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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.
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The politics and possibilities of ‘AI could kill us all’
I found myself fielding a lot of questions from folks who don’t usually talk much about AI this week. They were mostly along the lines of “do you think AI is going to kill us all?” or “how worried should I be about this human extinction stuff?” Motivating this wave of existential anxiety was the highly dramatic resignation of now-former Anthropic employee Jacob Coxon, who quit his job while publicly sharing his concerns about safety practices at the leading AI companies. More specifically, he declared that almost everyone at OpenAI and Anthropic, the leading AI labs, believes that there’s a decent chance the AI systems they’re producing could “kill us all” by the end of the decade, and the companies aren’t “acting responsibly.” Other AI safety researchers, including those still employed at Anthropic and OpenAI, all confirmed that yes, Coxon is correct, they’re all worried that their company’s products might prove fatal for the entire human race as well. Two more AI employees quit and joined the chorus. Now, the warning shot has been covered everywhere from the Wall Street Journal to Fox News to WIRED to the Guardian. I understand why all this sounds scary, but my response to those who have asked, has generally been: No, you don’t need to worry that AI will kill go rogue and kill us all. But that does not mean we shouldn’t worry, period. Far from it. The companies building AI products are now among the wealthiest and most powerful entities in the world. And they very much are building enormous engines of mass surveillance, extraction, and automation. They can and have allowed their AI systems to carry out felony hacks of other companies, provided the government with autonomously generated kill lists, and sold enterprise technology to firms around the world that is explicitly intended to replace jobs. But “AI” has done these things not because they have all-powerful minds of their own but, ultimately, because people have programmed, calibrated, and directed them to. In other words, it’s not AI we need to worry the most about. It’s the people and corporations working to profit from and gain power by deploying it. The technology is sophisticated, sure, and, especially in cybersecurity contexts, potentially disruptive to plenty of existing systems. But if we want to stop this predatory, profiteering, and extractive form of AI—and it’s worth noting that at this point, most people do—we absolutely can. A quick note/plea: I can only do all of this with the support of readers like you, so if you find value in independent, critical tech journalism and analysis, please consider becoming a paid subscriber. I want to keep as much of this un-paywalled as absolutely possible, and I need your support to do so. Many thanks to all who continue to chip in, it’s very much appreciated. Onward. Subscribe First, some context: AI industry folks like Coxon have been discussing the prospect that AI will destroy humanity for years. Even before the beginning of the AI boom, many working in the industry, from the executive staff to the rank and file researchers, have obsessed over ‘x-risk’, or the possibility that AI will become sentient or semi-sentient and move one way or another to exterminate humanity. This is ostensibly why Elon Musk bankrolled OpenAI in the first place, and is the grounds for his lawsuit alleging OpenAI betrayed its charter by abandoning its nonprofit status to become a commercial enterprise. Many AI engineers and startup founders have calculated their own personal p(doom), or the probability that the tech product they are working on will initiate an actual humanity-extinguishing apocalypse. 10-25% p(doom)s are pretty common. (I wrote about a long weekend I spent among these folks at one of their top conferences here, to give you an idea of their ideas and belief systems.) Sam Altman himself drove the narrative of the imminent rise of a super-powerful AI, or artificial general intelligence, to prominence by declaring that the technology he was building posed an existential risk to humanity. This idea is in other words baked into the DNA of modern AI companies and into the products they engineer. It’s also why the industry is routinely accused, by myself and others, of “doom marketing,” ie, using such proclamations and framings to impart the sheer power of the technology behind your product onto investors, partners, consumers, and the state. Some ambient understanding of this tendency may have helped prevent the press from repeating the claim every time one of the x-risk folks made it over the years, including when they quit their jobs at AI companies while doing so. Yet Coxon’s AI x-risk alarm has broken containment, as they say, and has exposed the idea to the mainstream media once again. This has happened, I think, for a number of reasons. First, when AI CEOs were going around saying AI might kill everyone in 2023, their companies were well-capitalized, but not nearly to the extent they are today. They were more easily dismissed as eccentric geeks of the sort that Silicon Valley is supposed to produce. Now, not only do their products have much greater market saturation, but people are more aware of a) the often unethical ways the executives and companies comport themselves b) the other adverse impacts of AI that have already arrived, and c) the physical cost of building these systems, particularly when it comes to data centers. Finally, toss in the constant stream of headlines in 2026 about AI models going rogue or potentially upending the world’s infrastructure. [ ](https://www.bloodinthemachine.com/p/with-the-backlash-to-data-centers) [ With the backlash to data centers, Flock and AI glasses, a mass opposition to big tech is underway. Silicon Valley is in denial. ](https://www.bloodinthemachine.com/p/with-the-backlash-to-data-centers) Brian Merchant · Aug 27 [ Read full story ](https://www.bloodinthemachine.com/p/with-the-backlash-to-data-centers) As a result, general sentiment was already overwhelmingly skeptical of AI and its overlords, so the table was pretty well set for someone to come along and say ‘just a reminder, the companies that are building the product that promises to take your job and leave a data center in your neighborhood also think that it might exterminate the human race’ and get a strong reaction from the media and the public. The question is: Should we understand this stuff as hype, strategically fanned to feed already swelling valuations? Is it doom marketing? Genuine cause for alarm that the infrastructure that undergirds modern life is facing a novel threat vector? Or reason to be sincerely worried that AI companies are amassing too much power, and that their products are genuinely dangerous? The answer, I’m afraid, is “yes.” Let me try to untangle all of this a bit, because arguments over how to navigate this moment are extremely heated right now, as they are essentially arguments over how to approach the politics of AI at a moment where there may be a unique opening for action. Those sympathetic to AI alignment concerns and x risk arguments—which increasingly includes a faction on the left who want to shut down AI over safety concerns—argue that people who dismiss AI as all hype have their heads in the sand. Meanwhile, critics of the x-risk narrative—which I might note includes a cadre of investors and tech folks on the right, too—argue that it is hype and can be used to further inflate valuations or for pursuing regulatory capture. The challenge is that many feel that dismissing AI as just hype or purely marketing also diminishes the urgency of taking on the AI industry as the novel and threat to labor, civil society, and the public sphere it is; others that by accepting the industry’s own terms, we imbue it with undue power and enable it. But let’s be clear: Declarations that AI is so powerful it might end the world are a kind of marketing, and anyone who says otherwise is just as off base as those who say that’s all that it is. If you don’t think that these sub-trillion dollar companies have higher-ups who noticed that when their founders talked about super-powerful dangerous AI they got spikes in media interest and phone calls from investors, or that those founders didn’t notice that themselves, and lean into certain narratives to advantage their products, then I don’t know what to tell you. Not all marketing is a Pepsi ad campaign with a celebrity spokesperson. Yet confronting the AI industry should certainly be considered an urgent project. Do I share the x-riskers’ fear that out-of-control, super-intelligent AI agents might end the world? I do not. I’ve read a good deal of AI extinction literature over the last couple of years and I have not come across a credible, step-by-step documentation of how exactly AI might move from self-recursively improving AI to killing every single human on the planet. Most of what I’ve read seems predicated on a sort of reverse Ian Malcolmian logic: Eventually, it becomes smart enough and AI, uh, finds a way (to exterminate humanity). Are the AI companies also overstating and dramatizing what their products can do? Yes, pretty much all the time. They’re in a knife fight for market share and are trying to win customers and government contracts before their investors come knocking. And yet. They have concentrated enormous amounts of compute, have extensive data collection and surveillance capacities, have inserted themselves into the state in numerous capacities, including military kill chains, and they are being run by egomaniacal billionaires who are rushing to monopolize an entire new market. The way I think about their most recent frightening-seeming exploits is not as a “swarm of rogue AI agents building a new civilization” or whatever, but as corporations with a hitherto-unimaginable amount of compute at their disposal recklessly experimenting with automation programs, completely unafraid of any repercussions because we have been unwilling or unable to impose any on them. So I think we should welcome any newfound imperative to hold them accountable. I also think that ultimately, the AI critics, Pause AI folks, leftists, doomers, effective altruists, and, honestly, most of the public, want a lot of the same things: legitimate checks and limits on AI companies’ power, actual transparency into what the companies are doing, and for more of AI to be under public control. (Ultimately, a lot of what animates the x-risk fears are rooted in just that: a fear of losing control.) How we move towards all this, exactly, is the question of the day, and while there’s much to be argued over in terms of building a viable political platform to challenge the AI industry’s power, I do want to cast a vote against one particular approach. Not to pick on Chris here, as there are a lot of folks out there proposing stuff like this, and the policy ideas actually stem from AI safety groups. But not only would this be challenging to land politically (I can already hear the ‘China will beat us to AGI’ calls) and all but unworkable in practice, this approach is a) far too limiting, b) fails to address the current harms caused by AI and c) would likely only wind up serving Anthropic and OpenAI; it’s what regulatory capture looks like in action. Full model transparency is the floor for what should be on offer here. If these companies believe their products will kill us, the very least we deserve is to know how. It’s in the public interest. I would also argue we might get a lot of the way to stopping any currently envisioned robot apocalypse simply by forcing AI companies to assume liability, and to submit to the full brunt of the law. If Sam Altman were liable to be charged with a felony for approving the hack on Hugging Face1, if Google was forced to pay defamation fines each time it published a false and injurious AI Overviews, these companies might suddenly find cause to restrain their models’ output, and we might hear less about rogue AI. We would need to introduce new frameworks and available tools for tracking automated lawbreaking, to be sure, but I’d wager that little would frighten the AI companies more than actually being held accountable for what their products enable. To that end, Illinois has passed an AI liability law, which the industry fought tooth and nail, and Florida is considering one. The next steps would be towards moving AI under public control; again, it’s only reasonable, since everyone, not just AI insiders, should get a say over how a technology whose developers say might kill us is developed and deployed. Dismantling the whole industrial project as currently structured should be on the table, too, pending democratic input. But that’s for another post. For now, suffice to say that while I won’t be losing any sleep about an AI-enabled extinction event, Mr. Coxon and co. have given us an opportunity to underscore the urgency of the clear and present damage AI companies are doing, the extreme power they wield and the extent to which they hold themselves unaccountable, and the abundance of political capital there is out there for taking them on. Subscribe 1 Purely speculative! I do not know if he did or not.
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(CNN) — President Donald Trump delivered another rapid-fire series of false claims on the second night of Republicans’ midterm convention on Thursday. Health Secretary Robert F. Kennedy Jr. did his own barrage of wrongness. And various other speakers uttered statements that were untrue, misleading or missing critical context.Here is a fact check of some of the assertions from the final day of the convention. This is not intended as a comprehensive list of Thursday’s falsehoods.Trump’s many false claimsTrump made numerous false claims, some of which he also made in his longer speech Wednesday.Trump claimed that there were “no empty seats” in the Dallas arena as he spoke Thursday, which was visibly untrue. CNN White House correspondent Alayna Treene, who was there, wrote in a live chat right after Trump made the claim that “I’m looking at rows of empty seats” and that “the idea that there are ‘no empty seats’ is just laughably untrue,” though she also said the room was mostly full. Trump has for years made false claims about supposedly never having had an empty seat.Trump further inflated one of his favorite fictional figures, claiming Thursday that “$22 trillion” in investment has come into the US; on Wednesday, he had put it at “over $20 trillion,” and even that lower figure has no apparent basis in reality. As of the time he spoke Thursday, the White House’s own website claimed there had been “$11.2 trillion” in “major investment announcements” this term, not “over $20 trillion,” and the White House figure was itself a major exaggeration of actual investment.Trump, talking about elections, lied that “there’s never been bigger cheaters” than Democrats; there is no basis for broadly describing Democrats as election cheaters. For the second straight night, Trump falsely claimed that the Biden administration allowed “25 million people” to pour into the country, though that number is nowhere close to correct. Trump again falsely claimed that former President Joe Biden and other Democrats “created the worst inflation in American history,” though even peak Biden-era inflation, 9.1% in June 2022, was far from the all-time record of 23.7%; it was a 40-year high, but the rate then fell sharply before Trump returned to office.Trump also baselessly claimed that Democrats would “defund the police” and give “voting rights and welfare to 25 million illegal aliens” if they won the midterms. Republicans will still control the White House in 2027 and 2028 and the president would be in position to veto any such changes if a Democratic-controlled Congress sought to make them, but there is no indication that Democrats want to do so. Also, even groups favoring strict immigration policies estimate that the total undocumented population is far less than “25 million” or even 20 million.As he did Wednesday, Trump claimed the US now has the world’s lowest prescription drug prices. The assertion is so broad that it is unclear what exactly Trump is referencing. But experts told CNN they highly doubt that the prices for brand-name drugs in the US are generally less than they are in other countries, and the Trump administration has not provided details to prove the claim.“It’s tough to claim that you’re getting the lowest prices anywhere in the world and then also not have any evidence to support that,” said Andrew Mulcahy, a senior health economist at RAND, while Diederik Stadig, senior healthcare economist at financial institution ING, said, “To say that the US now has the lowest drug prices in the world is at this moment not true.”And as he did Wednesday, Trump said “more Americans are working today than ever before” – which is true but nearly meaningless, since the number of people working in the US generally rises over time simply because the population rises over time.“There are more Americans working because there are more Americans. That’s the entire analysis,” Justin Wolfers, a University of Michigan professor of public policy and economics, wrote in his newsletter in August.RFK Jr.’s false claims on the pandemic, Trump’s record and moreFalse claim about Democrats and the 2024 electionKennedy unsuccessfully ran for the 2024 Democratic presidential nomination before withdrawing to run as an independent and then eventually endorsing Republican candidate Donald Trump. In Kennedy’s Thursday convention speech, he complained of how the Democrats handled the nomination race.At one point, he said, “For the first time in history, they cancelled their own convention. No voter ever cast a primary ballot for Kamala Harris, no elected delegate was ever consulted; the party of ‘No Kings’ simply anointed a queen.”Kennedy is entitled to express unhappiness about how quickly Democratic leaders coalesced around then-Vice President Harris after Biden unexpectedly dropped out of the race in July 2024, after the primaries were over and less than four months from Election Day. But it’s not true that the party canceled its convention or that delegates didn’t get any say.The convention was held; it was a four-day event in Chicago in August 2024. Democratic convention delegates officially nominated Harris in a virtual roll call vote in advance of the convention. It’s true that Harris was the only candidate on the roll call ballot, but that’s because she was the only candidate who gathered enough delegate signatures to appear on the ballot.It’s clear that party elites’ backing of Harris played a key role in the unusual nomination process. But Kennedy’s specific allegations that the convention was abandoned and delegates were cut out of the process are not true.False claim that Democrats closed ‘every church’ during the Covid-19 pandemicWhile attacking Democrats, Kennedy claimed that, during the Covid-19 pandemic, “They closed every church in our country for a year.”It’s not true that every church in the country was closed for a year, nor even that every church in a Democratic state was closed for a year.Every state issued some type of guidance or order about social distancing during the Covid-19 pandemic, but many states – including some led by Democrats and some led by Republicans – incorporated religious exemptions into those limitations on social interactions.According to a Pew Research Center analysis from April 2020, 15 states allowed religious gatherings to continue without a limit on their size. That set of states included Colorado, Michigan and Pennsylvania, which all had Democratic governors. And at least two states with Republican governors, Alaska and Idaho, were among the states that prohibited religious gatherings at least briefly.False claim that Trump ‘ended nine wars’Trump has repeatedly claimed that he has ended “eight wars.” Kennedy went one higher on Thursday, declaring, “President Trump has ended nine wars.”That’s false. Trump hasn’t even ended eight wars.Trump’s list of eight includes two situations that were never actually wars during his tenure: a diplomatic dispute between Egypt and Ethiopia and a mysterious supposed situation between Serbia and Kosovo. The list also includes a war, involving Rwanda and the Democratic Republic of Congo, that hasn’t actually ended despite a peace agreement brokered by the Trump administration.In addition, the list includes the war between Israel and Hamas, but Israel continues to conduct frequent attacks in Gaza despite a US-brokered ceasefire agreement. And it includes the brief 2025 conflict between Israel and Iran, though Israel proceeded to join the US in starting another war against Iran in 2026.Claim about reversing a decline in longevityKennedy speaking of the Trump administration, claimed Thursday: “We have now reversed a 30-year decline in longevity. “Kennedy referenced preliminary data that he said he had received from the US Centers for Disease Control and Prevention this week, but it’s unclear what metric of longevity he’s referring to.CDC data shows that US life expectancy had been steadily increasing for decades before a sharp drop during the Covid-19 pandemic. Life expectancy had already started to rebound in 2022, under the Biden administration, and reached a new record high in 2024 before Trump’s second term began.Preliminary data shared by the CDC in July suggests that life expectancy probably hit another record high in 2025.CNN has reached out to HHS for clarification on Kennedy’s comments.Claim that Democrats ‘lost 360,000 children’Speaking about Democrats, Kennedy said: “They somehow lost 360,000 children and they turned our federal government into the biggest child trafficking operation in world history.”Trump and other Republicans have made similar claims. But there’s no basis for the assertion that Democrats “lost” so many children or that the federal government was engaged in human trafficking.A 2024 report from the inspector general for the Department of Homeland Security said Immigration and Customs Enforcement had reported that more than 32,000 unaccompanied migrant children failed to appear as scheduled for immigration court hearings after being released or transferred out of custody between fiscal years 2019 and 2023 – a period that, notably, includes two years and four months under the first Trump administration. The report also said that 291,000 unaccompanied migrant children during this period were not given notices to appear in court.The report said that ICE had “no assurances” these children “are safe from trafficking, exploitation, or forced labor.” But it did not say all the children were actually “lost” and did not definitively assert that any of them were trafficked – let alone that the government was somehow involved in a trafficking operation. And, again, the report spanned parts of both a Republican administration and a Democratic administration.Aaron Reichlin-Melnick, senior fellow at the American Immigration Council, told CNN in 2024: “Long story short, no, there are not 320,000 kids missing. 32,000 kids missed court. That doesn’t mean they’re missing, it means they missed court (either because their sponsor didn’t bring them or they are teenagers who didn’t want to show up). The remaining 291,000 cases mentioned by the (Office of the Inspector General) are cases where ICE hasn’t filed the paperwork to start their immigration court cases.”Vance on inflation, crime and taxes on Social SecurityA false claim about the media and Biden-era inflationVice President JD Vance mocked the media during part of his speech on Thursday. But he made a false claim about Biden-era inflation while lampooning how the media supposedly challenged him over another false claim on that subject.Vance said: “The president and I would go during a campaign, we’d say, ‘You know, inflation is as high as it’s been in 100 years,’ and the fake news would say, ‘No, no, no, it’s as high as it’s been in 68 years.’ That ain’t good, ladies and gentlemen.”Mainstream journalists, at least, wouldn’t say that inflation under Biden was as high as it had been “in 68 years.” Rather, CNN and others noted that peak inflation under the Biden administration, 9.1% in June 2022, was the highest in about 40 years.Vance is entitled to make his general point that this correction still doesn’t make Biden-era inflation sound good, but his specific number was, again, wrong. And he didn’t acknowledge that inflation fell sharply under Biden after hitting the 40-year high, declining to 2.9% in Biden’s last full month in office, December 2024, and 3.0% in January 2025, when Trump and Vance were inaugurated.The rate was 3.4% in July 2026, the most recent month for which data is available.Trump didn’t end taxes on Social SecurityVance claimed, “We’ve ended taxes on Social Security.” Several other convention speakers, including Rep. Lisa McClain of Michigan, Rep. Ryan Mackenzie of Pennsylvania and Ohio House candidate Derek Merrin, similarly said the administration has achieved “no tax on Social Security.”It hasn’t. The big domestic policy bill Trump signed in 2025 did create an additional, temporary $6,000-per-year tax deduction for individuals age 65 and older (which phases out for individuals earning $75,000 per year or more), but as the White House has implicitly acknowledged, millions of Social Security recipients will continue to pay taxes on their benefits even before the temporary new deduction expires after 2028.The Social Security Administration said in 2025 that “the bill ensures that nearly 90% of Social Security beneficiaries will no longer pay federal income taxes on their benefits.Claim about violent crime rate under BidenWhile criticizing the Biden administration, Vice President JD Vance claimed Thursday that the US “became a country where violent crime exploded, unless, of course, you could afford private security.”But violent crime did not explode under Biden. In fact, as FactCheck.org reported last month, data collected and published by the FBI shows that the national violent crime rate was at a lower level in 2023 and 2024, the last two full calendar years of Biden’s term, than it was in 2020, the last full calendar year of Trump’s first term. The year 2020 was highly unusual in many ways – violent crime jumped amid the Covid-19 pandemic – but Biden nonetheless left office with violent crime lower than it was when he took over. In fact, the 2024 violent crime rate was even lower than the 2019 rate under Trump before the pandemic.There was an increase in violent crime during the earlier part of Biden’s term. But given the subsequent decline, it’s misleading at best to claim violent crime “exploded” with no further context.Asked earlier this month about Trump’s similar previous claims to have reversed a Biden-era upswing in violence, crime data expert Jeff Asher said in an email: “No, crime began dropping significantly in 2023 during the Biden administration. Murder fell at record rates in 2023, 2024 and 2025 and, while 2026 may not feature a record decline nationally, it is still on track to see a sizable double-digit decline this year. Violent crime similarly fell nationally in 2023 and 2024, though the drops were more muted than the decline that was recorded by the FBI in 2025.”Other GOP speakersMike Johnson’s false claim about the inflation Republicans inherited from BidenSome other speakers at the convention took aim at inflation under Biden. House Speaker Mike Johnson claimed that “Republicans inherited from the Biden administration record-high inflation.”That’s not true. The inflation rate was 2.9% in Biden’s last full month in office, December 2024, and 3.0% in January 2025, when Trump took over. That’s lower than the most recent rate, 3.4% in July 2026, and nowhere close to the all-time record of 23.7%, which was reached in 1920, or the highest point of Jimmy Carter’s presidency, 14.8%, which was reached in 1980.Johnson correctly said moments later that inflation reached “a 40-year high of 9.1% inflation” under Biden. But a 40-year high is not an all-time record. More importantly, Johnson didn’t explain that 9.1% was much higher than the rate Trump inherited or that the 9.1% rate occurred in June 2022, with roughly two-and-a-half years left in Biden’s term.The cumulative increase in prices from the beginning of the Biden administration to the end was also not the highest in US history. Federal figures show that beginning-to-end inflation under Biden was less than half of that during Carter’s term.What Johnson left out of his claim about a congressional resolutionWhile attacking Democrats as extreme, Johnson said: “Just last week, nearly every Democrat in the House of Representatives voted against condemning socialism and Marxism. They voted against it.”But the resolution didn’t use the word “Marxism.” And Johnson didn’t mention that the resolution wasn’t only about condemning socialism. Rather, it contained other language that Democratic leadership said was the focus of the party’s opposition to the resolution.The resolution’s first provision said it “condemns and denounces socialism in all its forms, including the Democratic Socialists of America, and opposes the implementation of socialist policies in the United States.” But its fifth provision said it “calls for enactment of the SAVE America Act,” Trump’s favored elections bill, which contains various provisions opposed by many Democrats.So while it’s very possible many Democrats would have opposed the resolution even without its expression of support for the SAVE America Act, the call to pass this elections bill served as a poison pill that ensured most Democrats wouldn’t support it.“House Resolution 1490 explicitly calls for enactment of the so-called SAVE America Act, which is the top legislative priority of far-right extremists,” Democratic House leader Hakeem Jeffries said in a statement last week.A New Mexico candidate left out key context in an attack on his opponentGreg Cunningham, a Republican House candidate in New Mexico, used some of his Thursday speech to criticize his Democratic opponent, Rep. Gabe Vasquez. Cunningham said of Vasquez: “He even voted against a resolution honoring the sacrifices and service of the brave men and women in law enforcement who protect, every day, our communities.”But Cunningham left out important context about the resolution. While its focus was expressing support for law enforcement, its preamble contained statements praising the Trump administration and criticizing “leftist activists,” “progressive politicians” and “sanctuary city policies” for allegedly making law enforcement less safe.In other words, a House member might vote against such a resolution, as the vast majority of Democrats did, because they disagreed with conservative components of it, not the general expressions of support for law enforcement. (CNN has reached out to Vasquez’s campaign and House office for comment on his vote.) It’s common for parties to write resolutions in a way that would make it difficult for opponents to support but would open those opponents to campaign attacks if they voted “no.”An Ohio candidate’s misleading attack about Democrats and votingMerrin, the Republican candidate running against Democratic Rep. Marcy Kaptur for a House seat in Ohio, claimed in his speech, “While Democrats talk about letting illegal immigrants vote in our election, Republicans fight for proof of citizenship, photo ID and fair elections.”It’s a big country, so it’s possible some Democrat somewhere is talking about letting undocumented people vote in some election. But Merrin’s claim is misleading at best. There is no proposal from Democrats in Congress to let undocumented people vote in the 2026 midterms – the election Merrin appeared to be referring to when he said “our election” – or vote in future federal elections.CNN has reached out to Merrin’s campaign for an explanation of his claim.House Majority Leader Steve Scalise invoked a similar theme in his speech Wednesday, claiming that Democrats had voted last week “to allow illegals to vote in our federal elections.” But there was no congressional vote on letting undocumented immigrants vote in any elections.Rather, there was a vote on the non-binding Republican resolution that included multiple provisions, including one that “reiterates the notion that American elections are for American citizens only,” one supporting Trump’s favored elections bill and one denouncing socialism.Opposing that multi-clause resolution doesn’t necessarily mean someone supports voting by any non-citizens, let alone non-citizens in the country illegally.This article has been updated with additional items.CNN’s Deja Oliver contributed to this report.The-CNN-Wire™ & © 2026 Cable News Network, Inc., a Warner Bros. Discovery Company. All rights reserved.
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15 discouraging hours with Onimusha: Way of the Sword, and 10 brilliant ones with He Who Watches
In the last few weeks, while playing some video games that I might review, I emailed two cries for help. I sent the first to a rep for Capcom, confessing that the company’s samurai game Onimusha Way of the Sword (out today for PC and console) was crushing me. “Feels like I’m playing ‘hard’ mode, not ‘normal,’” I wrote. “And I don’t want to have to knock it down to “story”. I’m exploring, trying to level my gear, but these two-phase boss fights with no mid-fight checkpoints are brutal.” I wagered I was only about halfway through the game, if that. I wasn’t sure I could keep up with the steepening difficulty curve. Was I missing something? Then, on Monday, I took some photos of some puzzles that were baffling me in the mind-bending He Who Watches (out now on PC), wrote out lengthy descriptions of how I’d been trying to solve them and asked Bobby Vanden, the game’s solo developer, for a nudge in the right direction. I told Vanden I’d spent hours on these puzzles. “I’m stuck in triplicate,” I told him. Could he tell me if the solutions I was attempting were even on the right track? I didn’t mention that the puzzles—coupled with major time pressures from other work—were stressing me out so much that playing the game was giving me headaches. This double dose of panic was unusual. I’m used to managing a workload full of reporting and reviewing, used to a crowded schedule and the need to stay calm amid the bustle. But I was stressed about these games. No one was forcing me to review them, nor even play them. I’d simply found them interesting enough to start, hoped they’d be interesting enough to write about and I’d sunk hours into them assuming I’d made the right call. Suddenly, however, I felt trapped. I was emailing for a way out. Above: This guy took me about an hour to beat. The feedback I got from Capcom confirmed my fears. They didn’t say it, but I will: Onimusha Way of the Sword is not for me. It’s a brutally hard game in need of a normal difficulty level. It’s a game that spikes so severely during its abundant boss fights—yet offers such flawed ways to improve when outside of them—that it feels like a bait-and-switch. In the new Onimusha, you play as famed samurai Musashi Miyamoto, aided by a magical soul-absorbing gauntlet that is possessed by a lady who offers advice. (Way of the Sword is a continuation of Capcom’s long-dormant Onimusha series, but that set-up had me wondering if the company was cribbing from their ill-fated Bionic Commando reboot; read about “wife-arm” when you get a chance). Way of the Sword is partially set in 17th century Kyoto, an explorable city where Miyamoto can fight demons, help civilians and eventually rescue ghostly dogs. The city evolves over time, with new mini adventures and obtainable loot on offer, all feeding into systems that promise to upgrade your gear and sword-fighting skills. Upgrades, however, are so incremental as to be imperceptible, causing the exploration of Kyoto to feel like inconsequential busywork. From that hub, players can go on linear missions into forests and old temples, where they will encounter many of the game’s tough bosses. Combat in Way of the Sword is akin to many modern melee games. Players are asked to mix attacks with dodges and parries. They’re encouraged to deplete an enemy’s stamina bar in order to do greater damage to its health bar. The old Onimusha games’ signature move was the issen, a counter-attack so sudden it’s all but pre-emptive. You strike just as they begin to strike toward you, beating them to the cut. By definition, the issen is a high risk move, leaving you wide open to pain. It feels risky in the game, especially against bosses, who can maul you in just a few blows. A game might train you to perform an issen well by offering a variety of lesser enemies who are not as tough as the boss but get close. Or it might offer a toehold against bosses by saving or checkpointing the player’s progress when a boss’ first health bar has been destroyed and before the second health bar appears. It might offer the less skilled player a chance to over-level their character, should the player simply commit to playing through its optional sidequests. Way of the Sword does none of this. Fighting its trivially easy grunt enemies and then its ferociously adept bosses is like playing a game of chess where I’ve got a rook, while the opposing side is all pawns and five queens. Bosses simply don’t checkpoint. You may be able to clear a boss’ first phase without taking much damage. Good for you. Do it again, every time you fail the second phase. As for the the central Kyoto hub, I kept pace with all of its added side activities and never felt like I was overpowered. Bosses could still easily buckle me. The new Onimusha, I concluded, is just too discouraging to keep playing. The advice I got from Capcom had been well-intentioned. They reminded me of the game’s various systems. They alerted me to an optional assist that flashes recommended button inputs (basically: counter this move; dodge that move). It was a little helpful. So was dropping down to “story mode,” which I tried last night. Story mode turns on those button prompts by default. It makes countering and dodging way too easy, nearly automatic. I don’t consider myself a master of action games like these, but I’ve cleared the likes of God of War, Stellar Blade, Star Wars Jedi and others of sub-Sekiro difficulty and had a fun time doing so. Not here. Not yet. Unless they patch Onimusha: Way of the Sword and add a middle difficulty or just checkpoint the damn bosses when they’re between health bars, my streak of loving Capcom games released in 2026 will likely end at two. It’s a shame, because I was having a good time finding those ghostly dogs. And then there’s He Who Watches, a phenomenal first person puzzle game with Portal vibes, except instead of a portal gun you’ve got a magical bow that shoots one arrow that can activate switches or be used to drag blocks. The twist is an actual twist: you can also walk on walls and the ceiling, reorienting gravity as you do, thereby placing blocks onto those other surfaces. Walking on walls and ceilings to solve problems is really the best thing. Would that I could in reality. He Who Watches consists of locked-room challenges, each brief enough to only require about a minute to actually solving, though it will take five, 10, eventually 30 minutes to figure out said solutions. They are not obvious! It’s a game of layered mechanics and shocking solutions. For example, see if you can follow this: You can drag a block to a wall. Then you can walk on the wall, which now feels like the floor, and drag that block across the wall. Later, back on the floor, you might realize you can look up. The block is still on the wall, stuck to it. You can shoot your magic arrow to its underside. Doing so creates a tether, so that you can yank the block off the wall and carry it, as if it were a balloon, into the spot where you need it to be to solve the puzzle. Here, watch Vanden explain some of the game’s basics in this launch trailer: As with any great puzzle game, the solutions to He Who Watches’ puzzles elicit relief and amazement. Oh my god, that worked! I didn’t even think that could be possible! Learning to solve the game’s puzzles feels like learning magic. But, oh, does the game get hard. Its Steam reviews, mostly glowing, are full of players remarking how quickly He Who Watches made them sweat. Wrote one: “loving this one already although my brain is hurting!” Wrote another: “As you get further in the game it feels like you need an IQ level of at least 120+.” Vanden has shown some mercy. Each locked room puzzle includes an optional junior version of the puzzle, meant to teach you. Difficulty nevertheless ramps severely. By the time I was emailing Vanden for help, I was struggling to even clear one of the hint puzzles. When I messaged him, my stress was exacerbated by strange things I’d found in the game’s various hubs: suspicious passageways, odd blocks and some intriguing locked doors. These were hints of secrets, I realized, yet I sensed I needed to play further into the game to understand them. I was stuck, but I wanted to see the rest. Vanden offered to give me the exact solutions, to solve those three puzzles for me, but first he gave four nudges. Three were for the specific puzzles, but his best hint was for all and ultimately proved to be a terrific life lesson: go back a bit, he suggested. Do the puzzles right before those. They were teaching you something. Focus on what their lesson was. Don’t rush, in other words. Recognize what you’ve accomplished. Build off of that. I did so. I absorbed the lessons. I saw those three tough puzzles in a new light. I solved one the night after he wrote back, another the morning after. I left a third for another time. I didn’t need it and I wanted to plunge deeper into the game, closer to the moment when I was sure I could start unlocking those secret doors. My head stopped hurting, too. He Who Watches feels special. It’s got more challenges, and I’m undeterred. It’s also nice that its puzzles don’t have a surprise second health bar. Game File is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. Subscribe Item 2: In brief… 🎮 Ilari Kuittinen, co-founder of Helsinki-based Housemarque (Super Stardust HD, Resogun, Returnal) has stepped down from his studio, after a 31-year run, saying he’s “ taking a rare and well-deserved breather.” Sony purchased Housemarque in 2021, and the studio released its newest game, Saros, earlier this year. Trend-watch: Sony-owned Insomniac saw its founder Ted Price retire in early 2025, after a 30-year run. Sony-owned Sucker Punch saw its co-founder Brian Fleming step down in late 2025, after a 28-year run. 👀 Savvy Games Group chief Brian Ward is stepping down from the Saudi-government-backed games conglomerate, Bloomberg reports. No word on a long-term successor yet, nor if this augurs any closer integration between Savvy and Electronic Arts. EA was purchased by a consortium led by Saudi’s sovereign wealth fund, in early August. 💿 Square Enix has denied a Japanese media report that the company was planning to go private. In very different Square Enix news, the company revealed that the physical version of Final Fantasy VII: Revelation, the April 2027 finale of its radical remakes of FFVII, will include just one disc in its case, requiring a download for the rest. The first two FFVII remakes in the trilogy shipped on two discs apiece. While Square hasn’t commented on the reason why, a feature here in Game File last month broke down the processes and costs for physical games. The expense of a second disc comes out of the game publisher’s cut of each copy. Square could be saving in excess of a dollar a copy with this move. 🟥 Grand Theft Auto IV’s 26-minute ’‘extended look” gameplay showcase that premiered on Netflix last week—and was exclusive to the platform for six hours—drew 31.1 million views in its first four days, the streamer announced. (Netflix calculates views as total viewed hours divided by runtime; excludes replays). Compared to YouTube: The version that later premiered on Rockstar Games’ YouTube channel is sitting at 22.6 million views after seven days (YouTube’s more liberal counting system tallies anyone who viewed even just the first few second.) Compared to other Netflix mega-events: Last year, Stranger Things season 5’s first four episodes, which debuted together, drew a record 59.6 million views in their first few days on Netflix. For more of a live event type of comparison, in 2024, the Jake Paul vs. Mike Tyson boxing match drew 65 million concurrent streams as it happened; Netflix didn’t release live numbers for the GTA premiere. ☁️ Microsoft is changing the way it charges for cloud gaming, from an all-you-can-play offer for Xbox Game Pass subscribers, to caps for the subscription’s tiers (15 hours per month at the Ultimate tier), with the option to buy more hours in bulk beyond that. The company also said it will sell batches of cloud gaming time to non-Game Pass subscribers, details TBA. Microsoft does not release figures for cloud game usage, but said its changes would impact 4% of Game Pass subscribers. That implies a small portion of its subscribers exceed the 15-hour monthly mark. Cloud gaming offers the promise of playing games without the need for console or PC hardware, as the graphics, sound and controls are all transmitted via a streaming connection. Microsoft notes that its cloud gaming service can be used for a range of things, including Xbox One players using it to play newer-gen Xbox Series games via streaming; and people playing games via streaming, sans any console, “in markets where consoles are less available or affordable.” (That latter use case could even be relevant in Xbox’s home market soon, as console prices keep rising.) Take Two Interactive chairman Strauss Zelnick recently told investors he expects game-streaming tech, which has been only lightly adopted by gamers for over a decade, to be widely used within three years. 🇺🇸 The Trump administration has published multiple agenda-driven web video games to the White House’s website. One called Build The Wall partially clones Tetris as it asks players to build a wall to stop a “zombie border siege.” While actual Tetris involves clearing lines and basically not building a wall, the Trump-backed game omits the line-clearing aspect (and omits the fun as well). On Instagram, Tetris’ official license holders reacted by stating: “At Tetris we believe in the power of connection and bringing people together, not dividing them. To our fans everywhere: we love you, we see you, and we’re grateful to have you in our community. P.S. The Tetris Company was not involved in the creation of ‘Build the Wall.’ P.P.S.: We take copyright infringement very seriously.” Item 3: The week ahead: Tuesday, September 8 Game releases: Mewgenics (consoles; already out on PC) is an engrossing tactical combat game (with cats). It is getting its console port right after the release of a Star Wars tactics game and ahead of the late September launch of a Fire Emblem–a bumper crop for the genre. Wanderburg (PC) is an auto-shooting game like Vampire Survivors, but you’re a castle on wheels Event: Nintendo airs a 30-minute Nintendo Direct (10am ET) focused on The Legend of Zelda’s 40th Anniversary. A full unveiling of the upcoming remake of The Legend of Zelda Ocarina of Time is expected. Will they also show footage from next year’s live action movie? Tease the next big 3D Zelda? Add Link to Mario Kart World? Shadow-drop a new Tingle game? Wednesday, September 9 Event: Nintendo again! On this day, they’re planning to air a 45-minute Nintendo Direct (10am ET) focused on games heading to Switch 2 this winter. Followed by about an hour of gameplay demoed by the company’s Treehouse team. The September Nintendo Directs are always some of the year’s biggest. The 2025 edition included announcements of several major 2026 Switch/Switch 2 games: Pokémon Pokopia, Mario Tennis Fever, Yoshi and the Mysterious Book, Fire Emblem Fortune’s Weave. Plus the return of the Virtual Boy. Friday, September 11 Game release: EA Sports NHL 27 (PlayStation, Xbox) is a hockey game. There are so few that an indie studio that had been making wacky sci-fi first-person shooters just announced that, hey, we’re going to fill a void and make a hockey game for PC.
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