Voters demand a new way of doing things in Washington. Let them have it
SURFERS CALL it the washing machine. When a giant wave throws you off your board and plunges you underwater, you lose all sense of where you are. That is what befell Donald Trump and his party on November 3rd, as they were slammed by tens of millions of American voters. They have still to grasp just how much their country has changed.
Already it is clear this was not a normal midterm swing against a sitting president, but the biggest wave-election since the aftermath of Watergate more than 50 years ago. Democrats won control of both chambers of Congress, flipping seats deep into once-safe red waters, from South Carolina to Texas.
The Healers – Jason Baldes on Restoring the North American Buffalo
Returning the buffalo to its ecological role as a keystone species, bringing back plant and animal biodiversity, is in itself healing. We take care of the buffalo, the buffalo takes care of the land, and both take care of us. By Leath Tonino
Aage eighteen, Jason Baldes, a member of the Eastern Shoshone Tribe, traveled with his father, a US Fish and Wildlife Service biologist, from the Wind River Indian Reservation in Wyoming to the Serengeti Plain of East Africa. In addition to lions and zebras and hyenas, Baldes witnessed the migration of 1.5 million wildebeests—one of the planet’s last remaining examples of a huge population of terrestrial mammals roaming freely over the land. “That was the light bulb moment for me,” he says today, reflecting on his decades of effort as an ecologist and activist. Watching the beautiful and awe-inspiring spectacle, he understood that the mega herd represented a mere fraction of the number of bison—or buffalo, as Baldes prefers to call them—that would have been visible in North America a few short centuries ago, when they numbered in the tens of millions and inhabited the majority of the continent.
In popular tradition General Custer was the last to die, though there is no way to know the final sequence of events. He reportedly had been shot twice: once in the left temple and once just below the heart. ByCharles Hood
The first time US Army general George Armstrong Custer died was on Sunday, June 25, 1876, a centennial year in Anglo-European America. He died in the late afternoon along with 267 other soldiers, civilians, and Native American scouts in the Little Bighorn Valley of Montana. These deaths took place during what are now called the “Indian Wars,” although for most of American history it’s hard to think of a time when there wasn’t an Indian war.
The Seventh Cavalry, which Custer led, had split into multiple columns, and all came under attack, though only Custer’s portion—made up of five out of eleven total companies—was wiped out completely. That outcome was more or less inevitable, given that Custer had misjudged the size of the coalition of Lakota, Dakota, Sioux, and Northern Cheyenne his two-hundred-odd men were facing. Or maybe he hadn’t wanted to admit to himself that he was up against a combined force of at least a thousand, and perhaps as many as three or even five thousand, depending on which source you asked. Once the battle started, there was no way Custer and his men would not all be killed. The only question was whether they would die before or after they had used up all of their water and ammunition.
I walked back to my sister’s room and stood in the doorway and listened to her breathe. Maybe some of those seahorse facts weren’t even true. ByLaura Maylene Walter
‘To win the Senate, the Democrats need to hold on to the one Michigan seat (out of two) that is up for grabs, and have chosen a new candidate, Abdul El-Sayed, a moderate leftist in European terms, a “communist loser who hates Jews and Israel” according to Trump, “very, very evil”, per J.D. Vance.’ By James Meek
‘The superego – and its precursor, conscience – refers to the part of us that has no curiosity about ourselves. It’s the saboteur of curiosity about ourselves. And that part of us, like a narrow-minded fascist, has only one project: to destroy our pleasures in being alive by trying to kill our curiosity (or by making us frightened of our curiosity, which amounts to the same thing).’ By Adam Phillips
‘Israel’s automated targeting system allows for the responsibility for “industrialised annihilation” to be shared between coders, operators, legal officers who pre-set the level of collateral damage, officers who approve the strike, officers who choose the bomb and the pilots or drone operators who launch it. “I am just a small screw in the system,” one of the interviewees says, quoting Eichmann’s defence during his trial in Jerusalem. The system that begins with a phone number being put into a computer system ends with an entire family crushed under the rubble.’
Misrepresented by the right and misunderstood by the left, the Sage of Baltimore delivered scathing—and still bracing—indictments of American injustice. By Andrew Holter
Centrist rulers have fallen dangerously short—and are now paying the price
“The first steps into the Unrest seem straightforward enough—anger at the fall of real wages, at capitalist aggression, at the unwillingness of Parliament; anger fomented by agitators…reason wars with instinct.” Few of those who mobbed French cities this week would recognise those words. But many would agree with George Dangerfield, the British-American journalist who wrote them. The demonstrators were consumed by rage. Rage at the failure of the state and against the floundering centrist politicians who govern. Rage at high prices and economic dysfunction. And for some, rage against the idea of centrist politics at all.
HARPER’S MAGAZINE: The latest issue features ‘WHY SOCIAL MEDIA BANS FAIL’, contemporary regulatory, ideological, and cultural shifts by featuring Oscar Schwartz’s investigative report on the making of Australia’s social-media restrictions, Jackson Lears’s historical essay advocating for a return to the nation’s foundational anti-imperialist principles, Sam Kestenbaum’s miscellany piece examining the intersection of artificial intelligence and spirituality at the dawn of a large language model New Age, a retrospective commemorating seventy years of bad taste at the Eurovision Song Contest, and a critical evaluation of Cormac McCarthy’s furious eloquence.
The making of Australia’s social-media ban by Oscar Schwartz
When I arrived last September at Northcote High, a public school perched on the grassy banks of Melbourne’s Merri Creek, I was surprised by how little had changed in the twenty years since I’d graduated from a high school nearby. The scene was intensely familiar: The girls with their long ponytails, hunched together in tight semicircles of avid conversation. The boys with their pimply faces, kicking balls or slouching against redbrick walls, their hands thrust deep into their pockets. The occasional shrieks, the awkward glances, the sexual frustration, the dim threat of violence—it was all the same.
Recovering America’s anti-imperialist roots by Jackson Lears
For many of the Founders of the American republic, the worst fate imaginable for the state they were envisioning was for it to become an empire. Republics and empires were fundamentally incompatible, they believed. Opposition to empire, in fact, was the keystone of their thought—but one would never know that from the hoopla surrounding America’s two-hundred-fiftieth birthday. The occasion provides an opportunity to celebrate the Founders’ ingenuity in fashioning a system of checks and balances and their audacity in claiming a universal right to “life, liberty, and the pursuit of happiness” in 1776—as well as to condemn their hypocrisy, especially with regard to racial equality. But in all the tumult of commemoration, rarely, if at all, have we heard of the Founders’ anti-imperialism.
Onstage before us is a man dressed in baggy raver pants, his blond hair slicked back. He has just sauntered in, waving, smiling, greeting the crowd of several hundred, and now stands in front of a dark-purple curtain that undulates in the air-conditioning. He settles into his seat and prepares to address the topic of today’s panel: artificial intelligence and the future of humanity.
Put your phone face down and read to the end of this paragraph without touching it. Sixteen centuries ago a bishop in North Africa confessed that a dog chasing a hare across a field had turned him from some great thought. This month Scientific American asked how we get sober from the feed in our pockets. Every age has panicked about its hare, and no panic has ended in sobriety.
A hare in the field of an eye, running for the pupil, made for the essay.
WHY WE’RE POINTING YOU THERE
This month Scientific American asked whether we are addicted to social media and how we might get sober. Intellicurean’s essay answers by going back to the start of the complaint. It opens at the Roman games, on a young man who swore he would keep his eyes shut and was undone by the roar of the crowd. Then it follows the same hole through the centuries: a girl drowned in the river at Weimar in 1778, and the town blamed Goethe’s novel; London’s coffee houses, which a king tried to close and gave up on in eleven days; Dostoevsky at the roulette wheel, and the first slot machine; New York’s thirty-four-year ban on pinball; and a test account on TikTok that never searched for anything and was fitted to sadness in a little over half an hour.
It finds every earlier panic right about a few people and wrong about the many, and it finds the hole as old as the eye. What is new, it argues, is not the hole. It doesn’t scold anyone for their screen time, and it doesn’t pretend history hands us an easy answer.
The old holes became the floor. The new one is in the hand. Made for the essay.
THE PHILOSOPHER MAGAZINE: This collection of essays explores diverse philosophical inquiries into culture, ethics, and human experience. Chloe Romanis uses ectogestation to evaluate the inherent value of pregnancy, while Jorge Sanchez-Perez addresses the methodological challenges of diversifying the philosophical canon through pre-colonial Andean philosophy. Laura Cecile Moore clarifies the boundaries between art and craft. Meena Dhanda advocates using Wittgensteinian reminders against injustice, and Grace Theodoly explores how psychological ideas challenge cognitive neutrality. Finally, Aanuoluwapo F. Sunday applies Yoruba environmental ethics, Tanya de Villiers-Botha maps artificial intelligence ethics, and Helga Varden navigates the complexities of transforming the Kantian tradition from within.
The recent trend of AI companies hiring philosophers has largely been celebrated as a vindication for the discipline. The Economist recently reported that American philosophy graduates now find work at higher rates than their computer science peers, and that leading AI laboratories are recruiting philosophers into senior roles -– not merely to sharpen a model’s chains of reasoning, but to draft the documents, such as Google’s published ‘AI Principles’, that are meant to govern how a system behaves. Where criticism of this trend exists, it has tended to focus on familiar concerns: ethics washing, the risk of philosophy becoming a public-relations exercise, and the migration of talent away from universities that Luciano Floridi has called a ‘haemorrhaging’. These concerns are real. But they may be missing a further, less visible risk, one that has nothing to do with where a philosopher’s paycheck comes from.
There is an old paradox at the heart of money: it seems to work best when left unexamined. When monetary trust holds, we barely notice it and rarely pause to ask what money is or what stands behind it. The moment we do – in monetary crises and periods of inflation – the very act of questioning can accelerate the unraveling. Money has a peculiarly oblique self-referential structure. Monetary systems depend on routine acceptance, on habits of trust that operate beneath conscious reflection. But as we shall see, this does not mean the right response is naïve ignorance or unreflective depoliticisation. Quite the contrary: for money to work reliably as institutionalised collective faith, it must remain anchored in shared social values and that requires the capacity for reflective, democratic engagement with questions of monetary power, who controls credit and, therefore, which futures are allowed to become possible.
I want to propose four ways to think about ‘finance,’ for those who want to critique it. Critics can think of finance as a parasite, as an organ, as an ongoing struggle, or as a decision. In what follows, I will explore these four different ways to think of finance, these different meanings, and the different possibilities they offer for mounting resistance to it.
Let’s divide talk about finance into two sides. Finance has meanings, but it also has a referent. Its referent is pretty evident to anyone who looks into it. Finance refers to economic functions that have to do with credit. The definition of credit is also pretty straightforward. Credit is value advanced on the promise of future increase. This makes it similar in structure to industrial capital, which is also value advanced on the promise of a future increase. The difference between capital and finance is production. Industrial capital receives its increase when value is invested in production. Say I am a capitalist. With my capital, however I obtained it, I found a company that produces microchips. As microchips roll off the line and are sold, the original value I advanced grows because workers work more than they are paid for and in the extra hours they make more microchips than I need in order to pay the costs.
News, Views and Reviews For The Intellectually Curious
