Age,

“I feel like the climate scientists have kind of done our job,” said Dr. Kalmus, the Los Angeles-based scientist. “We’ve laid it out pretty clearly, but nobody’s doing anything. So now it’s kind of up to the social scientists.”

ne 2017 study found that people who experience extreme weather are more likely to support climate adaptation measures than before. But the effect diminished over time. It may be that people mentally adjust to unusual weather patterns, updating their perception of what they consider normal.

“There’s too much complexity and, frankly, too much that needs to be changed, that we’re flitting from one concern to another,”

“What’s beautiful about the human species is that we have the free will to decide our own fate,” said Ilona Otto, a climate scientist at the Wegener Center for Climate and Global Change. “We have the agency to take courageous decisions and do what’s needed,” she said. “If we choose.”

American adults say they're drinking 14% more often during the coronavirus pandemic, according to a report in the journal JAMA Network Open. The increase in frequency of drinking for women was more pronounced, up 17% compared to last year.

Stores sold 54% more alcohol in late March compared the year prior, according to Nielsen.

"Alcohol compromises the body's immune system and increases the risk of adverse health outcomes," the WHO stated. "Therefore, people should minimize their alcohol consumption at any time, and particularly during the COVID-19 pandemic."

Two weeks after the killing of George Floyd, crowds inspired by Black Lives Matter protests in America marched to the statue of a slave trader named Edward Colston in the center of the English port city of Bristol. They wrapped ropes around the neck of the bronze effigy, pulled it to the pavement, rolled and dragged it through the streets, and then pushed it into the harbor.

Colston was Bristol's biggest philanthropist. His name adorned the city's concert hall, an office tower, as well as schools and streets. The plaque beneath the statue, which was erected in 1895, called him "one of the most virtuous and wise sons" of Bristol. What it failed to mention – and what angered the protesters – is that Colston made much of his fortune with the Royal African Company, which shipped tens of thousands of enslaved people across the Atlantic to work on plantations during Colston's tenure. An estimated one in five people died during the crossing.

A reader poll in the Bristol Post found about 60% of respondents backed protesters pulling down the statue, while around 40% thought it shouldn't have been toppled.

Bristol Mayor Marvin Rees, who has lived in Washington and Philadelphia, has had his own unnerving experiences with American police. He said he was flabbergasted when a cop in the U.S. once threatened to arrest him for jaywalking

After that, Rees says, he changed the way he dealt with police in the U.S. When asking for directions in New York City one day, he made sure to speak as he took care to approach an officer from the front.

Some white residents were doubly angry. They were still mad that the Colston statue had been pulled down illegally and that another statue had gone up without government authorization or public input.

"I think it's beautiful," Aidid said. "It stands for so much that Bristol has needed. When I walked past here today, I finally felt like it's not a direct insult to my humanity, to my life."

The next morning, government workers unbolted the statue and took it down, leaving the pedestal empty, once again.

In July, a London sculptor had his own statue hoisted up on the pedestal. It depicted a Black female protester holding her fist up in a Black power salute.

Of all the measures South Africa put in place, Dawood said the most important against the flu was school closures. Studies have shown that children exhibit the highest rates of infection and illness due to influenza. “I think that was the one that interrupted flu’s whole chain,”

experts have offered numerous explanations for why it is more infectious than the seasonal flu. Foremost is the extent to which it spreads when those who carry it are asymptomatic. Flu is almost always transmitted through symptoms such as sneezing and coughing.

Many people also carry “background immunities” for influenza, Dawood said. Repeated infections, as well as worldwide annual vaccination campaigns, have given large portions of the global population at least some influenza antibodies, although new strains appear nearly every year.

People also began taking extra health precaution

With coronavirus cases climbing steeply at the beginning of the country’s flu season, many people rushed to clinics to get flu shots, hoping to avoid at least one co-morbidity.

The continued implementation of personal protective measures may be so effective against flu transmission that entire strains of the virus that relied on incubation in the Southern Hemisphere’s winter before being passed back north might be eliminated for good

“If it works out like this, it would be a very beautiful positive side effect of covid, one of the few good things to come of it.”

The main threat to that possibility is reintroduction from the Northern Hemisphere, where many countries, and parts of the United States in particular, have not required mask-wearing and school closures.

I’d been talking with DiAngelo for a year when Floyd was killed, and with other antiracism teachers for almost as long. Demand has recently spiked throughout the field, though the clamor had already been building, particularly since the election of Donald Trump

As their teaching becomes more and more widespread, antiracism educators are shaping the language that gets spoken — and the lessons being learned — about race in America.

“I will not coddle your comfort,” she went on. She gestured crisply with her hands. “I’m going to name and admit to things white people rarely name and admit.” Scattered Black listeners called out encouragement. Then she specified the predominant demographic in the packed house: white progressives. “I know you. Oh, white progressives are my specialty. Because I am a white progressive.” She paced tightly on the stage. “And I have a racist worldview.”

“White supremacy — yes, it includes extremists or neo-Nazis, but it is also a highly descriptive sociological term for the society we live in, a society in which white people are elevated as the ideal for humanity, and everyone else is a deficient version.” And Black people, she said, are cast as the most deficient. “There is something profoundly anti-Black in this culture.”

White fragility, in DiAngelo’s formulation, is far from weakness. It is “weaponized.” Its evasions are actually a liberal white arsenal, a means of protecting a frail moral ego, defending a righteous self-image and, ultimately, perpetuating racial hierarchies, because what goes unexamined will never be upended

At some point after our answers, DiAngelo poked fun at the myriad ways that white people “credential” themselves as not-racist. I winced. I hadn’t meant to imply that I was anywhere close to free of racism, yet was I “credentialing”?

the pattern she first termed “white fragility” in an academic article in 2011: the propensity of white people to fend off suggestions of racism, whether by absurd denials (“I don’t see color”) or by overly emotional displays of defensiveness or solidarity (DiAngelo’s book has a chapter titled “White Women’s Tears” and subtitled “But you are my sister, and I share your pain!”) or by varieties of the personal history I’d provided.

But was I being fragile? Was I being defensive or just trying to share something more personal, intimate and complex than DiAngelo’s all-encompassing sociological perspective? She taught, throughout the afternoon, that the impulse to individualize is in itself a white trait, a way to play down the societal racism all white people have thoroughly absorbed.

One “unnamed logic of Whiteness,” she wrote with her frequent co-author, the education professor Ozlem Sensoy, in a 2017 paper published in The Harvard Educational Review, “is the presumed neutrality of White European Enlightenment epistemology.”

she returned to white supremacy and how she had been imbued with it since birth. “When my mother was pregnant with me, who delivered me in the hospital — who owned the hospital? And who came in that night and mopped the floor?” She paused so we could picture the complexions of those people. Systemic racism, she announced, is “embedded in our cultural definitions of what is normal, what is correct, what is professionalism, what is intelligence, what is beautiful, what is valuable.”

“I have come to see white privilege as an invisible package of unearned assets that I can count on cashing in each day, but about which I was ‘meant’ to remain oblivious,” one of the discipline’s influential thinkers, Peggy McIntosh, a researcher at the Wellesley Centers for Women, has written. “White privilege is like an invisible weightless knapsack of special provisions, assurances, tools, maps, guides, codebooks, passports, visas, clothes, compass, emergency gear and blank checks.”

Borrowing from feminist scholarship and critical race theory, whiteness studies challenges the very nature of knowledge, asking whether what we define as scientific research and scholarly rigor, and what we venerate as objectivity, can be ways of excluding alternate perspectives and preserving white dominance

the Seattle Gilbert & Sullivan Society’s casting of white actors as Asians in a production of “The Mikado.” “That changed my life,” she said. The phrase “white fragility” went viral, and requests to speak started to soar; she expanded the article into a book and during the year preceding Covid-19 gave eight to 10 presentations a month, sometimes pro bono but mostly at up to $15,000 per event.

For almost everyone, she assumes, there is a mingling of motives, a wish for easy affirmation (“they can say they heard Robin DiAngelo speak”) and a measure of moral hunger.

Moore drew all eyes back to him and pronounced, “The cause of racial disparities is racism. If I show you data that’s about race, we need to be talking about racism. Don’t get caught up in detours.” He wasn’t referring to racism’s legacy. He meant that current systemic racism is the explanation for devastating differences in learning, that the prevailing white culture will not permit Black kids to succeed in school.

The theme of what white culture does not allow, of white society’s not only supreme but also almost-absolute power, is common to today’s antiracism teaching and runs throughout Singleton’s and DiAngelo’s programs

unning slightly beneath or openly on the surface of DiAngelo’s and Singleton’s teaching is a set of related ideas about the essence and elements of white culture

For DiAngelo, the elements include the “ideology of individualism,” which insists that meritocracy is mostly real, that hard work and talent will be justly rewarded. White culture, for her, is all about habits of oppressive thought that are taken for granted and rarely perceived, let alone questioned

if we were white and happened to be sitting beside someone of color, we were forbidden to ask the person of color to speak first. It might be good policy, mostly, for white people to do more listening than talking, but, she said with knowing humor, it could also be a subtle way to avoid blunders, maintain a mask of sensitivity and stay comfortable. She wanted the white audience members to feel as uncomfortable as possible.

The modern university, it says, “with its ‘experts’ and its privileging of particular forms of knowledge over others (e.g., written over oral, history over memory, rationalism over wisdom)” has “validated and elevated positivistic, White Eurocentric knowledge over non-White, Indigenous and non-European knowledges.”

the idea of a society rigged at its intellectual core underpins her lessons.

There is the myth of meritocracy. And valuing “written communication over other forms,” he told me, is “a hallmark of whiteness,” which leads to the denigration of Black children in school. Another “hallmark” is “scientific, linear thinking. Cause and effect.” He said, “There’s this whole group of people who are named the scientists. That’s where you get into this whole idea that if it’s not codified in scientific thought that it can’t be valid.”

“This is a good way of dismissing people. And this,” he continued, shifting forward thousands of years, “is one of the challenges in the diversity-equity-inclusion space; folks keep asking for data. How do you quantify, in a way that is scientific — numbers and that kind of thing — what people feel when they’re feeling marginalized?”

Moore directed us to a page in our training booklets: a list of white values. Along with “ ‘The King’s English’ rules,” “objective, rational, linear thinking” and “quantitative emphasis,” there was “work before play,” “plan for future” and “adherence to rigid time schedules.”

Moore expounded that white culture is obsessed with “mechanical time” — clock time — and punishes students for lateness. This, he said, is but one example of how whiteness undercuts Black kids. “The problems come when we say this way of being is the way to be.” In school and on into the working world, he lectured, tremendous harm is done by the pervasive rule that Black children and adults must “bend to whiteness, in substance, style and format.”

Dobbin’s research shows that the numbers of women or people of color in management do not increase with most anti-bias education. “There just isn’t much evidence that you can do anything to change either explicit or implicit bias in a half-day session,” Dobbin warns. “Stereotypes are too ingrained.”

he noted that new research that he’s revising for publication suggests that anti-bias training can backfire, with adverse effects especially on Black people, perhaps, he speculated, because training, whether consciously or subconsciously, “activates stereotypes.”

When we spoke again in June, he emphasized an additional finding from his data: the likelihood of backlash “if people feel that they’re being forced to go to diversity training to conform with social norms or laws.”

Donald Green, a professor of political science at Columbia, and Betsy Levy Paluck, a professor of psychology and public affairs at Princeton, have analyzed almost 1,000 studies of programs to lessen prejudice, from racism to homophobia, in situations from workplaces to laboratory settings. “We currently do not know whether a wide range of programs and policies tend to work on average,

She replied that if a criterion “consistently and measurably leads to certain people” being excluded, then we have to “challenge” the criterion. “It’s the outcome,” she emphasized; the result indicated the racism.

Another critique has been aimed at DiAngelo, as her book sales have skyrocketed. From both sides of the political divide, she has been accused of peddling racial reductionism by branding all white people as supremacist

Chislett filed suit in October against Carranza and the department. At least five other high-level, white D.O.E. executives have filed similar suits or won settlements from the city over the past 14 months. The trainings lie at the heart of their claims.

Chislett eventually wound up demoted from the leadership of A.P. for All, and her suit argues that the trainings created a workplace filled with antiwhite distrust and discrimination

whatever the merits of Chislett’s lawsuit and the counteraccusations against her, she is also concerned about something larger. “It’s absurd,” she said about much of the training she’s been through. “The city has tens of millions invested in A.P. for All, so my team can give kids access to A.P. classes and help them prepare for A.P. exams that will help them get college degrees, and we’re all supposed to think that writing and data are white values? How do all these people not see how inconsistent this is?”

I talked with DiAngelo, Singleton, Amante-Jackson and Kendi about the possible problem. If the aim is to dismantle white supremacy, to redistribute power and influence, I asked them in various forms, do the messages of today’s antiracism training risk undermining the goal by depicting an overwhelmingly rigged society in which white people control nearly all the outcomes, by inculcating the idea that the traditional skills needed to succeed in school and in the upper levels of the workplace are somehow inherently white, by spreading the notion that teachers shouldn’t expect traditional skills as much from their Black students, by unwittingly teaching white people that Black people require allowances, warrant extraordinary empathy and can’t really shape their own destinies?

With DiAngelo, my worries led us to discuss her Harvard Educational Review paper, which cited “rationalism” as a white criterion for hiring, a white qualification that should be reconsidered

Shouldn’t we be hiring faculty, I asked her, who fully possess, prize and can impart strong reasoning skills to students, because students will need these abilities as a requirement for high-paying, high-status jobs?

I pulled us away from the metaphorical, giving the example of corporate law as a lucrative profession in which being hired depends on acute reasoning.

They’ve just refined their analysis, with the help of two Princeton researchers, Chelsey Clark and Roni Porat. “As the study quality goes up,” Paluck told me, “the effect size dwindles.”

he said abruptly, “Capitalism is so bound up with racism. I avoid critiquing capitalism — I don’t need to give people reasons to dismiss me. But capitalism is dependent on inequality, on an underclass. If the model is profit over everything else, you’re not going to look at your policies to see what is most racially equitable.”

I was asking about whether her thinking is conducive to helping Black people displace white people on high rungs and achieve something much closer to equality in our badly flawed worl

it seemed that she, even as she gave workshops on the brutal hierarchies of here and now, was entertaining an alternate and even revolutionary reality. She talked about top law firms hiring for “resiliency and compassion.”

Singleton spoke along similar lines. I asked whether guiding administrators and teachers to put less value, in the classroom, on capacities like written communication and linear thinking might result in leaving Black kids less ready for college and competition in the labor market. “If you hold that white people are always going to be in charge of everything,” he said, “then that makes sense.”

He invoked, instead, a journey toward “a new world, a world, first and foremost, where we have elevated the consciousness, where we pay attention to the human being.” The new world, he continued, would be a place where we aren’t “armed to distrust, to be isolated, to hate,” a place where we “actually love.”

I reread “How to Be an Antiracist.” “Capitalism is essentially racist; racism is essentially capitalist,” he writes. “They were birthed together from the same unnatural causes, and they shall one day die together from unnatural causes.”

“I think Americans need to decide whether this is a multicultural nation or not,” he said. “If Americans decide that it is, what that means is we’re going to have multiple cultural standards and multiple perspectives. It creates a scenario in which we would have to have multiple understandings of what achievement is and what qualifications are. That is part of the problem. We haven’t decided, as a country, even among progressives and liberals, whether we desire a multicultural nation or a unicultural nation.”

Ron Ferguson, a Black economist, faculty member at Harvard’s John F. Kennedy School of Government and director of Harvard’s Achievement Gap Initiative, is a political liberal who gets impatient with such thinking about conventional standards and qualifications

“The cost,” he told me in January, “is underemphasizing excellence and performance and the need to develop competitive prowess.” With a soft, rueful laugh, he said I wouldn’t find many economists sincerely taking part in the kind of workshops I was writing about

“When the same group of people keeps winning over and over again,” he added, summarizing the logic of the trainers, “it’s like the game must be rigged.” He didn’t reject a degree of rigging, but said, “I tend to go more quickly to the question of how can we get prepared better to just play the game.”

But, he suggested, “in this moment we’re at risk of giving short shrift to dealing with qualifications. You can try to be competitive by equipping yourself to run the race that’s already scheduled, or you can try to change the race. There may be some things about the race I’d like to change, but my priority is to get people prepared to run the race that’s already scheduled.”

DiAngelo hopes that her consciousness raising is at least having a ripple effect, contributing to a societal shift in norms. “You’re watching network TV, and they’re saying ‘systemic racism’ — that it’s in the lexicon is kind of incredible,” she said. So was the fact that “young people understand and use language like ‘white supremacy.’”

We need a culture where a person who resists speaking up against racism is uncomfortable, and right this moment it looks like we’re in that culture.”