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After The BioWare Shutdown, Mass Effect Spiritual Successor Exodus Gets A New Look
Timing is everything.
Dodgers Free Agent Skubal Revealed He Rejected Traditional Starter Rituals
Ditching the isolation of pitchers like Los Angeles Dodgers legend Clayton Kershaw, Tarik Skubal embraced a mentally freeing pre-game routine without silent superstitions.
Iowa City author Lori Erickson’s new book blends travel, art
Travel writer Lori Erickson is trying something new in her fifth book, “Travels with the Muse” — pairing her writings on art and spirituality with her own original sketches. Catch her at the Iowa City Book Festival this Saturday, Oct. 24.
Negro Spirituals Royalty Initiative Is Launched
The Negro Spirituals Royalty Initiative (NSRI) is a new program, created by the Social Justice Matters team of South Congregational Church in Centerville and managed collaboratively with the Hyannis-based Arts
How Behavioral Science Can Get Shoppers To Buy (and Eat) More Fresh Produce
Industry leaders at IFPA’s Global Produce and Floral Show revealed that overcoming flat fruit and vegetable consumption requires shifting away from clinical health messaging toward flavor-forward marketing, cultural rituals and frictionless convenience.
Google Labs' 'secret society' way of thanking its MVP employees
Google Labs chief Josh Woodward revealed the "secret society" ritual and quirky awards used to thank top employees.
‘Godly leadership’: Lisa Demuth’s Pentecostal faith is a driving force behind her politics
Lisa Demuth asked God whether she should run for Minnesota House minority leader. On the morning Minnesota House Republicans were electing a new leader after a bitterly disappointing 2022 election, Demuth read the Bible verse 1 Peter 4:10: “God has given each of you a gift from his great variety of spiritual gifts. Use them […]
Bishop Espaillat Calls for Prayers for the Health of Pope Leo XIV
Bishop Joseph Espaillat reflects on the importance of praying for Pope Leo XIV’s health and invites the faithful to unite spiritually in praying for his recovery.
Breaking the stigma: Rome conference highlights Catholic mental health ministry
A Rome conference highlighted Catholic mental health ministry, urging the Church to break stigma and offer spiritual support alongside care.
How worried should Catholics be about the pope’s health?
Pope Leo XIV announced on Sunday that he will undergo surgery this week to remove a “nodule” from his lung. The pope made the announcement at the end of his Sunday Angelus address, asking for prayers. “Dear all, recently, during some checkups, the doctors discovered a nodule in my lung. It was detected at a very early stage and was well-localized,” Leo said. “The doctors felt it was necessary to intervene, and so, following their advice, I decided to have surgery to remove it. The procedure is already scheduled for the next few days. I thank you for your spiritual support and I entrust myself to your prayers.” The Vatican press office subsequently added that Leo is scheduled to undergo surgery at the Gamelli hospital on Tuesday, Oct. 13. The pope is expected to spend up to a week in the Gamelli recovering, after which, for the moment, he is still expected to undertake his largest and longest to-date Apostolic journey, heading to Argentina, Uruguay, and Peru, beginning Nov. 6. Prayers have, understandably, poured in from dioceses around the world, accompanied by the best wishes of heads of state and international institutions. So how worried should Catholics be for the health of the pope? The Vatican’s messaging around Leo’s pending surgery is, in many ways, a new approach to papal health issues. But, despite the pope’s personal candour, the Holy See’s messaging perhaps raises as many questions as it answers. Subscribe — Leo’s decision to announce his own medical status and pending hospital stay during the Sunday Angelus is, it should be said, already something of a big deal. Traditionally, the health of popes simply hasn’t been discussed publicly or officially, until circumstances made it absolutely necessary. Memorably, in 2023 Pope Francis was rushed to the Gemelli in an ambulance, exhibiting signs of cardiac arrest according to many close to him, only for the Sala Stampa to put out a statement insisting he was merely going in for “pre-scheduled” tests. That Pope Leo has decided to announce his condition himself, with remarkable frankness, is a significant comms policy shift around the Apostolic Palace. This might reflect a deliberately more open posture, as opposed to the traditional, otiose evasiveness, and the first fruits of an American pope and American prefect of the Dicastery for Communications favoring honesty as a baseline. Equally, it must be allowed, it could be that the pope’s situation is serious enough that there would be no keeping it under wraps or playing it off, and the decision was made to be as open as possible to head off speculation about the papal health. Certainly, Leo appeared to make every effort to sound reassuring — stressing that, whatever the diagnosis is, exactly, it is “well-localized” and “early stage.” Of course, for everyone listening, talk of a “nodule” in a lung will immediately send thoughts — and prayers — running to concerns about words not used, like “cancer,” “tumor,” “begnin” or “malignant.” To be clear, none of those words may yet be medically appropriate. And there is every reason to believe and assume that Leo is giving almost as much information as he may have himself at this stage. But the context of the pope’s announcement and the timing of his surgery do reasonably raise reasonably serious concerns for Leo. We don’t know, and this isn’t to say anyone has the right to expect to know, when the routine medical checks made this discovery. It could have been last week, last month, or even earlier. As such, it isn’t really possible to say with what kind of urgency Leo is being brought in for surgery. However, there is clearly some serious urgency to the matter. Leo making the announcement and going into hospital this week, of all weeks, means he is having to miss the balance and conclusion of his global meeting of the heads of the world’s bishops conferences, which he convened in Rome this week. That, as the Vatican has announced, has meant some serious changes to the schedule, with the newly minted dean of the College of Cardinals, Cardinal Tagle, subbing in for the closing Mass on Wednesday, and the meeting’s organizers announcing that the final working document/summary of the meeting being delayed until Leo can read and feed into it. Those changes suggest that the timing of Leo’s surgery isn’t of his own choosing, and he is acting on the best medical advice he can get by moving urgently. Had this issue been discovered weeks ago, it seems reasonable to assume the pope would have seen it dealt with before the meeting began. And were it possible to delay it, even by a few days to allow the meeting to conclude as scheduled, the expectation would surely be he’d have opted for that. It cannot be excluded that Leo is simply having to fit in with the schedules of his medical team, but a man who occupies arguably the most important and prominent role in Italy, if not Western Europe, could generally be assumed to be the one whose calendar others work around. All this points to a very recent medical discovery leading to a “days matter” diagnosis, or at least suspected possible diagnosis. Of course, another factor weighing in the balance is Leo’s upcoming apostolic visit to three South American countries, including a return to Peru, where he spent many years as a priest and bishop. It is entirely possible that the doctors, and the pope himself, are more concerned about the potential knock-on effects of surgery, and the time needed for recovery, for a 71-year-old — even one as physically sound and actively sporty as Leo. The pope is due to depart Rome November 6 for his 10-day three-country trip, returning on Nov. 17. It may be that Leo has simply made the decision to allow maximum time for his own post-op recovery, and even allow for potentially unforeseen circumstances, so that he is at full strength for the landmark trip. While it might be an inconvenience, and clearly a last-minute wrench in the works for the Amoris meeting, it is possible that Leo simply weighs the importance of that conference more lightly in the balance than even the possibility of missing his homecoming trip to Peru, or even having to scale back his itinerary for the trip. If that is the case, it would suggest a real abundance of caution by the pope approaching his Latin American tour, and a sobering indication of where Leo ranks the non-synodal meeting currently underway in Rome. In any event, what can be said for certain is that the pope having to take this, of all weeks, out of his schedule for surgery and an extended hospital stay is extremely unfortunate timing. It is clear that this is a decision Leo has made on the advice of his doctors. Together, they clearly consider that the risks of delaying, even by a little as a few days, represents an unacceptable risk for the pope. Even expecting and allowing for Leo’s full and speedy recovery, that should be a very sobering thought for Catholics everywhere. Subscribe
The Business of Dying
Walking into a funeral home, you may expect a somber atmosphere, but today’s grieving rituals don’t always follow the patterns of the past.
Leaf Them On The Ground: Benefit More By Doing Less Yardwork
Every autumn, homeowners and gardeners tend to engage in a familiar ritual. As trees shed their leaves, people drag out rakes, leaf blowers and lawn bags to strip their yards bare before winter
How Bishop Budde navigates politics in her preaching
So often we become fixated on how our spiritual leaders are navigating political, personal and public matters that we forget we have our own challenges in prayer.
Chad Lowe shares a message of hope after death of 13-year-old daughter
Chad Lowe posted a message about hope and spirituality on Instagram, following his 13-year-old daughter Fiona's death.
Harry Connick Jr. reveals eldest daughter’s eerie connection with his late mother
Harry Connick Jr. shared the ‘craziest’ story about eldest daughter Georgia, revealing how she has a spiritual connection to his late mother, Anita Livingston.
Could the future “afterlife” be digital rather than spiritual? Science fiction is starting to look plausible
For most of human history, the idea of continuing after death belonged mainly to religion, philosophy and personal belief. Technology is now creating a very different possibility: a version of you that continues speaking, answering questions and interacting with family long after your biological life has ended. This would not be an afterlife in the spiritual sense. Today’s systems cannot preserve consciousness or prove that a person’s mind survives death. What they can increasingly preserve is d
At Trump’s Rallies, a Familiar Mix of Rituals and a Plea to ‘Please Pretend’
President Trump is doggedly lending his support to Republican candidates facing a rough midterm season. He is the same campaigner he has always been, but his crowds have changed.
O-Town Frontman Ashley Parker Angel Opens Up About His Shocking Health Scare and Las Vegas Sanctuary
See inside Angel's Las Vegas abode where he supports his carefully choreographed wellness ritual after a health scare.
Is Ageu finally ready to prove his worth?
Wouter Vrancken has transformed the style of play within months, guided Hearts into the Conference League and the League Cup semi-finals. It has reached the point where I am trying to track down Vladimir Romanov's spiritual healer, Rima, and persuade her to bring the golden stick to Oriam. Vrancken is already hugely popular with the support.
How lip-syncing to AI let Forced Entertainment ‘play the game of theatre’
Today we have a fascinating piece by long-time Forced Entertainment fan Ben Kulvichit, speaking to Tim Etchells about their latest show Cold Sweat, how they are integrating lip-sync and AI voices into their work, the question of ‘authenticity’ on stage, and how lip-sync has even opened the door for them to make “something a little bit like drama”. This piece is a paid partnership with the Southbank Centre, where you can see Cold Sweat next month – we’re very grateful to the Southbank Centre for their ongoing support for Exeunt. Holly Williams ‘It was immediately interesting and uncanny’ **By Ben Kulvichit** “Is the microphone on?” So goes one of the opening lines of Signal to Noise, delivered by a human performer lip-syncing to an AI-generated voice. The voice is American, cheery but sluggish, slowed down into a gelatinous drawl. It repeats ad infinitum in a farce of stuckness; an answer never materialises. I find myself asking the same question as I hop on a Google Meet call with Tim Etchells, the artistic director of Forced Entertainment. We spend five or ten minutes frowning at each other, muting and unmuting, me gesticulating in semaphore into my webcam, checking if I am coming through now, restarting the laptop. To Etchells, I appear exaggeratedly mouthing words, my voice missing. In this gloopy purgatory of broken communication, life imitates art imitates life imitates art. We try a Zoom instead. Forced Entertainment, the pioneering British theatre company who have been at the avant-garde of performance since the 1980s, turned an interesting artistic corner with Signal to Noise, created on the occasion of their 40th anniversary. The whole performance employed this lip-sync technique to AI voices; on the face of it a left-field move from a company whose identity has long been grounded in the earthy, immediate presences of its performers and its unassuming, low-tech approach to theatricality. The technique, however, turned out to provide the company with a “rich new seam” of artistic enquiry, and has now spawned a trilogy of works. The second instalment, Cold Sweat, plays at Sheffield Theatres, Southbank Centre, and Lancaster Arts in October, while the third part, Everything Must Go, has been touring in Europe and is slated to come to the UK in 2027. As is often the case with Forced Entertainment shows, the main conceit for this work didn’t arrive until quite late. They were “four or five weeks into rehearsals for Signal to Noise,” Etchells recalls, and getting nowhere. Away from rehearsals, he had been playing around with feeding “weird texts” to AI voices to see how they would cope with them – “basically for my own amusement” – and was compelled by the uniformly “serviceable, benign, good-natured” tone they would read in, no matter how poetic, fractured or experimental the writing. On a hunch, he brought some examples into rehearsals and the performers gave lip-syncing a go. “It was immediately interesting and uncanny,” he recalls, with the performers having to deal in the moment with the problem of mapping themselves onto another artificial ‘performer,’ which itself was dealing with the problem of a very human text. “Almost all the writing for these projects would be useless to us unless it was done in this way,” says Etchells. “We wouldn’t know what to do with it. It’s too poetic. It’s too fictional. It’s too tangled.” But exploring lip-syncing along to the text has opened “an enormous reservoir of ways of thinking about writing and performing.” Subscribe to Exeunt, and get two in-depth pieces on theatre a week, direct to your inbox Subscribe Forced Entertainment have long been sifting through the detritus of popular culture, from daytime TV to end-of-the-pier vaudeville, magic acts and clown shows, to find frameworks for their own unusual entertainments. Lip-syncing, then, makes sense for them to experiment with. As a mode of performance, it’s wired into popular consciousness through pop stars trying to convince stadium audiences of their liveness, or those same voices as channeled through the made-up lips of contestants on RuPaul’s Drag Race, or movie dialogue spreading virally through the host bodies of TikTok users. For Etchells, lip-syncing is often about “approaching real voices and trying to take on their aura,” subsuming that original human presence into yours. “There’s a very basic, elemental sort of theatre magic to it, produced in this very easy way.” This broad approach resonates with instances of lip-syncing within contemporary performance, too. In works like Re-Member Me and Showmanism, performance artist Dickie Beau acts as a kind of spirit medium for archival recordings (this process of re-membering – as in, giving corporeal form to voices – relies on his masterfully precise actor’s technique), while Frankie Thompson is similarly possessed by a host of characters ranging from a nine-year-old Jacob Rees-Mogg to Cliff Richards, all of whom she finds compellingly nauseating, in the exorcism ritual that is her latest show, Horrible Things. What’s different about Forced Entertainment’s use of lip-syncing is that here, there is no original presence to be channeled. The performers are instead taking on what Etchells describes as “the voices of nobody,” or rather the “phantasmic, aggregated echoes” of the many many voices on whose data the AI has been trained, and which are now conjuring into existence words they never actually said. There is a sort of mournful, empty quality to these voices, having “washed up” far away from the people they originally belonged to, to find themselves in stranger’s mouths listing objects, wondering if anyone can hear them and glitching in interminable loops. There is a cold, sad anonymity to it all. Etchells remarks that occasionally the software company he used has notified him that particular people are withdrawing their voices from the platform, instructing him to cease use of those voices. Using these technologies in performance certainly brings up ethical questions around digital rights, consent, identity and ownership, although in the grand scheme of things, Etchells is fairly blasé about it: of all the purposes someone’s voice might be put to without their knowledge, “an avant-garde performance is probably the least of their worries.” [ ](https://exeuntmagazine.substack.com/p/frankie-thompson-horrible-things-essay-mental-health-compulsive-behaviours-pleasance-courtyard-soho-theatre) [ Frankie Thompson: How I manage my own ‘horrible things’ at the Edinburgh Fringe ](https://exeuntmagazine.substack.com/p/frankie-thompson-horrible-things-essay-mental-health-compulsive-behaviours-pleasance-courtyard-soho-theatre) Exeunt · Aug 25 [ Read full story ](https://exeuntmagazine.substack.com/p/frankie-thompson-horrible-things-essay-mental-health-compulsive-behaviours-pleasance-courtyard-soho-theatre) For the performers, though, lip-syncing to these strange, artificial voices is an odd task, requiring them to bend their live, human presence into the shapes produced by machines. Politically, it mirrors processes that are already at play in the continued computational automation of human life. Etchells brings up James Bridle’s writings on new technologies as a reference point: one example Bridle gives is of “chaotic storage”, a logistics technique employed by Amazon fulfilment centres whereby items are stored not according to traditional methods of categorisation or alphabetisation, but in a way that an algorithm determines to produce the most efficient routes for ‘picking’ based on customer purchase patterns. This appears completely random and incomprehensible to humans, with paddling pools sitting next to USB sticks sitting next to blowtorches, and so for the warehouse workers, the process of picking items becomes completely reliant on technology which tells them where to go. Our world is increasingly being designed not with humans in mind, but rather machines. As Etchells puts it, “technology malforms the space, and then you end up having to live in it.” Initially, Forced Entertainment tried their best to live in the world of machines: “I was in the it’s-got-to-be-perfect school of lip-sync,” says Etchells. But with their aesthetic being so tied to the failing act, the slipping mask, the shoddy costume, “it’s no surprise really that that didn’t last.” Instead, the performers got to enjoy being late for a line, or playing games with each other, “stealing” each other’s voices. Etchells compares it to the principles of ventriloquism, in which a free-floating voice unattached to a body is fundamentally discomforting and “sort of traumatic”. That discomfort is equally as alluring to Forced Entertainment as the satisfaction of precision, the pretence of authenticity only interesting if shown to be a pretence. Lip-sync has also opened up new avenues for the company. Having been allergic all their lives to Plays-with-a-capital-P, with Cold Sweat Forced Entertainment find themselves approaching something a little bit like drama. Rather than the presentational arena of Signal to Noise’s open white stage, Cold Sweat places us more decisively in a “fictional locale”: what appears to be “the aftermath of some disastrous party or backyard drinking binge” where three figures – family members, or neighbours, perhaps – are the last ones standing. “It’s all quite acrimonious and accusatory, everyone’s talking over each other.” For Etchells, this more fictional mode is “a door that we’ve never been able to open. We’ve just never really gone there.” Perhaps it is the technique of lip-syncing, an extra buffer of mediation, that allows them to venture away from the here-and-now without feeling that they have to commit to the “psychological claptrap” that comes along with acting; to be able to “play the game of theatre, without getting one’s hands too dirty.” As I wonder how else the impulses behind Forced Entertainment’s work have changed over time, it occurs to me that over the last ten years of new creations, with the exception of If All Else Fails, the company’s performers haven’t ever spoken on stage: there were two shows without any language at all, Out of Order and Under Bright Light, and then this trilogy of lip-sync works. Etchells agrees it’s a shift away from earlier productions, that were so often about “the actual voices of the performers and their actual presences. We had a lot of money, in some ways, on an authentic approach to what it might mean to speak on the stage.” But this sense of authentic presence itself had a fakeness to it; these days, Etchells can’t stand that mode of being onstage where performers “are here to be cheeky and witty versions of themselves. I don’t want to be charmed.” Pulling back into a more anonymous space has resulted in works that feel slightly sharper-edged, more brutal in a way. “All of these shows are post-Brexit, post-Trump, post-truth, post-everything,” Etchells notes. Speech, charisma, authenticity – these things feel politically loaded, and perhaps warmth and openness just don’t feel like the right tools to reflect the world we’re living in. “It feels like the space is closing down, and we’re trying to deal with the fact that the system, the structure that you’re in, is more oppressive and more powerful. It probably always was, but I think we’re just more tuned to it now.” Yet even without their voices, the performers’ distinctive presences – ones that many audiences have followed around for years, if not decades – still, inevitably, shine through as they physically navigate whatever unending task the system of the piece has set for them. They’re still trying to keep up with the onslaught of text, still running about, changing costumes, moving stuff around. The human is always stuck in the teeth of the machine, jamming the smooth, frictionless cheeriness of the not-real, gesticulating silently, trying desperately to communicate. Cold Sweat is at Sheffield Theatres, 2 to 3 October; Southbank Centre, London, 9 to 10 October; Lancaster Arts, 14 October [ ](https://exeuntmagazine.substack.com/p/exeunt-recommends-the-best-autumn-theatre-2026-lives-of-others-standard-of-living-our-friends-in-the-north-lanny-) [ Exeunt recommends... the best autumn theatre ](https://exeuntmagazine.substack.com/p/exeunt-recommends-the-best-autumn-theatre-2026-lives-of-others-standard-of-living-our-friends-in-the-north-lanny-) Exeunt · Sep 16 [ Read full story ](https://exeuntmagazine.substack.com/p/exeunt-recommends-the-best-autumn-theatre-2026-lives-of-others-standard-of-living-our-friends-in-the-north-lanny-) This piece was paid for by the Southbank Centre. Such support helps Exeunt to keep publishing the most interesting writing, about the most exciting theatre. Interested in partnering with Exeunt? Visit our Advertise with Exeunt page, where you can get more information, download an advertising pack, and find our contact details.
Jelly Roll says he’s prepared to give up music career for different calling
Jelly Roll said he has achieved everything he wanted in music and is seeking spiritual guidance about what comes next.
Bill Skarsgård will lead Hideo Kojima's spiritual successor to Metal Gear Solid
Hideo Kojima's action-espionage game Physint has revealed its lead: Bill Skarsgård. Read more — and see the reveal teaser — at Empire.
Bill Skarsgård Cast As The Lead In Physint, Kojima's Metal Gear Solid Spiritual Successor
The actor is best known for playing Pennywise in It and It Chapter Two. - Game Informer
Annie Dillard, Pulitzer-winning author of ‘Pilgrim at Tinker Creek,’ dies at 81
Annie Dillard, the Pulitzer Prize-winning author known for her poetic explorations of nature and spirituality, has died at 81.
Annie Dillard, Pulitzer-winning author of 'Pilgrim at Tinker Creek,' dies at 81
Annie Dillard, the Pulitzer Prize-winning author known for her poetic explorations of nature and spirituality, has died at 81 | WBBM Newsradio 780 AM & 105.9 FM
Annie Dillard, Pulitzer-winning author of 'Pilgrim at Tinker Creek,' dies at 81
Annie Dillard, the Pulitzer Prize-winning author known for her poetic explorations of nature and spirituality, has died at 81 | NewsRadio 1080 KRLD
Annie Dillard, Pulitzer-winning author of 'Pilgrim at Tinker Creek,' dies at 81
Annie Dillard, the Pulitzer Prize-winning author known for her poetic explorations of nature and spirituality, has died at 81 | KYW Newsradio
Annie Dillard, Pulitzer-winning author of 'Pilgrim at Tinker Creek,' dies at 81
Annie Dillard, the Pulitzer Prize-winning author known for her poetic explorations of nature and spirituality, has died at 81.
Eating grass, turkey legs and milk showers: Sport’s strangest winning rituals
From full-fat dairy to cutting nets and tattoos, here’s how sportspeople savour winning moments
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.
The entwinement of religion and politics in modern life
Michael Wear, CEO of the Center for Christianity and Public Life, explained that religion and politics are essential and coexisting aspects of modern life on Monday. “What is essential to understand is that both the religious, the spiritual and political are essential aspects of life as it is today,” Wear said at the Memorial Union....
A study of ayahuasca users found a mental health pattern researchers cannot yet explain
In a cross-sectional study of 808 Brazilian adults planning to attend ayahuasca ceremonies, greater prior experience with the brew was associated with lower depression, anxiety, and stress scores, as well as higher spiritual well-being and stronger metaphysical beliefs. Because the study was observational and relied on self-reported data, it cannot show that ayahuasca caused these differences.
Germany’s Political Tailspin: Your Weekly SPIEGEL Recap
It might be tempting to dismiss the results of last Sunday’s state election in Saxony-Anhalt, in which the far-right Alternative for Germany (AfD) party raked in 43.8 percent of the vote, as a rather unimportant extremist blip in a state that hardly anyone can find on the map. And you wouldn’t necessarily be wrong to do so. The state’s population – around 2.1 million – is a mere 2.5 percent of the German total. And while the state capital of Magdeburg was once the political heart of the Holy Roman Empire back when Otto the Great used to hang out there (more than a millenium … no … milennium … nope … millennium ago), it is today something of a backwater, albeit one with a ginormous cathedral in its center. We wanted to briefly interrupt this week’s newsletter to extend a heartfelt thank you to all of our subscribers, both new and old. And to remind you all that a free subscription gets you access to this newsletter every Saturday. A paid subscription, by contrast, gets you one DER SPIEGEL article every weekday, delivered to your inbox. We strive to select pieces that both demonstrate what Europe’s leading newsmagazine has to offer and provide an international audience – namely, you – with an insight into how Germany and Europe view the world. If you haven’t already signed up for a paid subscription, please consider doing so if you can. Our Substack channel relies entirely on reader support and we are excited to continue offering you the best of DER SPIEGEL. Subscribe But even beyond the fact that a huge percentage of the voters in the state decided to place an X next to a party with an ideological lineage that runs rather directly back to the right-wing extremist soup out of which the Nazi Party was born, the results are a perfect example of a phenomenon that has been plaguing German elections in recent years: the lack of an obvious path to a majority. Call it the Balkanization of German politics. There are a number of developments driving the phenomenon, but for the purposes of this newsletter, here are two of the most salient: Persistent voter frustration with the country’s two (former) big-tent parties – the Christian Democrats (CDU) on the center-right (17.2 percent in Saxony-Anhalt last Sunday) and the Social Democrats (SPD) on the center-left (9.3 percent). The presence of parties on the far left (Left Party), the populist left (the Sahra Wagenknecht Alliance – BSW) and the far right (AfD) with which mainstream parties are reluctant to form coalitions. So what happens now? Stories of the Week A Lack of Leadership The answer for many people in the country, and particularly within the CDU, is clear: pin (some of) the blame on Chancellor Friedrich Merz. According to a survey taken directly after the election in Saxony-Anhalt, 88 percent of respondents agreed with the statement that if the federal government in Berlin were doing a better job, the AfD wouldn’t be as strong. And it is true that the predominant impression of the federal government ever since Merz was sworn in on May 6, 2025, is one of ineffectiveness and bickering. His rather unique combination of bumbling-plus-bravado has also not exactly endeared him to the German public. Indeed, his standing in the country is so shaky that his popularity – according to recent polls – has now dropped even below the historic lows associated with his predecessor Olaf Scholz. The situation is such that the CDU even opted to keep him largely out of the campaign ahead of the Saxony-Anhalt vote. And since then, dissatisfied rumblings within the CDU have grown louder. DER SPIEGEL’s Swantje Karich notes that the problems with the CDU go much deeper than Merz. “The center-right has a trust problem. At a press appearance following the devastating election result in Saxony-Anhalt, Friedrich Merz said that the party wanted to ‘reach people more effectively’ through ‘emotional engagement.’ It sounded as though he were announcing a political program. On the basis of that statement, it is difficult to take his empathy seriously.” “The Chancellor’s chastened appearance did, at least, reveal where he stands: with his back to the wall. Elections will be held in Mecklenburg-Western Pomerania next week, and the CDU could fare even worse there. The party is polling at between 8 and 10 percent in the state.” “What is at stake is the political tradition that has lent stability to the Federal Republic since 1945: a democratic conservatism that understands what must be preserved, but also how to embrace progress and openness to the world. If the Union continues along its current path, it risks becoming politically irrelevant after the 2029 federal election – and Germany could soon find itself with a government of the far right.” The Trumpification of Political Debate? It is often said in Germany that to understand the political and social trends that will soon be dominant in Europe, one need only look across the Atlantic to the United States. When it comes to political debate, that has certainly proven true. Donald Trump understood early on that triggering mouth-foaming outrage among Democrats is an ideal way to both generate headlines and to secure loyalty among supporters. And he realized that far more quickly than the left side of the political spectrum understood that simply ignoring the old man might be the best recipe. To be sure, there have been signs recently that the US president may be over-relying on the strategy. Earlier this week, in an apparent grandpa-discovers-AI moment, Trump sent out 60 posts in the space of 10 hours, many of them AI-assisted images portraying him as a hero – or showing Iceland as part of the US (outrageous!!!). It was also during that slew of schlock that he explicitly backed the AfD with an “MGGA” post. In Germany, though, the outrage cycle remains in full swing, with much of the focus on those who would dare to vote for the AfD. They are alternately portrayed as being dim-witted, ungrateful, backward, racist or all of the above. That, argues DER SPIEGEL columnist Sabine Rennefanz, is not particularly helpful. “Everywhere on election night, people spoke of a watershed moment, a rupture, a turning point. But what is that supposed to mean in concrete terms? A watershed would imply an interruption, a moment of pause – perhaps even a willingness to rethink and learn. At first, there was little sign of that in the main television panels. Instead, the familiar rituals that had already shaped the election campaign continued: outrage, lecturing and abuse.” “That’s just the tone, one might object. They’re only talk shows. Given that the party’s state branch has been classified by domestic intelligence officials as confirmed right-wing extremist, there are more important problems than hurt feelings on television. Yet although the condescending tone is not the cause of the AfD’s success, it is an expression of the broader mood within the so-called political center – a kind of institutional blindness that too often treats material concerns as a communications problem.” “People have a pretty good sense of whether you like them – whether you approach them with curiosity or merely study, lecture and manage them as a problem group. They notice whether you genuinely want to understand their fears and pain, or whether you are simply waiting for the chance to correct them. They can also tell whether someone still has the energy to change things, or whether they have barricaded themselves behind platitudes and empty phrases.” “Anyone who wants an egalitarian democratic society cannot promise equality only to those whose language, tastes and moral convictions they share. They must also acknowledge the wounds, resentments and fears of those whose political conclusions they consider wrong. Acknowledging them does not mean agreeing with them. But a democracy that communicates with almost half its citizens only through warnings and labels gives up on political debate before it has even begun. An atmosphere must be created in which people can express their opinions without fearing that they will be canceled. We are currently a long way from that.” East-West? One of the clear undercurrents in the election last Sunday was, of course, Germany’s ongoing east-west divide, particularly as it pertains to the success of the AfD. Historically, the party has been far stronger in the former East German states than in former West German states. The fact that this generalization no longer reliably holds is certainly one of the primary concerns that many have about the party’s growth. And yet, there is still a distinct flavor of “stupid easterners, they don’t understand democracy” to the coverage. In the weeks before the vote, there was even a rather interesting back-and-forth in Germany’s culture pages about how ungrateful eastern Germans allegedly are for being pulled out of their pre-reunification backwardness and into the light of the West. DER SPIEGEL’s Jochen-Martin Gutsch has had enough. “Ten years ago, in 2016, elections were also held in Saxony-Anhalt. The AfD won more than 20 percent, which at the time rightly provoked outrage and incomprehension in western Germany. Today, in 2026, the AfD is also polling at around 20 percent in western German states, but this no longer provokes outrage and incomprehension. Instead, it is now regarded as proof of democratic conviction and civilizational resistance. After all, in the east, it’s 40 percent!” “This allows people to continue feeling morally superior to the East, but the wiser course would be to admit: if something doesn’t happen soon, the West will turn AfD-blue too. Or bluish.” “But will anything happen? The truly depressing thing about election night was not so much the AfD leaders intoxicated by their own success. It was the representatives of the other parties, who once again said that they were utterly shocked, needed some time to digest the result and would, of course, not simply return to business as usual. The SPD, a former big-tent party, celebrated its ‘stable’ result of 9.3 percent. Congratulations!” “For 10 years, the AfD has gone from one electoral success to the next. And still, the established parties remain ‘shocked’ and scratch their heads in astonishment. How long can they keep being shocked? Friedrich Merz says he may need to communicate his reform ideas in a more ‘emotional’ way. So the CDU’s political professionals sit down together after the election, mull over a strategy, and in the end come up with this: Fritz, try to be a little more relaxed, charismatic and emotional – or something. Beyond that: no political plan, no defiance, no promise of a future. That is frightening.” What was good, what was bad for democracy? Good: Voter turnout in Saxony-Anhalt was 77.8 percent, the highest ever recorded in the state. Whatever one thinks of the result, that figure is encouraging. Democracy needs citizens to take an interest. Bad: Although a strong AfD result had been expected in Saxony-Anhalt, many politicians from the mainstream parties – including in Berlin – appeared confused, helpless and overwhelmed in their initial reactions. That is not how they will win back voters’ trust. Last Week’s Highlights: 🗳️ Meet the Germans Who Voted for the AfD: Why would voters in a country like Germany, with its Nazi past, vote for a right-wing party? It’s a question only an editor in Berlin could come up with. On the ground, the view is different. 🟦 How the AfD Wants to Expand Its Power Across Germany: The far-right AfD is planning to decimate public broadcasting in Saxony-Anhalt, revamp education and install extremists in positions of power. And it is eyeing victory on the national stage as well. 🕯️ The Continuing Reverberations of September 11: It was a generational shock, and the consequences can still be felt today - from massive surveillance and significant increases in presidential power to violent excesses at ICE. 🤝 “For Europe, Canada Is the Preferred Partner in Trans-Atlantic Relations”: In an interview with DER SPIEGEL, Canadian Finance Minister François-Philippe Champagne discusses his country’s failed trade deal with the US and why Canada is looking to Europe. 🏛️ The True Historical Roots of the AfD: During the Weimar Republic in the 1920s, there were numerous parties on the extreme right espousing “Germany first” nationalism. The Nazis may not be the best comparison for today’s AfD. 🌊 AfD in a Landslide: Merz Is the Wrong Leader for Germany: The right-wing Alternative for Germany won in a landslide in Saxony-Anhalt state elections on Sunday. What does that mean for the country at large? Thank you for your continued support and have a wonderful week! Subscribe Share Leave a comment Your SPIEGEL Substack Team Compiled and edited by Charles Hawley
The haka, and the cultural battleground over sport’s most famous pre-match ritual
The All Blacks' ceremonial pre-game dance will be showcased in Baltimore tomorrow, and comes freighted with history - and controversy
For these Midwest farmers, regenerative agriculture is about more than soil health. It's spiritual
The towering maple trees and native hazelnut bushes on Salvatierra Farms break up the surrounding corn and soybean fields that sprawl across southern Minnesota.
For these Midwest farmers, regenerative agriculture is about more than soil health. It's spiritual
A farmer in Minnesota has transformed a conventional farm using both formal agricultural education and the Indigenous wisdom he learned as a youth growing up in the Guatemalan rainforest.
Scientists recreated an ancient Chinese bronze-casting technique with 3D printing; a process that took weeks now takes under 40 hours
Researchers have recreated the logic of an ancient Chinese bronze-casting technique with digital modelling, 3D printing and substitute materials, cutting a process that traditionally takes weeks to less than 40 hours. The study focused on ‘piece-mold casting,’ a distinctive method used to produce ritual bronzes during China’s Shang and Zhou dynasties.
What You Call a Character Arc Is Actually Something Older
Adam Argot on how the three-act structure descends from ritual anthropology.
After 45 minutes hands-on time, Mass Effect spiritual successor Exodus took me by surprise - in the best possible way
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Titans of Business honored by TBP in inaugural event
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Guitar Hero spiritual successor Stage Tour reveals Xbox achievements months ahead of release
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Ritual solstice structure 1,000 years older than Stonehenge unearthed in Czech Republic
Archaeologists have discovered a prehistoric ritual structure oriented to the sun and moon in the Czech Republic.
Why politicians are punchlines at the Edinburgh Fringe
There was a time when satire had an easier gig. Politicians said something ridiculous, comedians made fun of them, audiences laughed, and everyone went home. Subscribe Now the joke is often the headline. In a world where the unbelievable regularly makes the news, where politics can veer into parody before the comedians have had time to write the punchline, you might reasonably wonder: is satire running out of material? Not in Edinburgh. At the Fringe, I can confirm satire has a pulse, even in a relentless and rapid news cycle. Politicians as punchlines Take NewsRevue, the world’s longest-running live sketch show, where politicians are turned into punchlines at industrial speed. Its latest target? Andy Burnham - or, more accurately, his doppelganger, pictured below in the middle. The joke, he tells us, is that there have been so many politicians coming and going that even satire risks suffering from political fatigue. But perhaps that revolving door is precisely why comedy matters. When the news cycle moves faster than our ability to process it, comedians can hold up a mirror - and make us think twice. Small talk Take Ayoade Bamgboye, the Saturday Night Live UK star who won the Best Newcomer prize at last year’s Edinburgh Comedy Awards. Her Fringe debut was critically acclaimed; this year she is turning her attention to one of Britain’s most baffling social rituals: small talk. Share It’s a reminder that satire doesn’t always need a politician in its sights. Sometimes the target is simply us civilians - the strange little rules and rituals we have collectively agreed to pretend are normal. Politics and Palestinian identity For British-Palestinian comedian Sami Abu Wardeh, pictured below, comedy has a more urgent job. His new show, Sami Abu Wardeh Hates You, asks who gets to hate, and whether anger belongs to everyone, not just the far right. His comedy confronts politics and Palestinian identity while refusing to surrender the simple business of making people laugh. Shakespeare meets climate crisis And then there is HAM: an “eco-hijacking” of Hamlet, which its creators describe as “a sordid wrestle between a vegan and a sausage-lover”. Shakespeare meets the climate crisis. Meat meets moral panic. The end result? You’ll leave promising to become vegan and swiftly bulk buying Linda McCartney sausages. HAM was created by theatre company Hotter Project, aka Ell Potter and Mary Higgins, pictured below. They say comedy helped them avoid the preachiness sometimes associated with climate activism - using Shakespeare as a vessel for uncomfortable questions about the planet, politics and the way we live. Perhaps that is satire’s secret weapon. It doesn’t necessarily make the world less absurd. It makes the absurdity crystal clear. And at a moment when reality increasingly feels like it has been written by a sketch writer, the Fringe is proving there is still plenty to laugh and cry at. Satire isn’t dead. It’s alive, subletting and having the time of its life at the Fringe. Subscribe Share Channel 4 News Leave a comment
250 for 250: Top 10 bigger than sports moments
As part of our celebration of America 250, MLB's content team has created 25 top 10 lists that capture the plays, people, rituals and moments that made baseball America’s game. We’ll be revealing five lists per week over the course of five weeks.
Kiros exudes why Colorado’s political times are a-changin’ at annual Denver Dems gala
Among Colorado’s few remaining bipartisan rituals are county and state party dinners. I was particularly intrigued by last week’s Denver Democratic Party’s 2026 Annual Gala, a “New Deal for a New Era.” Their glossy program featured an artist’s Technicolor rendering of Denver’s Red Rocks amphitheater. My always more far astute spouse suggested our world-renowned concert […]
Our Grandmothers Only Had 3 Products in Their Bathroom and Their Skin Was Better Than Ours, Here's What They Knew That We Forgot
You have probably spent more than you care to admit on serums, gadgets, and miracle creams that promised to change everything – only to end up back at square one. Meanwhile, the women who raised us seemed to manage effortlessly with a handful of drugstore staples and a few clever rituals they never bothered to...
How faith leaders and public health leaders can address homelessness—together | Harvard T.H. Chan School of Public Health
Harvard Chan School's Howard Koh discusses the importance of both health care and spiritual care for unhoused populations, and how both disciplines can contribute to ending the U.S. homelessness crisis.
Environmental Science Takes Root at Trevecca’s Urban Farm
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Adam Sandler’s daughter reveals his bizarre swimming pool ritual
Sunny Sandler revealed her dad Adam Sandler’s unusual swimming pool habit during an interview with Jimmy Fallon, who didn’t believe her: ‘That is not true at all.’
Corporate America's next assignment: save happy hour
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The business of back-to-school
Back-to-school shopping is more than a seasonal ritual for families. It is one of the country's largest annual retail events, generating billions of dollars in spending.For retailers, it is a critical sales period. For economists, it offers an early snapshot of how Americans are responding to rising prices, shifting consumer confidence and broader economic uncertainty.
After Hobbes vs Rousseau: Politics must move beyond human nature
Since the great debate between Hobbes and Rousseau, our political theory has been organised around a single question: is human nature essentially good or essentially corrupt? Graham Harman, the philosopher behind object-oriented ontology, argues that this is simply the wrong question to be asking. The real forces governing our collective fate - climate change, artificial intelligence, geography, and pandemics - are non-human; therefore, questions about human nature are not the central ones. Instead, Harman proposes a politics reorganised around our relationship to non-human objects and environments, in which quasi-government institutions incentivise and deter actions with the aim of extending the survival of the human race. “It is easier to imagine the end of the world than the end of capitalism.” This has become one of the most popular phrases among twenty-first-century intellectuals. Often misattributed to Fredric Jameson, it has been warmly embraced by such influential authors as Slavoj Žižek and the tragically departed Mark Fisher, and has fueled the notion that the major problem with the political Left is that it simply needs to become more speculative and creative. Naturally, this is never a bad idea in any human pursuit. But what if the political distinction between Left, Right, and Center itself results from a failure of imagination? SUGGESTED READING Hobbes vs Rousseau: are we inherently evil? By Robin Douglass This particular division has been with us only since the summer of 1789. During the simmering prelude to the French Revolution, it referred originally to the physical position in the National Assembly of radical figures on one side and loyal monarchists on the other. These positions are linked with two entirely different camps of modern political theory. On the Left we find a series of authors ranging from the moderate (Locke) to the supercharged (Rousseau) to the truly radical (Marx), all of them contending that exploitation of the many by the few justifies revolutionary overthrow of the existing order. On the Right they are countered by the likes of Machiavelli, Hobbes, and Schmitt, a group of thinkers convinced that corrupt human nature can be tamed only by force. In the words of the Nazi supporter Schmitt: “One could test all theories of nature and state and political ideas according to their anthropology and classify these as to whether they consciously or unconsciously presuppose [humans] to be by nature evil or by nature good.” This is the division we continue to face today, even in the daily retail politics of Western democracies.___Our species has regularly proven itself capable of both the noblest gestures and the most scathing cruelties, making it hard to define us as essentially either emancipatory or brutal in our aims.___The most refreshing feature of David Graeber and David Wengrow’s 2021 book The Dawn of Everything: A New History of Humanity was their awareness that the forced choice between Rousseau and Hobbes (as they put it) is no longer sufficient. Our species has regularly proven itself capable of both the noblest gestures and the most scathing cruelties, making it hard to define us as essentially either emancipatory or brutal in our aims. Far from being stationed “beyond good and evil,” we seem to be fully entangled with both. We are not naturally good or evil, Graeber and Wengrow contend, but naturally experimental and imaginative. They rest their case on the archaeological record, which seems to bear witness to numerous episodes of seasonally shifting governments and festivals, which vacillate in the same society (even in the same year) between the egalitarian and the dictatorial. Such praise of political experiment makes a good fit with the generally anarchist position defended by these authors. Yet it is also what I find most disappointing in their position. Although they are right that the forced choice between Hobbes and Rousseau falls short of what our new situation requires, the authors simply replace it with praise for the human being as a political tinkerer and performer. In other words, they give us just another theory of human nature, one that would not have been out of place in the sixteenth or seventeenth century. What other options might we have?___The time is ripe for a retheorization of politics on the basis of something other than human nature… We are not just alienated and limited by objects, but also empowered and unleashed by them___One fresh approach would be to treat politics within a broader framework than human nature, given that the polis does not exist in a vacuum filled exclusively with people. When Bruno Latour went to observe the baboons of Kenya with the San Diego anthropologist Shirley Strum, they jointly concluded that these primates were more socially interdependent than our own species. Each baboon is so reliant on the dynamics of the group that they find themselves locked into constant surveillance of their potentially dangerous peers. The group structure turns out to be inherently volatile. Humans, by contrast, are able to stabilize their societies to a large degree through the mediation of inanimate objects. Although one’s position in society may seem to fluctuate over time, considerable stability is produced through such items as apartment keys, wedding rings, and identification cards, all of them serving to secure us a place distinct from that of our fellows. The Italian philosopher Maurizio Ferraris has written at length about the crucial role of documents in establishing social relations, making him a hero among notaries in his country. Proper names and license plates cement our position amidst other humans, as do symbolic achievements such as graduation from a top university or distinguished wartime service with its various medals and ribbons. None of this is found among baboons, despite their closeness to us on the evolutionary tree: after all, we did share a common ancestor just 25 to 30 million years ago. SUGGESTED VIEWING The goodness paradox With Richard Wrangham The time is ripe for a retheorization of politics on the basis of something other than human nature, whether understood in the manner of the Left or of the Right. We are not just alienated and limited by objects, but also empowered and unleashed by them. But initially, it is true, we face non-human things primarily in the form of constraints. It would be difficult, perhaps impossible, to form a human civilization underwater, deep underground, atop Mount Everest, or in outer space. Human dependence on the non-social background takes on subtler form in discussions of political geography, especially unloved on the more idealistic Left. Consider the luckless position of Poland during World War II, sandwiched between Hitler on one side and Stalin on the other. By contrast, note the good fortune of the United States in not having a military peer positioned on any land border. Anglo-American geopolitics, since the writings of the American naval commander Alfred Thayer Mahan and the British geographer Sir Halford Mackinder, has been wedded to the notion that one or more liberal offshore naval powers should prevent any authoritarian “heartland” regime from gaining effective control of Eurasia. That remains the case whether the opponent is the impatient Napoleon, the swashbuckling German Kaiser, the villainous Hitler, the murderous Stalin, or the industrial juggernaut Chinese. In their current Foreign Affairs article “Heartland vs. Rimland,” Michael Beckley and Hal Brands analyze the current and coming state of the world on the basis of these same rather durable principles. In recent years a similar outlook has been embraced, in inverted form, by the Putin-loving Russian philosopher Aleksandr Dugin, an icon of the Rightist intellectual underworld. For Dugin, the Anglo-Saxons are an evil force bent on destroying the spiritually superior people of the land: much like Athens in its failed war with Sparta, or Carthage in its eventual collapse against Rome. But the shared notion on both sides is that any strategy that fails to take geography into account is likely to end up as a defeated form of excessive optimism.___When dealing with environmental degradation, then, we are doing business with forces that promise dire effects on our species as a whole.___More striking for us today than geography is the non-human object called climate, which threatens rimland and heartland equally. Even if we contend that humans are one hundred percent responsible for triggering the climate crisis, it remains non-human in the sense of being an independent force beyond our effective control. In a major work published just before his death in 2002, The Structure of Evolutionary Theory, the American paleontologist Stephen Jay Gould noted the tendency of evolutionary theorists to focus too closely on the fate of individuals in view of their successful or failed adaptation to circumstances. With climate change, however, we confront a force that goes well beyond the scope of any individual life. Whereas Richard Dawkins extended evolutionary questions downward from individuals to the sub-individual gene, Gould pushed it upward, speaking of entire species or clades as impacted by environmental change. The asteroid that struck the Yucatán 66 million years ago is only the most famous example of this sort. In the wake of that catastrophe, large animals needing abundant supplies of food were at a fatal disadvantage by contrast with the smaller birds and mammals of the planet. When dealing with environmental degradation, then, we are doing business with forces that promise dire effects on our species as a whole. The effect is to shift our attention away from individual beings towards the survival of the group.In the United States in particular, the COVID-19 pandemic sparked considerable backlash among those who asserted a nearly absolute degree of individual freedom. In California I encountered those who demanded that their businesses be allowed to reopen, that it was enough to cover their mouths but not their noses, or that they should have the right to enter any public area despite refusing vaccination. Yet public health is probably the clearest argument against libertarianism, which often merely asserts the autonomy of individuals against any claims of the commons. In normal times the individual is worth defending; under conditions that threaten the survival of part or all of our species, compulsion may be our only resort, as with perfectly reasonable blackouts and rations in wartime. To rebuild human society under the constraints of climate change will be one of the great challenges of the century to come, as will our improvised grappling with artificial intelligence. Such phenomena pose existential risks for humanity, and leave far less room for tolerance of individual brattiness. Cases are mounting of devastating wildfires caused by arson. Recently it was reported that there is even a website where one can bet on the location of coming wildfires, raising the specter of deliberate blazes set to collect on wagers. The death penalty has steadily lost support in a world where many stress the infinite value of human life. But if we focus instead on entire ecosystems, those who purposely burn the forests may begin to look worse than serial murderers.___The politics of the future may be splintered by disagreement over such topics as how to manage our environing background and how to permit or restrict the entry of new objects into the political sphere.___So far I have spoken of force, authority, and punishment: measures sure to have greater appeal to those who identify with what we know as the Right. But other implications of the post-anthropocentric world are likely to have different backers. If non-human objects are seen as structuring political space, it stands to reason that they can no longer be introduced solely by the pace of technical breakthrough. Fields ranging from cybernetics to energy will demand increased politicization once they are reconceived not just as products of individual human investment, but as renovations of collective political geography. This need not involve world government, with its inherent risk of tyranny, but may involve quasi-governmental enforcers of prestige along the lines of a less corrupt FIFA or International Olympic Committee, punishing deviant states not with violence but with less tangible incentives.Politics will never lose its historic links with conflict and faction. But rather than factions aligned by differing theories of human nature, the politics of the future may be splintered by disagreement over such topics as how to manage our environing background and how to permit or restrict the entry of new objects into the political sphere. This will prove just as incommensurable with the modern Left/Right spectrum as a globe is with a two-dimensional map.
From Louisiana, the sound of somewhere else: How a geography game connects us
Some morning rituals help us wake up. Others help us feel connected. This one does both.
Week in Politics: Iran War; Trump attends solemn ritual; nuclear deal with Saudi Arabia
The Trump administration is seeking tens of billions of dollars in supplemental appropriations for the Iran War, a war which the president and allies have repeatedly claimed is already won.
Ambassador Burch clarifies view on pope’s role in politics, war amid pushback
Burch said his recent comments to the New York Times were not meant to imply that Pope Leo’s statements about the Iran war should be seen as simply diplomatic — rather than spiritual — guidance.
Northern Arapaho Business Council crafts policy governing 'outside organizations' after sermon sparks outrage
Protests, Sunday services continue after Foundations for Nations pastor goes viral with call for tribal members on Wind River Reservation to reject their traditional spiritual ways.
What scientists felt when approaching Egyptian mummies will truly shock you - Futura-Sciences
The Surprising Role of Scents in Ancient Egyptian Burial Rites In ancient Egypt, smell was far from a trivial detail: it was a crucial part of funerary rituals. Pleasant fragrances were linked to the gods and purity, while foul odors were a direct reminder of decay and death. For Egyptians,...
'The Odyssey' review: Christopher Nolan's new movie is an unexpected spiritual sequel to 'Oppenheimer'
Christopher Nolan makes Homer's material his own — and becomes an Oscar frontrunner in the process.
Why Singing Is One of Sports' Most Enduring Rituals
Whether their team is winning or losing, people have an odd tendency to sing. Psychologists explain why.
Magic, Memes & Meditation: Sotce's Summer School Diary
The internet's favorite spiritual poster takes NYLON behind the scenes of her Summer School in Estonia through an exclusive photo diary.
Scientists decipher how a psychedelic substance is created, then engineer a plant to produce several at once
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Armiger Entertainment Launches Kickstarter Campaign for Tenchi Galaxy Anime Pilot
Tenchi Universe director Hiroshi Negishi returns for spiritual sequel with hopes of full new series
10 reasons Wimbledon still feels like sports’ greatest summer ritual
Every summer, the tennis world turns its attention to the grass courts of the All England Lawn Tennis and Croquet Club in London. The 2026 Championships, Wimbledon has already produced memorable moments in the first round, with established champions, emotional…
How 'Bad Santa' brought naughty Billy Bob Thornton onto 'Landman'
If you've ever thought that you'd seen Billy Bob Thornton's Tommy Norris before, you're jolly right. The "Landman" central character is the spiritual cousin to Thornton's infamous role as Willie
This Simple Nightly Ritual Improves Nail Health
A dermatologist explains the benefits of nail oiling, as well as which types work best and how often you should apply them.
Los Alamos Faith and Science Forum launches 2026 Summer Series - Lutheran Alliance for Faith, Science and Technology
The Los Alamos Faith and Science Forum's 2026 summer season is on, offering weekly presentations on humanity’s most enduring scientific and spiritual questions.
Psychedelic Science 2027 Speaker Submission Invites the Field to Bridge Promise and Practice
Psychedelic Science 2027 (PS27) convenes May 3–7, 2027, at the Colorado Convention Center in Denver under the theme “Bridging Promise & Practice”PS27’s speaker submission is now open through Friday, September 18, with no planned extensionsPS27 welcomes proposals across science, therapy, policy, culture, industry, the humanities, spirituality, connected movements, and the wisdom traditions that have carried this work for generations DENVER, June 25, 2026 (GLOBE NEWSWIRE) -- The Multidisciplinary
Joe Manganiello turned to shamans and pagan rituals during seven-year health battle that nearly killed him
Joe Manganiello survived multiple near-death experiences during a seven-year battle with an autoimmune-related illnesses. He opens up about it all in his memoir.
Burial site of all female extinct human relatives baffles scientists
‘Homo naledi’ may have had complex death rituals and funky gene
Men’s Health: Caring for the Body, Mind and Spirit
FORT POLK, La. — Seeking help is often viewed as a vulnerability in military culture, but healthcare providers at Bayne-Jones Army Community Hospital are reframing it as a tactical strength. In observance of Men's Health Month, a BJACH family physician, a mental health provider and the hospital chaplain have partnered to deliver a unified message: peak military readiness requires actively maintaining the body, mind and spirit. From utilizing routine screenings to leveraging physical discipline to build mental resilience and cultivating a strong spiritual community, the team outlines actionable steps to overcome the physical, emotional and isolation barriers that uniquely impact men.
Beer can boost ‘spiritual or mental’ health, says Kirin president
Japanese brewer’s Takeshi Minakata says alcohol ‘can be a good thing’ as it ‘helps make people happy’
Commuity invited to Christian Science discussion on June 25
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How J.D. Vance Found His Way to Catholicism
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Mind, Body, Soul: Self-Care Is Health care Community Health Day
Ethan Temple Seventh-day Adventist Church invites residents throughout the Miami Valley and surrounding communities to attend its “Mind, Body, Soul: Self-Care Is Healthcare: Community Health Day” on Saturday, July 25, 2026, at Ethan Temple SDA Church, 4000 Shiloh Springs Road, Clayton, Ohio 45315.The free community event is designed to promote holistic wellness by addressing physical, mental, emotional, and spiritual health while connecting individuals and families with valuable healthcare and community resources.The day opens with Morning Worship at 11:00 a.m., featuring guest speaker Alberta Scruggs, a licensed registered dietitian and nutritionist, who will share practical guidance on nutrition, self-care, and healthy living. Following the service, attendees will enjoy refreshments and a light lunch before taking part in the afternoon's health screenings, community resource fair, and wellness-focused activities.From 2:00 p.m. to 5:00 p.m., attendees will have access to free health screenings provided through a partnership with Premier Health, along with information and resources from local health and human service organizations.A Community Health Fair from 2:00 p.m. to 3:30 p.m. will feature representatives from several organizations such as Black Women’s Health Initiative, CareSource, and many more.Recognizing the growing importance of emotional wellness, the event will also feature a Mental Health Panel Discussion from 3:30 p.m. to 5:30 p.m. led by respected professionals in behavioral health and counseling. The panel will provide an opportunity for open conversation, education, and community engagement around mental health awareness, treatment, and support.In addition to health services and educational opportunities, attendees will receive complimentary lunch bags while supplies last, and school supplies will be distributed to students and families while supplies last.The Community Health Day is open to the public and free of charge. No registration is required.
New Business Licenses: 6.12.26
Dozens of new businesses in Chesterfield and Henrico this week, including spiritual coaching, furniture, seafood, restaurants, hair stylists and more. (BizSense Pro required)
How Revolutionary Politics Make Art and Spirituality, Better
What if I told you, there’s a dynamic combination of art, politics and spirituality? One that fits our needs. One that fits this moment. It is Mass Line politics and American Romanticism.
Baton Rouge walkers of Camino de Santiago share stories of churros, chocolate, beauty and pain
The Camino de Santiago pilgrimage offers spiritual, social and physical challenges as walkers from around the world connect and search for meaning along the centuries-old trail in Spain.
The strange history of baseball’s superstitions: ‘Magic is in the sport’s very structure’
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Word on the Street: Election-night parties prove politics cures the loneliness epidemic
Watch parties, campaign friends and the ritual 8:45 p.m. vote drop create a rare sense of belonging in an increasingly disconnected age.
Pope Leo plays tennis religiously as part of an Augustinian devotion to sports and spirituality
PARIS (AP) — When Pope Leo XIV was elected last year and it emerged that he was a tennis player, his love of the sport was quickly celebrated during an audience with top-ranked Jannik Sinner.
What’s special about the Red Sox anymore? (*Besides Fenway Park)
I’ll give the Red Sox this: they can successfully sabotage everything else six ways to seven, but Fenway Park is beautiful until the end. Among MLB stadiums, it’s exactly as spiritually lovely as Wrigley Field, and if there’s anything at which these two environs have been the best to ever do it, it’s lulling the […]
Free lecture on spiritual healing by Nikki O’Hagan at Monadnock Center
Join Nikki O'Hagan as she explores the power of Christian Science healing and prayer in addressing difficulties. Free public lecture on June 11.
The Lab Chores Scientists Secretly Love
From aligning pipette boxes to wiping down benches, researchers share the quiet, meditative rituals that help them recharge amid the chaos of scientific discovery.
How integrating tradition and self-care has strengthened public health in the Americas
On 13 May 2026, a regional dialogue for the Americas titled, Innovative Experiences to Strengthen Health and Self-Care through Traditional, Complementary, and Integrative Medicine, was hosted by EsSalud, the government agency responsible for social security and health care in Peru.The event brought together representatives from the World Health Organization (WHO), the Pan American Health Organization (PAHO), WHO collaborating centres, the health sector and academia. It presented regional perspectives from BrBolivia, Brazil, Mexico and Peru to explore how self-care and traditional medicine can strengthen public health, empower communities and support more inclusive models of care. Across all four countries, a clear message emerged: traditional medicine is not being positioned as an alternative to formal systems, but as a way to strengthen them. In the Americas region, the challenge is to consolidate intercultural and holistic care, with the aim of strengthening the healthcare system – making care more preventive, culturally relevant and community-based.Peru: institutionalizing complementary care over 28 years Dr Martha Villar López from EsSalud Peru demonstrated how integration can be institutionalized over time. With nearly three decades of investment, including a research programme dating back to 1998, traditional medicine is now embedded within public health infrastructure. EsSalud’s flagship programme, Reforma de Vida, operating as Prevenir, takes multidisciplinary teams into workplaces to reduce and detect risk factors for chronic noncommunicable diseases. Education cycles are structured around three pillars: celestial nourishment, focused on life purpose and movement; terrestrial nourishment, centred on regional food and healthy diets; and human nourishment, addressing identity, relationships, stress and spirituality. Grounded in Andean cosmovision and the principle of the ayllu, the programme aligns with local cultural values. Since 2007, it has trained over 6600 health leaders, certified more than 3100 health-friendly organizations and built alliances with nearly 11 000 employers.Bolivia: legal recognition and medical pluralism Adelino Pau Carpacheco, an 82-year-old Callawaya healer, described working with more than 220 medicinal plants, supported by deep generational knowledge. Traditional healers and plant medicine are highly respected in the country. Bolivia’s contribution also highlighted the role of policy in enabling integration. Through Law 459, traditional medicine has been formally recognized within a legal framework and led the country to medical pluralism where traditional medicine coexists with biomedicine, and both are now offered free of charge through the public health system. Mexico: preserving Indigenous knowledge and reinventing food culture Mexico presented two complementary approaches focused on knowledge preservation and food systems. In Veracruz, communities partnered with a university to safeguard Totonac traditional medicine through a diploma programme launched in 2019. This collaboration has already produced practical outputs, including manuals and a dictionary, helping to sustain knowledge at risk due to migration and generational change. Alongside this, Dr Hernán García, Directorate of Traditional Medicine and Intercultural Development – Mexico, explained how the Dieta de la Milpa programme addresses Mexico’s dual burden of malnutrition and rising noncommunicable diseases. Rooted in traditional Mayan cultivation systems and ingredients, it promotes healthier diets through community-led, intercultural approaches involving local authorities, Indigenous leaders and cooks. By reconnecting food, culture and health, it offers a practical pathway to prevention. Brazil: community therapy as a public health tool Brazil’s experience centred on Integrative Community Therapy, a methodology developed over 40 years ago by Dr Adalberto Barreto and now used in more than 47 countries. Therapy circles create spaces where participants share experiences and coping strategies, building social support networks at very low cost. Within Brazil’s Unified Health System, the approach has expanded rapidly since its inclusion in national policy in 2017. By 2025, more than five million integrative practice procedures were delivered annually in primary care, with registrations for this therapy increasing by over 500% in eight years. The main challenge now is equity, with access still concentrated in urban areas such as São Paulo. A shared regional direction against a global backdrop Drawing these experiences together, Dr Natalia Aldana of the TCIM Network of the Americas highlighted the shared outcomes of the interventions discussed. Such approaches strengthen healthy behaviours, social networks and community resilience; they are low-cost, adaptable and enable active participation in care, while showing potential to reduce the burden of noncommunicable diseases.The regional momentum mirrors a broader global shift. Dr João Paulo Souz, Director of BIREME (Latin American and Caribbean Center on Health Sciences Information), the specialized center of PAHO/WHO, emphasized that the Global Traditional Medicine Strategy 2025–2034 promotes a vision centred on people, evidence and integrated use. He noted that health should be understood through the relationships between people, community, nature and spirituality. Self-care interventions as a critical pathway towards universal health coverage Dr Manjulaa Narasimhan, Unit Head for Sexual Health and Well-being across the Life-course at WHO, delivered a presentation titled Advancing Self-Care in Traditional Medicine: Aligning the WHO Traditional Medicine Strategy 2025–2034 with the WHO Self-Care Framework, co-authored by Dr Geetha Krishnan Gopalakrishna Pillai, Unit Head for Research, Data and Innovation at the WHO Global Traditional Medicine Centre. WHO recommends self-care interventions for every country and economic setting as a critical path to reach universal health coverage – and traditional medicine acts as a bridge for self-care. Dr Narasimhan explained that traditional medicine contributes most effectively to self-care when embedded directly into primary health care, not operating in parallel, siloed systems. This, she stated, “is possibly the only sustainable way to deliver continuity of care that meets the needs, rights and priorities of communities and individuals”. The Global Traditional Medicine Strategy 2025–2034 is a move towards a more people-centred approach to health care that champions holistic approaches to health equity and patient autonomy.The integration of traditional medicine and self-care requires collaboration across disciplines, clear referral pathways, trained health and care workers, and strong leadership that supports integration. The WHO self-care competency framework defines 10 key competencies for health and care workers to support self-care in their clinical practice, supported by the WHO guideline on self-care interventions for health and well-being. These documents help health-care workers safeguard their own well-being and ensure that care is consistent, safe and grounded in shared standards and values.Together, the discussion through this dialogue points to a fundamental shift in how health systems are designed in the region, and globally, towards models that are more inclusive, culturally-grounded and responsive to the needs of the communities they serve. It is a move towards a system where traditional medicine is respected and responsibly integrated, where self-care provides empowerment and evidence-based care, and where health systems are supportive rather than being distant from these systems.Traditional medicine perspectives from Bolivia, Mexico and Peru - WHO's "Restoring Balance" seriesInnovative Experiences to Strengthen Health and Self-Care through Traditional, Complementary, and Integrative Medicine was streamed in Spanish, with Spanish and Portuguese subtitles. Recordings are available through the CABSIN YouTube channel with Portuguese subtitles and on the BVS MTCI Americas YouTube channel with Spanish subtitles. Dr Narasimhan’s session can be watched in English on both channels.
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