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Back in black: Princess Diana's 'revenge dress' goes on show ahead of Sotheby's auction
A striking black dress worn by Princess Diana on the day her estranged husband admitted adultery is going up for auction at Sotheby’s | KMBZ
Back in black: Princess Diana's 'revenge dress' goes on show ahead of Sotheby's auction
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Truth and Politics in the Age of Post-Truth
Get E-International Relations delivered to your inbox, free of charge. As you sign up, consider becoming a paid subscriber, or make a donation, to support our work. Subscribe This is an excerpt from Global Politics in a Post-Truth Era. You can download the book free of charge from E-International Relations. The term post-truth is by now so ubiquitous in describing the state of politics in the Western world and even beyond that the most pressing issue of the day appears to be about making democracy work in the era of post-truth rather than questioning the normalisation of the term itself in the first place. The critical turning point appeared to have occurred in 2016 when the term was chosen by the Oxford English Dictionary as ‘The Word of the Year.’ On its website, the Dictionary notes the transformation of post-truth from ‘being a peripheral term to being a mainstay in political commentary and connects ‘the spike in frequency’ directly with the Brexit referendum in the United Kingdom and the election of Donald J. Trump in the United States – both occurring in 2016. Paired with the noun ‘politics,’ post-truth is defined as an adjective ‘relating to or denoting circumstances in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief.’ The Oxford English Dictionary traces the first use of the term to a 1992 essay in The Nation by the playwright Steve Tesich as he reflected on the 1980s Iran-Contra scandal and the 1990–91 Gulf War: We are rapidly becoming prototypes of a people that totalitarian monsters could only drool about in their dreams. All the dictators up to now have had to work hard at suppressing the truth. We, by our actions, are saying that this is no longer necessary, that we have acquired a spiritual mechanism that can denude truth of any significance. In a very fundamental way we, as a free people, have freely decided that we want to live in some post-truth world (Tesich 1992, 13; emphasis added). He then continued, The Gulf War is over but the war at home goes on. The gulf between rich and destitute widens – between those of us who live in a modern post-industrial nation and those of us who live in the Third World countries of our inner cities. The present administration’s response to this internal crisis has shifted from benign to malignant neglect. The current levels of misery and decomposition of our cities and the economic gulags of our ghettos are acceptable. Since there is only so much hope to go around, there is a freeze on hope. The have-nots have now been reclassified as never-will-haves (Tesich 1992, 13). In the context of Tesich’s essay, truth includes both facts, as in what happens, and ‘moral absolutes,’ as in the ‘self-evident truths mentioned in our Constitution’ (Tesich 1992, 14). Together, these two notions of truth entail the obligation to both act and react. The two passages cited above show that even in the early post-Cold War years, Tesich was already deeply concerned that the American people are neither prepared to act on truth nor react to truth that is disconcerting, or what he calls ‘bad news’ (Tesich 1992, 12). Accordingly, Tesich’s insight as captured by the term post-truth is not that truth is irrelevant to what we know, but rather it is irrelevant to how we act. In contrast, ‘post-truth politics,’ as defined by Oxford as a term that pitches ‘objective facts’ against ‘emotion and personal belief’ such that the latter appears to have overtaken the former in shaping ‘public opinion’ and thereby, democratic politics. When Tesich’s post-truth politics and its current usage are juxtaposed, the two are in fact not identical in terms of what truth is and how it relates to politics. Against such consideration, this chapter provides a critical survey of selected historical events and theoretical considerations for the purpose of gaining a more nuanced understanding of the relation between truth and politics. Truth and Language One notable impact of post-truth politics is that language is being overtly deployed as a political weapon not only by politicians and those in power, but among the general population. It seems that once facts are irrelevant to the validity of what is being said, language becomes the platform for an all-out political contest in which what is said is no more than an act of will expressed as an assertion of power and/or an exercise in defiance. As early as in the writings of Thucydides (460–400 BCE), the vulnerability of logos – which is the human capacity for rational discourse in tumultuous times – was already noted. Thucydides belonged to a school of Greek thought which maintained that language is conventional and that the association between name and things is a result of ‘human use and habit’ rather than ‘nature or divine dispensation’ (Connor 1984, 99). The conventional nature of language means that it is incapable of providing its users with any independent criteria for judgement. In Thucydides’ study of the Peloponnesian War (431–405 BCE), the subversion of logos as seen in the manipulation of language was introduced through his account of the civil war in Corcyra (Thucydides 1972, 236-245). The war first broke out in 427 BCE between the pro-Athenian democratic faction and the pro-Spartan oligarchic faction before it spread to the rest of the Greek world. There was a general breakdown of law and order, resulting in extreme violence and death. Language underwent changes that were reflective of the events of the time. The English philosopher Thomas Hobbes (1588–1679) translated Thucydides’ description of the situation as follows: The received value of names imposed for signification of things, was changed into arbitrary. For inconsiderate boldness, was counted true-hearted manliness: provident deliberation, a handsome fear: modesty, the cloak of cowardice: to be wise in everything, to be lazy in everything... he that had been so provident as not to need to do the one or the other, was said to be a dissolver of society, and one that stood in fear of his adversary. In brief, he that could outstrip another in the doing of an evil act, or that could persuade another thereto that never meant it, was commended (Hobbes 1839–1845, 8: 348; Thucydides 1972, 242-243). What concerned Thucydides most was that the meanings of words are no more than linguistic conventions that require logos to support them. The Corcyrean civil war was a reminder that such capacity cannot be assumed. This is why history understood as an authentic account of what happens matters. Guided by logos, the historian’s task is ‘the search after truth’, which is established through ‘the absence of the fabulous,’ including ‘the rejection of myth and unverifiable stories’ (de Jonge 2017, 2). Thus, history plays an important role in facilitating the stability of language – without which distinctions and judgements cannot be rendered communicable. Just like Thucydides, Hobbes was a nominalist who subscribed to the view that there is no inherent meaning to words. Hobbes’ state of nature, where there is no common authority, is precisely one in which distinctions cannot be made. As Hobbes put it, there is ‘no Mine and Thine distinct’ nor is there distinction between ‘the notions of Right and Wrong, Justice and Injustice’ (1968, 188; emphasis in original). This is clearly an unsustainable condition for everyone. Behind Hobbes’ famous words that life in the state of nature is ‘solitary, poor, nasty, brutish, and short’ is his uncompromising argument for the ‘Leviathan’, which is described by the late American political theorist, Sheldon Wolin (1922–2015), as the ‘sovereign definer’ (Hobbes 1968, 186; Wolin 2004, 238–243). Accordingly, the social contract is importantly a ‘linguistic contract’ that binds all parties to ‘general names agreed upon’ (Peters 1979, 125; Hobbes 1968, 111). Through Thucydides and Hobbes, we can identify a line of thinking that sees politics as a contestation over the use of language, which is based on shared conventions and norms. Thus understood, politics is not a collective quest for the true nature of our being or an epistemological exercise in pursuit of true knowledge. Rather, politics is about humans living with one another by finding a shared language to communicate with one another on matters that affect them all. Truth is in that sense contingent on what is being said as opposed to setting the standard for it. In other words, truth is the embodiment of shareability among us. While truth as such ensures the viability of a political entity, truth by no means represents a normative standard to adjudicate among contesting actors in what they say, let alone in what they do. During Thucydides’ times, ancient China was also experiencing a tumultuous time as the ruling Zhou dynasty deteriorated into the period of the Warring States (481–221 BCE). This was when the rulers of Zhou no longer presided over the territories brought under its control through conquest. Instead of professing allegiance to the Zhou royalty, the lords of these territories became kings themselves to rule over their own land. The period was one marked by endless military campaigns as each of the seven major states aimed to conquer the rest (Lewis 1999). Yet, the period was also known for its intellectual vibrancy as different thinkers challenged the restoring of order among these warring states – including offering ideas and advice to rulers on good governance. Among these thinkers was Confucius (551–479 BCE). His thought, which came to be known as Confucianism, went on to become the state ideology of China from the Han dynasty (206 BCE–222 CE) until the end of the Qing dynasty in 1911 when China became a republic. The founding text of Confucianism was the Analects, which is a collection of dialogues between Confucius and his students as recorded by them. One key concept Confucius advanced is the ‘rectification of names’. Though the term only appears in one exchange in the Analects, it is considered a major aspect of Confucius’ thought. Generations of Confucian scholars from past and present, including Western academics, have debated over its interpretation (Makeham 2003). The passage in question reads as follows: Zi Lu said: ‘The monarch of the state of Wei wants you to govern the country, what is the first thing you plan on doing?’ Confucius said: ‘First it is necessary to rectify the names.’Zi Lu said: ‘Is that really what has to be done? You are being too pedantic, aren’t you now? How will you rectify these names?’Confucius said: ‘Zhong You, you are too unrefined. A gentleman, faced with a matter that he does not understand, takes a skeptical attitude. If names are not correct, one cannot speak smoothly and reasonably, and if one cannot speak smoothly and reasonably, affairs cannot be managed successfully. If affairs cannot be managed successfully, rites and music will not be conducted. If rites and music are not conducted, punishments will not be suitable. And if punishments are not suitable, the common people will not know what to do. So, when the gentleman uses names, it is necessary to be able to speak so that people understand. If one can say it, one can definitely do it. A gentleman should not be careless with words’ (Analects 13:3 in Cao 2016, 148). This translation is offered by the contemporary philosopher Cao Feng. As Cao notes, the passage is what started the whole debate over ‘exactly what kind of names did Confucius... wish to rectify’ (Cao 2016, 148). Of the three major groups of interpretation examined by Cao, beginning with classical Confucian scholarship, one is arguably the most influential and certainly most pertinent to the issue of language and politics. This is the interpretation that was first associated with the Neo-Confucian master, Zhu Xi (1130–1200), who argued that the ‘rectification of names is simply the rectification of politics’ (Cao 2016, 149). Within this interpretive framework, rectification has the dual functions of correction and prescription by ensuring that predetermined hierarchical roles are strictly adhered to through following ‘the system of rites and propriety’ (Cao 2016, 151). In addition, the rectification of names entails ‘using names to rectify actuality’ (Cao 2016, 151). Yet Cao rejects this whole body of interpretive works by arguing that these were ideas developed later. Instead, Cao suggests the following: The original meaning of Confucius’ rectification of names may, then, be quite simple. Confucius did not mean to establish a concrete, normative system of “names”; rather, Confucius was simply the first person in history to realize or remark upon the importance of language in politics. As a politician, he noticed and foresaw the impact that the indeterminacy, ambiguity, and arbitrariness of names would have on politics. Confucius recognized the political consequences of language’s not accurately expressing meaning or not being accurately received by people. He realized the great role that names, as a means of distinguishing right and wrong and establishing norms, could play in society and politics (Cao 2016, 168). Scholarly debates aside, Cao’s view has the advantage of identifying an interpretation of this controversial exchange in the Analects that enables its readers to extrapolate from it the observation that the meaning of words depends as much on their users as on their interpreters; neither of which can be predetermined. Accordingly, a good ruler is someone who can speak without ambiguity to his subjects and make good his words through actions. Stated differently, Cao’s view on what concerned Confucius then, who was living through times of protracted political upheaval, is that language is an indispensable political tool for those in power and can be deployed by both good and bad rulers alike. To sum up, this historical survey shows that politics as a war of words is by no means a distinctive marker of contemporary politics nor the Western world. Be it ancient or current, east or west, language is subject to manipulation to serve political purposes and when there is an outright war of words that defies existing norms, it is indicative of a political situation in which people no longer share a language and truth becomes irrelevant. Accordingly, political order entails stability in language use. Truth and Politics As previously noted, current use of the term post-truth as an adjective to the term ‘politics’ suggests that once there was a time when politics aligned with truth. Indeed, if we start with Plato’s Republic as the key founding text of Western political thought, we see that the ideal polis (city-state of ancient Greece) is where truth and politics converge, and justice is achieved. Written around 380 BCE when Athens was still coping with its defeat by the Spartans in the Peloponnesian War, the Republic is a defence of the rule of the ‘philosopher king’, defined as someone who is ‘guided by the truth’ and is ‘always and in every way’ in pursuit of the truth (Plato 1974, 490a). For Plato, truth converges with virtues and hence, letting the philosopher take charge of politics is to let the wisest and the most virtuous lead the less wise and the less virtuous even if it requires compulsion (Plato 1974, 499b). In Plato’s words, ‘…until the philosophers attain power in a city there will be no respite from evil for either city or citizens…’ (Plato 1974, 501e). The uncompromising rule of philosopher-kings is made palatable by the claim that we are all ‘earth- born brothers’ with random mixtures of gold, silver, bronze and iron, but only the gold can rule (Plato 1974, 414–415). Understandably, academic debates over the interpretation of Plato’s Republic revolve around the question of whether truth as attained in philosophy can be realised in politics as action and whether such a connection is even desirable. Without getting into the details of these scholarly exchanges, I suggest that they all share the concern that truth acquired through the rigorous process of philosophical reasoning is not without problem when applied to the real world of living humans. This is because not all humans are philosophers – and indeed, in Plato’s view, not everyone is capable of becoming a philosopher given the protracted and arduous training that one needs to endure to become one. Hannah Arendt (1906–1975), a highly influential political philosopher of the twentieth century, notes that ‘Plato was the first to introduce the division between those who know and do not act and those who act and do not know’ and that such a separation has remained ‘at the root of all theories of domination’ (Arendt 1958, 223, 225). What Arendt points out in this remark is not the gap between theory and practice, but rather that Plato provides the normative ground for those who know the truth to tell those who do not know what to do. Arendt herself took on the challenge of understanding the relationship between truth and politics through her analysis of Nazism and Stalinism. Arendt’s insight, which was controversial when The Origins of Totalitarianism was published in 1951, was to identify Nazism and Stalinism as representative of a new form of political rule – totalitarianism – making it distinct from ‘other forms of political oppression... such as despotism, tyranny and dictatorship’ (Arendt 1973, 460). Arendt defines totalitarianism as a self- contained system of ideas driven by their ‘logic’ and marked by a mode of reasoning called ‘ideological thinking.’ Ideological thinking as such is a distinctive form of political reasoning defined by three characteristics. First, ideological thinking claims to provide a ‘total explanation’ of all historical happenings, encompassing the past, the present, and the future. Second, while ideological thinking is an attempt to account for ‘factual reality’ in its totality, this mode of thinking is paradoxically divorced from reality and experience. This is because experience, being rooted in specificity, is clearly limited in its claim to totality. It follows that as its third characteristic, ideological thinking aims to emancipate thought from the limitation imposed by experience through a ‘specific method of demonstration.’ The method involves arranging facts into an ‘absolutely logical procedure’ that starts from an ‘axiomatically accepted premise’. It is, in short, a ‘process of deduction from a premise’ – which is the only possible movement in the realm of logic that leads to one definitive conclusion. This is how the ‘logicality of ideological thinking’ provides the basis for total explanation and the ‘principle of action’ for totalitarian movement (Arendt 1973, 468–474). Stated differently, totalitarianism is a form of uncompromising idealism that exists in one’s head irrespective of shared reality as experienced. It is the perverse form of what Arendt later refers to as ‘rational truth’, which is the product of the ‘speculative mind’ that belongs to philosophy, mathematics and the sciences. The ‘speculative mind’ is the mind working on its way to generate axioms and theories by relying on the cognitive capacity of the human brain (Arendt 1977, 231). The presence of others has no bearing whatsoever on rational truth. In contrast, ‘factual truth’ is what happens when humans are ‘living and acting together’ (Arendt 1977, 231). Factual truth is therefore particular and temporal by definition. But more importantly, factual truth is ‘political by nature’ because it can only be validated in the context of the human community (Arendt 1977, 238). In other words, factual truth is about humans in their plurality rather than in their singularity. For factual truth to be sustainable, we need what Arendt calls ‘common sense’ – understood as ‘community sense’ (Arendt 1982, 72). There is also another distinction about truth that Arendt makes which is pertinent to understanding how totalitarianism works. The issue is whether the so-called totalitarian ideology is simply an unnecessarily cumbersome way of saying that it is an all-round and polished lie. Here, Arendt calls totalitarian ideology the ‘modern lie’ – in contrast to the ‘traditional lie’. The latter is restricted by two conditions: that it is a lie about the ‘particulars’ and that it deceives only the ‘enemy’ – which means that the liar is not engaged in self- deception. The modern lie, however, involves a ‘complete rearrangement of the whole factual texture’. It also intends to deceive everyone alike, to the extent that those who initiate the lie eventually ‘fall victims to their own falsehood’ (Arendt 1977, 249–254). This distinction between the traditional and modern lie is important. It indicates that not only is totalitarianism a lie, but the lie is in fact too big to fit into the standard meaning of the word. To tell a lie from truth, we need a common standard. In the case of a traditional lie, the common standard is precisely ‘the fabric of factuality’. As such, a lie always appears as a ‘tear’ to that fabric. Yet, modern lies require making a surrogate reality with a completely different context for facts to fit ‘without seam, crack, or fissure, exactly as the facts fitted into their original context’. Arendt notes that as long as those who concoct the surrogate reality are prepared to engage in self- deception to ‘create a semblance of truthfulness’, there is nothing to prevent ‘these new stories, images, and non-facts from becoming an adequate substitute for reality and factuality’ (Arendt 1977, 253–254). Totalitarianism therefore requires a person to stand outside of the system itself in order to make sense of it. Arendt points out that it is futile for us to argue with (for example) a Nazi or a Stalinist on race or class. To confront totalitarianism requires more than just a confrontation with specific facts. It is a more fundamental confrontation between reality as experienced and its total rejection. This means that Nazism and Stalinism are more than radical ways of conducting racial conflict or class struggle. Rather: Totalitarian politics – far from being simply antisemitic or racist or imperialist or communist – use and abuse their own ideological and political elements until the basis of factual reality, from which the ideologies originally derived their propaganda value– the value of struggle, for instance, or the interest conflicts between Jews and their neighbours – have all but disappeared (Arendt 1973, xv). Accordingly: The ideal subject of totalitarian rule is not the convinced Nazi or the convinced Communist, but people for whom the distinction between fact and fiction (that is, the reality of experience) and the distinction between true and false (that is, the standards of thought) no longer exist (Arendt 1973, 474). Who then is the ‘ideal subject’ of totalitarianism? Although there is a revival of interest in Arendt’s observation on truth and politics since the onset of post- truth politics, not enough has been said about her reply to the question (Hyvönen 2018; Klinkler 2018; Lee 2019; Zerilli 2020). Yet if we take a look at Arendt’s portrait of this ideal subject, her view is even more pertinent to our current challenge. As a self-contained system of ideas that is detached from experience, totalitarian thinking offers consistency in ways that reality cannot. Arendt notes that this kind of consistency is especially appealing to those who have lost a sense of bearing in the world (Arendt 1973, 353). They constitute what she calls the ‘masses’. The ‘mass man’ is thus a highly isolated and atomised individual, who is ‘obsessed by a desire to escape from reality’ (Arendt 1973, 318, 352). In his ‘essential homelessness’ the mass man can ‘no longer bear its accidental, incomprehensible aspects’ (Arendt 1973, 352). This longing for escape from reality is a ‘verdict against the world’ in which one is ‘forced to live’ but ‘cannot exist’ (Arendt 1973, 352). Such a situation is ripe for the ‘revolt of the masses’ against ‘common sense,’ which is ‘the result of their atomisation, of their loss of social status’ and with it, the ‘whole sector of communal relationships in whose framework common sense makes sense’ (Arendt 1973, 352). In short, the masses are people who are considered to be ‘superfluous or can be spared … [who] cannot be integrated into any organisation based on common interest’ (Arendt 1973, 311). Whether one agrees with Arendt’s analysis of the social conditions in the interwar years that led to the formation of the ‘masses’, her portrait of the ‘mass man’ is a powerful account of what can happen to an individual who has become disposable to the society that they used to belong to. Hand in hand with this phenomenon is indeed the collapse of ‘common sense’ that leaves the dislodged individual scrambling for reconnection. By offering the masses a substitute reality validated by the ‘logic of an idea’ rather than by experience, totalitarianism makes it possible for them to live in a world where there is no condition of plurality. Between ‘facing the anarchic growth and total arbitrariness of decay’ and ‘bowing down before the most rigid, fantastically fictitious consistency of an ideology’, the masses will likely ‘choose the latter’ (Arendt 1973, 352). A world created by ideology, then, is more attractive to the masses not because ‘they are stupid and wicked, but because in the general disaster this escape grants them a minimum of self- respect’ by conjuring up ‘a lying world of consistency which is more adequate to the needs of the human mind than reality itself’ (Arendt 1973, 353). Moreover, it is precisely this ability to guarantee consistency that makes it possible for the leaders of totalitarian movements to demand ‘total, unrestricted, unconditional and unalterable loyalty of the individual member’ (Arendt 1973, 323). While this chapter is not a study of the social factors that led to specific contemporary developments such as the result of the Brexit referendum or the election of Donald Trump in 2016, Arendt’s ‘mass man’ seem to have found their counterparts among the supporters of Brexit and Trumpism. Studies of voters’ profiles in both events point to a disproportionate share of supporters from white male lower income backgrounds without university educations. These are individuals who have either already lost their jobs to globalisation or who are at high risk of losing their job with very little capacity to be retrained for the twenty-first century market economy of advanced industrialised states (BBC 2016; Pew Research Center 2018). In short, these displaced workers are part of the tapestry forming the modern equivalent of Arendt’s ‘mass man’ – ready to be the recruits of totalitarianism. Conclusion If we step back to take a more comprehensive approach to the relationship between truth and politics, both historically and theoretically, it is not so obvious that 2016 is a defining moment. From ancient China and ancient Greece to our so-called post-truth age, the indeterminacy of language appears to be a persistent political challenge. Language is always open to manipulation by its users to serve power. Nonetheless, the tendency these days is to single out the ubiquity of social media and the proliferation of Internet platforms as the incubator for the countless cyberwars of words that in turn fuel the real world of politics. In this context, language is no longer the conveyor of objective facts and accurate information, but rather the medium for expressing subjective opinions and feelings, as captured by the Oxford Dictionary’s definition of the term ‘post-truth politics’. In contrast, the historical approach used in this chapter shows that it is in fact too easy to point the figure at the Internet and digital communication for the political challenge that we face today. What is being suggested here is that with or without the Internet, language, be it used to convey facts or emotions, is simply a tool for communication that humans have invented. While language per se cannot adjudicate what is true or not true, what is right or wrong, it embodies such capacity when language is a shared norm. That shared norm cannot be sustained without some semblance of cohesion in any given community. Any war of words, irrespective of its platform, is indicative of the breakdown of such cohesiveness. Returning to the original context in which the term post-truth politics was first used by Steve Tesich helps to identify the important distinction between truth as the standard for knowledge and truth as the standard for action. The two do not necessarily coincide. Placed in the context of the history of political thought, this distinction is in fact at the heart of Plato’s Republic. Yet when the philosopher as the quintessential bearer of truth becomes king, the polis that he rules over is far from the ideal of a just state that it purports to be. Instead, it is one that is held together by lies and coercion. What Arendt reveals through her study of Nazism and Stalinism is that it is dangerous for the kind of truth that philosophy generates – ‘rational truth’ – to become the guide to politics. Politics guided by rational truth can only be uncompromising and follows a logic of its own that cannot afford the ambiguity and indeterminacy of reality as lived experiences of humans. A world of post-truth politics can be an opportunity for a new kind of politics if it is indeed about dismantling the idea that truth is the ideal that politics should strive for. But as it stands, the post-truth politics of today is more about invoking a past that never exists to judge the presence as a crisis in naming when the real crisis is about rebuilding a shared space that has room for all – be they of the left, right or centre; cosmopolitan or parochial; civic-minded or self-centred; liberal-minded or bigoted. Politics is and always will be about striving for that space, without which no human can thrive. References Arendt, Hannah. 1958. The Human Condition. Chicago: The University of Chicago Press. Arendt, Hannah. 1973. The Origins of Totalitarianism. Rev. ed. New York: Harcourt Brace Jovanovich. Arendt, Hannah. 1977. “Truth and Politics.” In Between Past and Future, 227–264. New York: Penguin Books. Arendt, Hannah. 1982. Lectures on Kant’s Political Philosophy, edited by Ronald Beiner. Chicago: University of Chicago Press. British Broadcasting Corporation. 2016. “Brexit vote: The breakdown.” BBC News, December 7, 2016. https://www.bbc.com/news/uk-politics-38227674 Cao, Feng. 2016. “A New Examination of Confucius’ Rectification of Names.” Journal of Chinese Humanities 2: 147–171. https://doi-org.subzero.lib. uoguelph.ca/ doi/ 10.1163/23521341-12340032. Connor, W. Robert. 1984. Thucydides. Princeton: Princeton University Press. de Jonge, Casper C. 2017. “Dionysius of Halicarnassus on Thucydides.” in The Oxford Handbook of Thucydides, edited by Sara Forsdyke, Edith Foster, and Ryan Balot. Oxford University Press. DOI: 10.1093/ oxfordhb/9780199340385.013.17 https://www-oxfordhandbooks-com.subzero. lib.uoguelph.ca/view/10.1093/oxfordhb/9780199340385.001.0001/oxfordhb-9780199340385 Hyvönen, Ari-Elmeri. 2018. “Careless Speech: Conceptualizing Post-Truth Politics.” New Perspectives 26 (3): 31–55. https://www.proquest.com/ scholarly-journals/careless-speech-conceptualizing-post-truth/ docview/2204515132/se-2?accountid=11233. Hobbes, Thomas. 1839–1845. The English Works of Thomas Hobbes, edited by Sir William Molesworth. London: John Bohn. Vol. 8. Klinkner, Melanie. 2018. “Reasonable Truth.” International Journal of Media & Cultural Politics 14 (3): 393–99. doi:10.1386/macp.14.3.393_7. Lee, Haiyan. 2019. “When Nothing Is True, Everything Is Possible: On Truth and Power by Way of Socialist Realism.” PMLA/Publications of the Modern Language Association of America 134 (5). Cambridge University Press: 1157–64. https://doi.org/10.1632/pmla.2019.134.5.1157 Lewis, Mark E. 1999. “Warring States Political History.” In The Cambridge History of Ancient China: From the Origins of Civilization to 221 BC, edited by Michael Loewe and Edward Shaughnessy, 587–650. Cambridge: Cambridge University Press. Makeham, John. 2003. “Zheng ming (Rectification of names).” In RoutledgeCurzon Encyclopedia of Confucianism, edited by Xinzhong Yao. Vol. 2: 813-814. New York: Routledge. Oxford Languages, n. d. “Word of the Year 2016.” Accessed 19 August 2017. https://languages.oup.com/word-of-the-year/2016/ Peters, Richard. 1979. Hobbes. Westport: Greenwood Press. Pew Research Center. 2018. “An examination of the 2016 electorate, based on validated voters.” Report, August 9, 2018. https://www.pewresearch.org/ politics/2018/08/09/an-examination-of-the-2016-electorate-based-on- validated-voters/ Plato. 1974. Republic. Translated by G. M. A. Grube. Indianapolis: Hackett. Tesich, Steve. 1992. “Watergate Syndrome: A Government of Lies.” The Nation: 12-14. January 6/13, 1992. Thucydides. 1972. The Peloponnesian War. Translated by Rex Warner. Harmondsworth, England: Penguin Books. Wolin, Sheldon. 2004. Politics and Vision: Continuity and Innovation in Westen Political Thought. Expanded Edition. Princeton: Princeton University Press. Zerilli, Linda M. G. 2020. ‘Fact-Checking and Truth-Telling in an Age of Alternative Facts.’ Le foucaldien 6, no. 1: 2, 1–22. Theresa Man Ling Lee is an Associate Professor of Political Science at the University of Guelph (Canada). Lee is a political theorist who specializes in contemporary political thought. Her research and teaching areas include continental philosophy, Marxism and critical theory, feminism, postmodernism, philosophy of social science, psychoanalysis, multiculturalism, human rights, disability studies, modern Chinese political thought and comparative political theory. Lee has published on a wide range of subjects in these areas, including intercultural pedagogy and the challenges of teaching as a person with multiple minority designations in a Canadian university classroom.
Prince Harry and Meghan move children to new school over security concerns
Prince Harry and Meghan have moved their children to a new school in the U.K. due to security concerns.
Prince Harry and Meghan move children to new school over security concerns
Prince Harry and Meghan have moved their children to a new school in the U.K. due to security concerns | KNSS Radio
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The Fox News Entertainment Newsletter brings you the latest Hollywood headlines, celebrity interviews and stories from Los Angeles and beyond.
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King Charles III clarifies status of Prince Harry and his wife, Meghan, after their return to the UK
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King Charles III clarifies status of Prince Harry and his wife, Meghan, after their return to the UK
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King Charles III clarifies status of Prince Harry and his wife, Meghan, after their return to the UK
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WHO RUNS MARYLAND POLITICS NOW?
ByThe Maryland Wire The Machine Didn’t Die — It Broke Apart Mike Miller is gone. Steny Hoyer is retiring. The two men who helped define Maryland political power for generations are disappearing from the map. Nobody has inherited all of what they controlled. Instead, Maryland power has fractured among Wes Moore, legislative leaders, county organizations, federal figures and a new generation fighting to connect the pieces. By The Maryland Wire For decades, there were two names in Maryland politics that required almost no explanation. Mike Miller. Steny Hoyer. You didn’t necessarily have to agree with them. You didn’t even have to like them. But everyone understood something: Not social-media power. Not cable-news power. Not the temporary power that comes from one big election. They possessed political infrastructure. Relationships. Institutional memory. Donors. Staff. Allies. County leaders. Lobbyists. Legislators. Operatives. And the ability to connect people who needed something with people capable of delivering it. Today one is gone. The other is preparing to leave Congress after more than four decades. And Maryland faces a question it hasn’t had to answer in generations: The answer may be: Nobody. At least not the way Miller once did. Maryland’s old machine wasn’t inherited by one person. It fragmented. And now several ambitious political networks are competing to assemble the pieces. Miller presided over the Maryland Senate for 33 years, becoming one of the longest-serving legislative leaders in American history. He stepped down as Senate president in 2019 and died in January 2021. (Behavioral and Social Sciences) But Miller’s real power wasn’t the title printed on his door. It was the accumulation of relationships behind it. Miller came from Maryland’s old Democratic organization and developed into an extraordinarily adaptable political operator, retaining authority even as the Senate around him became younger and more liberal. (The Washington Post) He understood something fundamental: politics is information. Who wants what? Who owes whom? Which senator needs help? Which county executive wants something in the budget? Which committee chairman can move a bill? Which lobbyist represents which client? Which candidate should receive support today because that candidate could be a senator ten years from now? Miller knew the answers because he’d spent decades collecting them. Miller’s influence wasn’t confined to elected officials. Former Miller aides became prominent Annapolis lobbyists. Maryland Matters noted figures such as Joseph Bryce and Timothy Perry among the high-profile lobbyists who had once served as top Miller aides. (Maryland Matters) That was one of Miller’s greatest political achievements. He didn’t merely accumulate power around himself. He produced alumni. Staffers became lobbyists. Legislators became committee chairs. Allies became power brokers. And decades of relationships reinforced one another. By the end, Mike Miller wasn’t simply a person. He was an ecosystem. Hoyer’s network was different. Miller’s power was rooted in Annapolis. Hoyer connected Maryland to Washington. He served in the Maryland Senate before winning election to Congress in 1981 and ultimately became one of the longest-serving members of the U.S. House and a longtime No. 2 in House Democratic leadership. In January 2026, Hoyer announced that he would retire rather than seek another term. (The Washington Post) His influence stretched through: Prince George’s County, Southern Maryland, Congress, federal agencies, donors, campaign organizations, and generations of Democratic candidates. And Hoyer had something machine builders value enormously: a succession network. That became obvious almost immediately. When Hoyer announced his retirement, Maryland’s 5th Congressional District exploded with candidates. Twenty-four Democrats entered the race. But when the votes were counted, the winner was Adrian Boafo, Hoyer’s former campaign manager. Boafo wasn’t running without establishment help. He was endorsed by Hoyer. He was endorsed by Governor Wes Moore. And he ultimately won the Democratic nomination. (AP News) In his victory speech, Boafo described the result as voters deciding it was time to “pass the torch to a new generation of leaders.” (AP News) That phrase captures the transition perfectly. Hoyer’s seat isn’t simply being vacated. Parts of his network are being transferred. But they aren’t being transferred to another Steny Hoyer. They’re being absorbed into a newer political constellation. And standing prominently inside that constellation is Wes Moore. If someone forces you to name the single person sitting nearest the center of Maryland Democratic politics today, the answer is Governor Wes Moore. The 2026 Democratic gubernatorial primary underscored the scale of his position. Moore won renomination overwhelmingly, receiving roughly 88% of the Democratic primary vote. (WBAL-TV) But raw votes tell only part of the story. Look at the party infrastructure. The Maryland Democratic Party says Steuart Pittman ran for state party chairman in 2025 “at the suggestion of Governor Wes Moore.” Pittman took office that July. (The Maryland Democratic Party) That’s important. Governors traditionally influence their state parties. But party leadership plus fundraising, endorsements, executive appointments and national relationships creates the beginning of something bigger: a political network that could survive the governor’s term. Moore also played a role in the Hoyer succession by backing Boafo. That’s how political organizations reproduce themselves. You support tomorrow’s politician today. And that’s the distinction that matters. Moore has enormous statewide visibility. Miller had decades of accumulated legislative control. Moore can endorse candidates. Miller could influence the environment in which legislators lived every day. Committee assignments. Leadership positions. Legislative priorities. Relationships that had been accumulating since before many current lawmakers entered politics. Moore may have a larger national profile than Miller ever possessed. But he doesn’t possess Miller’s half-century of Annapolis memory. Nobody does. Which is why the modern Maryland political structure looks less like a pyramid and more like several power centers connected by overlapping relationships. One of those centers belongs to Senate President Bill Ferguson. Ferguson controls an institution no governor can simply command. The Senate. Maryland’s official 2026 legislative records identify Ferguson as Senate President. (Maryland General Assembly) That means influence over: committee structure, Senate leadership, legislative priorities, confirmations, and negotiations with the House and governor. But Ferguson is not Mike Miller 2.0. Miller’s extraordinary longevity allowed him to become almost inseparable from the institution. Ferguson possesses the office. Miller possessed the office plus decades of political mythology and accumulated relationships. Those aren’t the same thing. The House now has its own new center of gravity. Official 2026 legislative records identify Joseline Peña-Melnyk as Speaker of the House of Delegates, alongside Ferguson as Senate President. (Maryland General Assembly) That makes the current Maryland governing triangle: Executive power. Senate power. House power. None fully controls the others. And that fact alone demonstrates how different modern Maryland is from the Miller era. The governor proposes. The legislature disposes. Committee leaders negotiate. County interests intervene. And political coalitions shift issue by issue. That’s not one machine. That’s a networked power structure. Then there’s U.S. Senator Angela Alsobrooks. Her significance isn’t that she is the new Hoyer. She isn’t. Hoyer spent decades constructing his network. Alsobrooks brings something different: Prince George’s County roots, a statewide electoral organization, a United States Senate platform, and relationships with national Democratic leaders. That makes her a critical bridge between Maryland and Washington at precisely the moment Hoyer leaves. Hoyer’s retirement therefore doesn’t necessarily weaken Prince George’s influence. It changes who carries it. Prince George’s itself is undergoing a dramatic generational transition. Official 2026 results show Aisha Braveboy winning the Democratic County Executive primary with 87,944 votes and 73.31% of the vote. (Maryland State Board of Elections) That’s political infrastructure. Prince George’s is one of Maryland’s central Democratic vote engines. A county executive with that level of primary support gains: appointments, budget influence, organizational relationships, donor access, and a platform for cultivating the next generation of political leadership. Braveboy therefore isn’t merely another person on the Maryland power map. She controls a place from which a political organization can be built. Boafo is particularly interesting because he sits almost perfectly at the intersection between the old and new worlds. He worked for Hoyer. Hoyer endorsed him. Moore endorsed him. Then Boafo beat an enormous Democratic field for Hoyer’s seat. (AP News) That doesn’t make him powerful on Hoyer’s scale. He’s just beginning. But it illustrates how power actually transfers: not through a ceremonial handoff, but through endorsements, donors, staff, relationships, and voter confidence. Boafo may become Hoyer’s congressional successor. He will not automatically inherit Hoyer’s 40-plus years of political capital. That part has to be rebuilt. This is the part that often gets overlooked. When a machine breaks apart, power doesn’t only move upward. Some people’s relationships become less valuable. Former Miller aides still know Annapolis. Former Miller allies still possess institutional memory. Veteran lobbyists don’t forget how legislation works. But something fundamental disappeared when Miller did: the common center. The person capable of connecting all of them instantly was gone. That changes the value of a political network. Imagine knowing everybody in Annapolis. Useful. Now imagine the person who introduced many of those people, appointed committee chairs, influenced Senate priorities and understood decades of relationships is simultaneously Senate President. Much more useful. Remove that person and the individual relationships remain. But the system becomes decentralized. First: Bill Ferguson. The Senate’s institutional relationships now run through his leadership rather than Miller’s. Second: the House leadership. With the Miller-Busch generation gone, today’s House leaders are building their own committee chairs, alliances and relationships. Third: Wes Moore. Moore became governor after Miller was gone. That distinction matters. Earlier governors had to operate with Miller sitting across State Circle. Moore entered office during a generational reset. Instead of negotiating with the old machine, he has the opportunity to help build the next network. Fourth: Angela Alsobrooks and the emerging Prince George’s generation. Hoyer is leaving. Miller is gone. The county’s political leadership now belongs to another generation. Fifth: politicians who were outside the old Miller organization. When someone dominates an institution for 33 years, inevitably some politicians develop within that organization and others outside it. Miller’s departure created room for people who may never have risen as quickly under the old structure. That’s the biggest point. If Mike Miller’s power had simply transferred to Bill Ferguson, Maryland would still have a machine. If Hoyer’s influence simply transferred to Boafo, Maryland would still have a machine. If every county leader simply took orders from Moore, Maryland would have a machine. None of those things happened. Instead: Moore controls the statewide executive platform. Ferguson controls the Senate. Peña-Melnyk controls the House. Alsobrooks has statewide and federal reach. Braveboy has Prince George’s executive power. Pittman leads the state Democratic Party after Moore encouraged him to seek the role. (The Maryland Democratic Party) Boafo represents the beginning of the post-Hoyer congressional generation. And Baltimore, Montgomery County, organized labor, donors and other county organizations maintain their own centers of influence. That’s not one machine. If you want to understand where Maryland power is moving, don’t simply watch office titles. Watch endorsements. Who does Moore support? Who does Alsobrooks support? Who gets Ferguson’s allies? Who gets House leadership? Who gets Hoyer’s blessing? Who gets labor? Who gets major donors? And most importantly: That is where the new Maryland network becomes visible. The Boafo race was a textbook example. Hoyer’s successor didn’t emerge randomly from 24 candidates. He had ties to the outgoing incumbent and support from the governor. The old network and the emerging one overlapped. And voters chose him. (AP News) Moore may ultimately become the most important person in determining whether Maryland develops another durable statewide political organization. But the test isn’t whether Moore himself remains popular. The test is what happens to the people he supports. Which delegates become senators? Which senators become committee chairs? Which county officials become executives? Which staffers become candidates? Which appointees become statewide leaders? Who gets his donor network? Who gets his political advisers? Who eventually gets his endorsement when Maryland faces a post-Moore gubernatorial succession fight? That’s how we’ll know whether Moore was merely a successful governor— or the founder of another generation of Maryland power. There’s another category worth watching: politicians who came from Miller’s Maryland but remain active in the new one. Dereck Davis is one. Anthony Brown is another. Veteran legislators and former officials throughout the state still possess old relationships that newer politicians don’t. These people can function as bridges. That’s important because political systems rarely reset completely. The new machine usually grows partly from pieces of the old one. Donors don’t disappear. Lobbyists don’t disappear. Operatives don’t disappear. Institutional memory doesn’t disappear. They find new centers of gravity. If you want one name: His overwhelming 2026 Democratic renomination, executive authority, national profile and influence within the Maryland Democratic Party make that difficult to dispute. (WBAL-TV) But saying Moore “runs Maryland” the way Miller once ran the Senate would oversimplify the reality. Maryland power today looks more like this: WES MOORE Statewide organization.Appointments.Fundraising.Executive government.National Democratic relationships. BILL FERGUSON The Senate.Committees.Confirmations.Legislative leverage. JOSELINE PEÑA-MELNYK The House.Committee leadership.Budget and legislative leverage. ANGELA ALSOBROOKS Statewide electoral organization.Federal platform.Prince George’s relationships.National Democratic connections. AISHA BRAVEBOY Prince George’s executive organization.County government.A major Democratic vote base. THE POST-HOYER GENERATION Boafo and the emerging political class that will have to rebuild Hoyer’s Washington-Maryland network rather than simply inherit it. It did something more interesting. Mike Miller’s influence was too personal, too old and too deeply rooted in his own relationships to be inherited whole. Hoyer’s network is too extensive and too intertwined with decades of congressional politics to fit neatly inside one successor. So the pieces are moving. Toward Moore. Toward Ferguson. Toward Peña-Melnyk. Toward Alsobrooks. Toward Braveboy. Toward younger candidates and new county organizations. And toward veteran political survivors who understand both eras. That’s the next chapter of Maryland politics. The person who eventually connects: Annapolis, Prince George’s, Montgomery County, Baltimore, labor, business, donors, the Maryland Democratic Party, and the congressional delegation will possess something Maryland hasn’t truly seen since Miller’s heyday. Not merely another elected official. And maybe that’s why searching for “the next Mike Miller” is the wrong exercise. There may never be another one. The more important question is: Miller spent half a century becoming that person. Hoyer spent decades becoming another version of it. Maryland’s current political leaders are still competing for the privilege. And until somebody actually connects all those pieces, the most accurate answer to the question “Who runs Maryland?” may be the most fascinating one of all: No one does. Not anymore. But there are plenty of people trying. Sources University of Maryland and Maryland Matters — Miller’s 33-year Senate presidency and political legacy. (Behavioral and Social Sciences) Washington Post historical reporting — Miller’s rise from Maryland machine politics and ability to retain power as the Senate evolved. (The Washington Post) Maryland Matters — former top Miller aides who moved into Annapolis lobbying and the changing Senate power structure. (Maryland Matters) Washington Post and Reuters — Hoyer’s January 2026 retirement announcement after more than four decades in Congress and his long Democratic leadership career. (The Washington Post) Associated Press — Adrian Boafo’s 2026 victory in the Democratic primary to succeed Hoyer, including Hoyer and Moore’s support and Boafo’s “pass the torch” remarks. (AP News) Maryland Democratic Party — Steuart Pittman’s official biography stating that he sought the state chairmanship at Moore’s suggestion. (The Maryland Democratic Party) Maryland General Assembly — official 2026 records identifying Bill Ferguson as Senate President and Joseline Peña-Melnyk as Speaker. (Maryland General Assembly) Maryland State Board of Elections — official 2026 Prince George’s County results showing Aisha Braveboy’s dominant County Executive primary victory. (Maryland State Board of Elections) 2026 election reporting — Moore’s overwhelming Democratic gubernatorial primary victory. (WBAL-TV)
Prince George’s Parks Announces September Lineup of Festivals, History Events And Live Entertainment
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Science|Business summer reads of 2026
As most people in the European research and innovation policy bubble are going on a well-deserved summer break, we have come up with a list of our favourite books, podcasts and essays from the past year that ask deeper questions about science, technology and politics.BooksPasteur’s Quadrant: Basic Science and Technological Innovation, by Donald StokesIf you haven’t read Pasteur’s Quadrant yet, now is the time. In the EU and elsewhere, we’re living through a period of dwindling faith that curiosity-driven research automatically leads to economic growth and technological progress. Pasteur’s Quadrant, published in 1997 by the Princeton academic Donald Stokes, is the most influential critique of the standard “linear model” of R&D: the idea that new discoveries made in ivory-tower labs get neatly passed on for commercialisation by start-ups. In reality, Stokes argues, practical applications often inspire more theorical lines of inquiry. Of course, we have long known that things are more complex than the linear model, but even today, it’s still often assumed in Brussels discourse. The book is a useful corrective, and is being used now to argue for new types of scientific institutions. David MatthewsThe Weaponization of Expertise: How Elites Fuel Populism, by Jacob Hale Russel and Dennis PattersonAre society’s problems solvable by technical expertise alone? “If only the benighted would listen,” say Jacob Hale Russel and Dennis Patterson, two professors at Rutgers Law School who got frustrated with how scientists and politicians handled public health communication during the Covid-19 pandemic. In the book, they argue that clichéd mantras about scientific evidence and expertise perpetrated by academics, journalists and politicians have harmed public trust in the very institutions they were trying to defend. Paradoxically, slogans such as “we believe in science,” “follow the science” and “defer to the experts” can fuel mistrust in science, experts and democratic institutions. The authors criticise “condescension” and “technocratic paternalism” in the public discourse and make the case for a more nuanced approach to scientific and expert policy advice that rests on humility, doubt, scepticism and open dialogue. “Most complex social questions in fact revolve around values, not the recitation of unambiguous facts,” they say. Florin ZubascuBreakneck: China's Quest to Engineer the Future, by Dan WangIn this book, Dan Wang compares the structural differences between the US and Chinese industrial policies, but raises a very timely question for innovation policy wonks: how can advanced manufacturing know-how contribute to technology-intensive economic growth? Wang says technology has three components: the tools, the blueprints and patents, and the process knowledge. The third component represents the “proficiency gained from practical experience, which isn’t easily communicated and requires years of implementation.” According to Wang, rather than seeing tools and blueprints as the ultimate ends of technological progress, policymakers should see them as milestones in the training of better scientists and manufacturers. Over the past decades, China has amassed “process knowledge” because capital flowed to complex fabrication facilities, while investors in the West have parked their money in capital-light businesses such as digital platforms or chip companies that focus on design. As it turns out, thanks to its oversized focus on manufacturing, China has gained remarkable advantages in the global technology race. Florin ZubascuBaltic: The Future of Europe, by Oliver MoodyWhat can Europe learn from the nine countries surrounding the Baltic Sea? Alongside the familiar stories about Estonia's digital transformation, the book examines how the region has used technology, resilience, education, governance and long-term thinking to respond to geopolitical, economic and security challenges. Innovation policy wonks might find fresh perspectives on how innovation can strengthen defence, societal resilience and Europe's capacity to adapt in an uncertain world. Whether or not you agree with all of Oliver Moody's conclusions, the book is a useful guide to a region that is increasingly shaping European debates on security, competitiveness and technology. Goda NaujokaityteThe Invention of Nature, by Andrea Wulf This book chronicles the wild and adventurous life of natural science pioneer Alexander von Humboldt who at some point in the 19th century seems to have been just about the most famous person in the world. Through scientific expeditions to the Andes Mountains and to the depths of Siberia, von Humboldt contributed a host of discoveries and concepts. During his life he met and formed relationships with historical figures as different as Johann Wolfgang von Goethe, Simon Bolivar, Thomas Jefferson, Napoleon Bonaparte and Charles Darwin. He is also claimed to be the person in the world with most things named after him, a list that includes an ocean current, a penguin and a region of the Moon. Still venerated in Germany, with numerous scientific institutions named after him, von Humboldt has slipped out of public consciousness in most of the rest of the world. For anyone not familiar with him, this book does a good job of describing his fascinating life. Ole EllekrogCareless People, by Sarah Wynn-WilliamsYou may have heard this referred to as the book Meta doesn’t want you to read. The 2025 memoir from Sarah Wynn-Williams, former director of global public policy at Meta, then just called Facebook, includes explosive claims about everything from a toxic workplace culture to how the company worked with advertisers to target vulnerable teens, and the lengths it was prepared to go to in order to break into China. It’s a fascinating insight into how and why the tech company gradually shifted its approach to policy, whether in the US, Europe or Asia. Meta has denied the allegations in the book, and last year won an emergency ruling to prevent Wynn-Williams from promoting it. In response, the author is now suing her former employer. If that doesn’t make you want to read it. Martin GreenacrePodcastsThe Europeans: Europe’s anti-ElonThis podcast is a great choice for a light-hearted dose of European policy and culture news. Most of it has little to do with research, innovation and technology, but this particular podcast features an interview with Mastadon’s founder Eugen Rochko. He talks about his experience running an open-source, federated, European-made social media platform, and leaving it all behind. The conversation, which starts 14 minutes in, gently encourages us to reflect on what kind of technology we, as Europeans, want to make. Goda NaujokaityteSolarpunk and how we escape dystopiaNew technologies are very often taken from science fiction. Alberto Santos-Dumont, inventor the airship, was inspired as a child by the adventure stories of Jules Verne. OpenAI’s attempt to build a personal assistant with the voice of Scarlett Johansson was lifted from the 2013 film Her, completely ignoring the movie’s cautionary message. So if we want better tech, we need to imagine it first. Unfortunately, the state of current sci-fi is relentlessly dystopian, giving inventors precious few ideas or hope. However, a new genre, Solarpunk, which envisages a technologically advanced but ecologically harmonious future, is now taking off. The actual tech the genre imagines, such as permaculture, renewable energy or community repair workshops, while nice, isn’t all that inspiring or ambitious. But it’s a first step towards rescuing sci-fi from its pessimistic Blade Runner rut. David MatthewsEveryday AbundanceLaunched in June, Everyday Abundance is a podcast that tells the stories of the inventions we now take so for granted that we barely given them a second thought. For example, the washing machine, which liberated women from a lifetime “bent over washtubs and washboards.” Or modern dentistry, which ended the reality that “tooth pain was simply part of human life.” Historians of technology, Virginia Postrel and Charles C Mann are very much on the optimistic end of the spectrum when it comes to the capacity of invention to improve human life. Here, they set out their case: if it wasn’t for progress, you might be hunched over a washtub with toothache rather than reading these words. David Matthews‘We will not know what we lost’: Conservation fallout a year after USAID shutdownSince his return to the White House, Donald Trump has been on a mission to undermine science. He slashed jobs at federal agencies, terminated grants in some research areas, took unprecedented control over university affairs and, within hours of his inauguration, suspended the US Agency for International Development. While its initial focus was to administer health and food aid around the world, it had since expanded to conservation projects. The result? Some of these projects were stopped abruptly. In this Mongabay podcast, environmental reporter Michelle Nijhuis tells the story of the EcoGuard conservation programme in Liberia, whose local patrols had helped protect rainforests, monitor endangered wildlife and track illegal threats. From one day to the next, these were left without salaries. Luckily, she notes, the initiative was able to get emergency funding from international NGOs, but its future remains “incredibly uncertain.” Juliette PortalaEssaysThe Mars Delusion, by Henry WismayerWhy is humankind so fixated on establishing a colony on Mars? asks London-based writer Henry Wismayer. From space evangelists promoting Martian settlement as an insurance policy, to billionaire Jeff Bezos, who said humans should settle on Mars “because it’s cool,” the mission is not running short of advocates. However, in this essay, Wismayer reminds us that some critics expect any future Mars pioneer to end up “irradiated, sick, mad and dead.” Scientists have already looked into the possible effects of prolonged exposure to Martian gravity, and it’s not pretty: muscle shrinking, bones weakening, changes to the central nervous system and other biological modifications to make us all reconsider the journey. “Some researchers have forecast that the future settler, after generations of evolutionary conditioning, will look less like an Übermensch and more like ET,” Wismayer writes. Juliette Portala
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PWCS Students, Educator Earn Honors at Virginia Junior Academy of Science Research Symposium
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