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Science must move from materialism to mystery

Theoretical physicist and neuroscientist Àlex Gómez-Marín argues that modern science has become trapped in a framework that mistakes matter for the whole of reality. In this wide-ranging interview, Gómez-Marín challenges the foundations of materialism, defends the scientific study of near-death experiences, and calls for a new type of science grounded in mystery and a renewed sense of the sacred. He suggests that abandoning materialism could open the door to a deeper understanding of consciousness, death, and the purpose of human existence. Simon Custer: You are both a theoretical physicist and a neuroscientist, and you have also been fiercely critical of materialist theories of mind and consciousness. What do you think the ultimate nature of reality is?Àlex Gómez-Marín: I don't know what the ultimate nature of reality is, but what I try to first assess is whether the stories that they [mainstream science] have told us about it are right, or maybe whether there are other alternatives. That's why I've been a fierce critic of materialism. As a scientist, I realized that they had sold us this idea that to be a good scientist you also had to subscribe to many other -isms, like materialism, reductionism, and even secularism. And so first I think one needs to unmount these -isms, and then, as is happening today in consciousness studies, we have a huge landscape where there isn't only one game in town, the idea that matter is the only thing that really exists. But because we are studying the hard problem of consciousness, it may be the case that other views of reality, like idealism, or even dualism, or other theories like dual aspect monism... these are philosophical ideas that now, I think, have room in science to be taken seriously. How does something like materialism relate to dualism or idealism? What is materialism in the first place?Well, materialism is the philosophical position that matter is the only really ‘real’ thing in the universe. And I think that worked kind of well because science started 400 years ago and Galileo made that split, I call it the foundational wound. It was a great business move.He said, let's start doing science on that portion of reality that lends itself more easily to mathematization and measurement. So, for some reason, the solidity of this table or the movement of planets lend themselves very well to this foundational idea of science. But as time went on, 400 years later, we realized that we had forgotten the other side, which is what really matters.What really matters is pain, is love, is feelings, sensation, consciousness, which is very hard to define, but very intimate. We all know what it is. It's that thing that disappears when we go into deep sleep and comes back in the morning. SUGGESTED VIEWING On the edges of knowledge With Michael Shermer, Rupert Sheldrake, Güneş Taylor It's what it is like to be, as Nagel said. It's the feeling of being alive. So, materialism is good to study certain things, but then when it ossifies into this ideology and then is dressed like science, now it's preventing us from understanding these key questions that are really that everybody wants to know.Why are we here? Why do we feel reality? Where do we go when we die? And so we need other ways. We need pluralism. I'm only asking for having more options on the table and taking them seriously. Why does materialism fail to explain consciousness? For example, if you were to lobotomize me, I would not be a functional human being. What do you say to someone who might think that materialism adequately explains the mind?Well, here we could speak about different things. We could talk about physics or about neuroscience. I happen to have training with both.For instance, for neuroscientists, 99% of them, I'm not included in that portion, believe that the brain can only be a productive organ. It's an organ that somehow, somewhere, consciousness emerges. It's like a lamp. And then something happens, magic happens, and then consciousness emerges.That's the position you need to be if you're a materialist because if the only really ‘real’ thing is matter, then you need to say, just give us some more time and money and we'll figure out how mind emerges or is produced from matter. There are many philosophically sophisticated ways of criticizing this.Now there's another option, which is the brain as a permissive organ. This was said by William James more than 100 years ago.Now then the brain wouldn't be like this machine, like for instance, a heat engine whose smoke is consciousness, which is what we would have in the first big model, the productive model. But in the permissive model, the brain would be a kind of a filter. And so the brain would still have a very important role in consciousness, but it wouldn't be a productive role.It would be permissive, much like a filter or much like a prism which would receive light. And - I'm speaking metaphorically - it would receive the light of the mind and then it could reflect it and refract it.Now, with these two big options on the table, I think we can make progress into what I call the edges of consciousness, which are all these experiences, weird experiences that many people have, but we don't talk about enough, like near-death experiences, precognitive dreams, synchronicities. These experiences are very important for humans and they have a place in the permissive hypothesis and they are literally impossible in the productive hypothesis. So that's yet one more reason to explore alternatives to materialism. There may be anecdotal evidence for near-death experiences, but is there robust evidence that would be accepted by the majority of scientists who subscribe to the scientific method?Sure. And the plural of anecdotes, someone said, is data.And there's a lot of data. Actually, this year is the 50th anniversary, half a century, since Dr. Raymond Moody realized that we have two ears and one mouth and started listening to what his patients had to say about their experiences while they were clinically dead.The heart had stopped, breathing had stopped in these patients. These patients would come back and tell him these amazing stories that some people may say are hallucinations, but for the patients were hyper-real, like seeing light at the end of the tunnels, seeing deceased family members waiting for them, feeling bliss.___I would say the evidence suggests that the mind can survive the death of activity of the brain.___And so he and others started taking them seriously and writing their accounts down. And then you can do a science based on that material of experience that people have. Now, on the more objective side, more recently people have started to measure what's going on in the brain when people are clinically dead and brought back. This has opened a proper field of study, which is near-death studies.Evidence is a difficult word, because sometimes people think that when you say evidence, this is just the final proof. Evidence is like in a jury. You bring testimony, you bring pieces of data that point in one direction or another.I would say the evidence suggests that the mind can survive the death of activity of the brain. When brains are broken or shut off, there can still be mind going on. And that's revolutionary.That would entail that when we die, it's not game over, which, by the way, is the thesis of materialism. If consciousness survives, materialism dies. It's game over for materialism if something of us continues after we die. Do you think that there is mental continuity after death?Well, I think so, and I believe so, and I could also say I may have experienced it myself, because four years ago I had a near-death experience. I was in the hospital, I lost a lot of blood, and I saw those beings at the end of the tunnel, three beings, and there was yellow light. I was in a well, I was looking upwards, and I hadn't read about NDEs by then, but when I came back from this experience, I decided I would try to integrate this also in my professional life. Not just my personal life, of course, but my professional life as a physicist and as a neuroscientist. So I may have had the experience of glimpses of what an afterlife would be, and I'm not ashamed to say it in this way, and then one can do science of it, and then one can do philosophy of it.One can think about what -isms we were discussing, what views on reality would allow those experiences to be really ‘real,’ as opposed to, well, poor guy, the brain was kind of broken, it must have been a hallucination. Do you have a view about whether individuality or “the ego” persists after death, or whether we sort of merge into some sort of cosmic consciousness instead?I don't know, but my view would be along those lines you're suggesting. I think we could speak about a kind of universal mind, and then the problem is not how we emerge from matter, but how we fragment from a more holistic consciousness into these individual eddies and then when we die, this kind of dissipates.But I'm not sure. For instance, idealism would promote that view, but then what would survive of us after these eddies just vanish and become again the big Consciousness, I'm not sure what that would be. I don't know for sure, but I would tell you I believe something of us survives.And there are other lines of research, not just near-death experience, that can address this really hard question of survival. For instance, there are children who remember previous lives. This was studied by Ian Stevenson at the University of Virginia for more than 50 years.___Research takes place within a selection mechanism that also sometimes reinforces things that are not very scientific.___It's amazing research. He went all over the world, especially in the East, and collected all these case studies, all these stories. In plural, these were data of kids, very young age, who would describe up to 40 items that then he could go and verify.There was no internet. There was really no way the kid could know. Why would the kid say that when I was living in this other body and I was a woman and that's how my house would look like or that's how I would die, right? Again, there is evidence, not proof, but there's evidence not only that something weird and interesting is happening as we cross the threshold, but also when we come back to this life.Scientists should not be afraid of studying this, but they are because there's stigma. There's usually stigma upon the enigma, and this is so unfortunate. And one of the reasons is because of the ideology of materialism, because those things cannot be possible. What is wrong with the politics of science such that they have generated this stigma?So many things. Science is a human activity to begin with.So it falls prey to all our passions and ego and greed. That's one thing. Science is a job for the good and for the bad.You need to get a salary. You need to get grants. Research takes place within a selection mechanism that also sometimes reinforces things that are not very scientific.And then, we didn't have time to unpack this, but science for many years become entangled, as I was suggesting before, to other -isms, materialism, secularism. So anything that smells like the afterlife, people may think has to do with God, and then they freak out.Anything that suggests that there's something about the mind that may not need a physical material substrate to exist, it smells like non-materialism. So, all these -isms are ideologically blocking that kind of research, and then there are all these sociopolitical constraints as to what should be studied and what shouldn't be studied.I call it the backstage of science. Sometimes we scientists or science communicators seem to speak as if the data is the only thing that matters. We say, well, data and theory.But then there's a third leg of this stool, which is all the politics that goes behind the scenes. And we often don't speak about this, and it's quite vicious and petty, and it's very real. Why is materialism so attractive to most scientists?Well, an easy answer is because we've grown up with it.It's what the educational system promotes, and that's what you hear when you go to university. So it's like growing in a culture. It feels like the air in which you breathe.So it's very hard to begin with to detect, well, maybe there's another alternative. Maybe there are other ways of doing science, other environments in which one could do science. That's one reason.And other reasons maybe are more profound, and I'm not qualified to explain them, but I could say, looking at this 400-year history of science, since it started around 1623 with Galileo's book The Assayer, that science went and coupled with all what's going on in the West.And so the fall of religion, you could say, and science presented us this new alternative that then could be coupled very well with other -isms, and this idea of growth, and then science losing its good twin brother, which was philosophy. There's a whole natural history of science starting as philosophy, kind of emancipating or breaking out from philosophy, and then marrying technology, and then marrying other social systems.From that point of view, materialism is a very convenient idea to propose. There were attempts, like the German idealists tried to do a more romantic science. But no, the idea prevailed, like Francis Bacon said: You should pursue nature through all her corners, he said, and make her spill her secrets.Our attitude towards nature in the science that dominates is very much reflecting how we treat nature in our society, in our culture, like a resource to extract secrets by force and then dominate it. How is materialism related to the notions of growth and progress? What's wrong with having a productive citizenry?This is another very interesting and very difficult question to answer.But there's this recent book coming out by Paul Kingsnorth. In it, he explains this idea of the machine and this idea of progress. And this, again, this conflation of more is better, of we need to go forward always, and convincing us that the way to do that is to continually extract more from nature. But because we don't have the religious context anymore, because God is dead, then what do we have? We have what we can do as humans with our own gadgets.It's kind of the story of the Promethean fire. We will just build anything to make ourselves God.A good example today is transhumanism. Transhumanism is this pseudo-religion dressed in technoscientific language whose goal is very religious. They promise immortality, they promise redemption, they promise transformation of the entire natural world, but it's done by human means through technology. Are you suggesting that we can't have ethics without religion?Well, we should have ethics with or without religion. That's another pruning that has happened in science. We say, forget about aesthetics, although some physicists still think that beautiful means probably true, and forget about politics. We pretend there's no backstage of science, and even let's forget about ethics.___Science needs to be in the service of mankind.___Scientists, when they become more like engineers, they're just thinking how to make things work so that they can go to the moon, go to Mars, make machines that think, but they don't think whether that's a good idea.And also consider metaphysics. Many scientists for a long time pretended, and maybe that comes from the stream of positivisms, that really one doesn't need metaphysics at all, except that materialism is always the metaphysics running the system.You see, it's not just ethics. It's the pruning of all of these, you could say, five main legs of philosophy that just makes a kind of unconscious science, a science that doesn't really know what it's doing. It's doing it very well locally, but it just doesn't know what it's doing globally. Do you think science has to have an ultimate vision and purpose behind it for it to be effective or for it to be meaningful and transformative?Yes, a way I would say that is that science needs to be in the service of mankind. And it hasn't been that. And we can see it through, you know, when we discovered the secrets of the atom, and all of a sudden, the Manhattan Project, and then we create nuclear weapons.And now we're trying to crack how machines may think, and now we're creating this mess, right? So science needs to be in service of mankind, not in service of a few ideas that maybe want to make more money or just dominate upon nature. What about planes, trains, automobiles, and modern medicine? Hasn't science served mankind by helping us develop those technologies?Yes and no. I see where you're going, and it's fair.I came here by plane, and it's a blessing. When I almost died, the surgeons did their job, and they saved my life. But these two forced choices between Luddites and Silicon Valley types, I think, of course, it's a false dichotomy.Progress, in a way, it's good, but we often don't speak about the dark side of the moon. We say the great things that progress has brought, and we don't speak about the disasters, the side effects that it has come with, and the same when we promise new technologies. We tend to think that any technology is great, that email is going to save us so much time because we don't need to write letters and send them anymore.Is that true? I spend so many hours a week writing emails. Let's just say there are great things about it and bad things about it. People like Harvard psychologist Steven Pinker, for example, argue that we've made moral progress over time because of the Enlightenment. Do you think that's totally wrong-headed?I think he's emphasizing a side of the moon, and he does that very well, and you can find tons of plots where there's a slope going up and say it's great. But I think he should also tell the not-so-friendly story.But if your ideology is just to resist and continue to explain that the Enlightenment is the best thing ever and reason is the best thing ever… this feels to me like you're worshipping these abstractions.I'm very critical of it and also of these, again, science communicators and scientists that say, Oh, science says, in the name of science, experts say. It's like, come on, let's be careful because we can shoot ourselves in the foot by putting forth to the people an image of science that we know is not really true. Recently there's been a resurgence of spirituality and of people who say that they're spiritual but not religious, especially in the United States. If materialism is going away, what is going to fill that gap? Are we going to return to traditional religion? Do you see that being connected with the rise of the political right?I'm not a fortune teller, so I don't know what's going to happen. But, yeah, we could say we're in this post-materialist age and even post-secular age. One cannot come back to the past, but maybe just to contact with the roots is a good idea.What do I mean by that? I think we need to do a science 2.0, a science that says thank you to Galileo and thank you to materialism, but we need to reinvent even a new kind of scientific method. We need to do so in a culture where we realize humans cannot thrive in a vacuum where there's this idea that the sacred has to be removed.Now, how do we do that without bringing in back all the vices of religion? I don't know. I'm from a Catholic country.Here we are in England, so there are differences and interreligious dialogue has always been a challenge. But I think maybe a way of putting it is: after all these conflicts and branchings I was quickly alluding to, science from philosophy and then also from religion, now there's a time of reconciliation perhaps and maybe debates in the proper sense, like exchange of ideas in service of learning and getting into something higher than both poles. We need science to talk to religious people and it's interesting when people say they're spiritual and not religious.I think this is just a way of saying, no, I don't want to go back, I want to go forward. But at the end of the day, religions have offered us practices and grounding that we now desperately need. Everybody can and should just meditate or pray or do whatever they want, but we're in a crisis and it's time for reconciliation. What do you say to critics that say you are merely projecting our need for meaning onto a fundamentally indifferent universe?Yeah, I know that the typical science communicator says something like this. But we're not projecting. Human beings feed on meaning.It's the other way around. If you're a materialist, because the only thing that there is is matter, all that comes next, free will, consciousness, meaning, this is a kind of illusion that we need to explain.They're just craving for meaning, but there isn't really for them. I would also like to remind my materialist friends that for decades, if not centuries, they've said in the name of science, we know that this and this and this doesn't really exist. I think now they sense they're forced to say, well, actually, we don't know. We've been saying, for instance, that there's nothing after you die, and now probably they need to admit that they don't know the answer.___We need to do a science 2.0, a science that says thank you to Galileo and thank you to materialism, but we need to reinvent even a new kind of scientific method.___So it's a moment to open up possibilities and also to gently but fiercely critique these claims that I think harm society. If you say in the name of science, get on with it, when your father dies, you'll never see him again. Well, what the F do you know about it? You haven't studied the literature, you haven't had any of those experiences, and basically what you're doing is you're just doing marketing on ideology. This needs to stop. Do you think that it's scarier for some people to entertain the thought that there might be life after death, compared to a materialist worldview where you just die, given that there might be consequences for unsavory behaviour?Well, death and dying is scary. It's maybe the ultimate ending. It's a limit on life, and when we're in this conquest mode, we don't like limits.And it also has, there's a shockwave backwards, so I think if you change your notion of what death is or may be, you live differently. It also has consequences, as you're saying, for the future because this is not our only goal here and we come back in whatever form. And again, different religions would say different things. I the East, they are more happy with the idea of reincarnation, and here in the West, there are other preferences. But in any case, it changes how we live, and that's really what matters.It's not about just projecting or imagining what we'll be after, but how we live now and also how we treat those who are dying. So it goes from the individual to the families, to the hospitals.Now in the near-death research I do, this has ramifications at all these levels, all the way to society.But our society is thanatophobic. It has a phobia of death. We don't want to hear about death, and this is another thing we need to put on the table and be willing to talk about it. Do you think that we might get closer to answering ultimate questions like why is there anything at all if we jettison materialism?That’s an excellent question, Simon. Two things: we should stop treating reality, I believe, as a great sudoku, as an enigma, as something that with intelligence, money, and time that we will crack and instead treat reality more like a mystery. And what you do for in front of a mystery is not to be the clever guy in a class and say “I’ll solve you” but more like “I will bow and you will transform me.”I know this sounds a bit like a scientist speaking like a mystic. But I think this reorientation is needed. In the end, we won’t crack the big questions, but they will transform us. If we free ourselves from this prison of materialism, the way we will explore these questions will be freer, more creative, and in service of mankind. Do you think exploring mystery is the reason why we are here?I think we are here because, and this pseudo-theological argument I’m making off the cuff, But the One, the Absolute, if there is such a thing, had everything except limitation. We are that absolute experiencing that contingency. It’s like an act of divine proprioception. It’s a wonderful adventure, it’s just incredible to be alive. Perhaps we have forgotten why we are here and the whole point is to experience the flesh.Let me end by saying this. I criticize materialism harshly. I bang on this dead horse, because I think it’s dead. But matter is a great mystery. So maybe my invitation is as follows: hey materialist friends, come here, let’s work on materialism 2.0! Consciousness is a mystery, but matter is also a mystery. The fact that we can have an intersubjective experience consensus, the fact that we can apply mathematics, that we can measure things... the physical world we take for granted, but it is a great mystery too.Maybe that’s related to your last question: why are we here? Why did spirit decide to incarnate? Being in the flesh may be a great thing if spirit decided to do so.Àlex Gómez-Marín, thank you very much.My pleasure.

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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

Oct 12 • 6:38 PM EDT • Health • pillarcatholic.com

Commuity invited to Christian Science discussion on June 25

BRATTLEBORO — “How Spiritual Perception Brings Healing” is the focus of a Christian Science talk by Alexandre Fischer, CS, to be given at First Church of Christ, Scientist on Thursday,

Jun 19 • 3:17 PM EDT • Science • reformer.com

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

Sep 16 • 1:55 PM EDT • Entertainment • audacy.com

Mass Effect Spiritual Successor Officially Reveals Redesigned Protagonist

Exodus reintroduces Jun following fan feedback

Oct 23 • 10:05 AM EDT • Technology • polygon.com

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.

Jul 22 • 2:14 PM EDT • Business • wyofile.com

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.

Sep 10 • 7:03 AM EDT • Health • newsday.com

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.

Jun 15 • 2:59 AM EDT • Health • wyso.org

Experts Warn: The Dangerous Blur Between Science and Wellness in Mental Health Bestsellers

A marketplace where labels blur In many bookstores, titles rooted in clinical science sit inches from glossy self-help guides promising instant serenity. That proximity can make rigorous research look interchangeable with lifestyle advice, especially when everything shares the same bright displays. Readers encounter a single aisle labeled “psychology,” even when the content ranges from peer-reviewed evidence to spiritual rituals. The result is a subtle but pervasive blur, turning a complex health landscape into a grab-bag of mixed claims. Why the shelves can mislead Retail categories are built for convenience, not for methodological clarity or clinical accuracy. When “development personal” or “wellness” becomes the default bin, evidence-based psychology competes with coaching manifestos and mystical manuals. The visual language of covers—calming color palettes, confident subtitles, glowing endorsements—flattens the distinction between randomized trials and anecdotal wisdom. In that aesthetic harmony, a guide on cognitive behavioral therapy may appear no more “serious” than a book on moon manifestation. The stakes for readers and patients Confusion carries real risks, including delayed care when people self-treat serious symptoms with untested routines. Vulnerable readers—facing depression, trauma, or anxiety—may be swayed by charismatic voices over careful data. Some messages frame recovery as pure willpower, which can amplify shame when symptoms persist despite effort. Others overpromise universal solutions, ignoring cultural context, diagnostic nuance, and comorbidity. “Shelving is not neutral; it shapes beliefs, expectations, and choices.” What professionals and retailers are asking Clinicians and public-health experts argue for clear, readable signage that separates science-based mental health from broader wellness. Books by licensed psychiatrists or psychologists that cite peer-reviewed studies could be grouped under “Evidence-Based Mental Health.” Adjacent space might host reflective memoirs, coaching workbooks, or contemplative philosophy—valuable in their way, but clearly labeled as non-clinical guidance. Booksellers emphasize their dual role as cultural curators and commercial actors, noting they respond to demand while striving for quality standards. How clarity could look and feel The goal is not to police ideas, but to help readers navigate with confidence. Transparent categorization respects reader autonomy while lifting the signal of credible practice. Clear tags—such as “scientific references,” “clinical overview,” or “personal narrative”—can work like map legends, turning a maze into a route. And when a book blends modes, hybrid labels can acknowledge both insight and limitation. A practical checklist for choosing wisely Check the author’s credentials: clinical license, academic affiliation, or relevant training. Scan the references: citations to peer-reviewed journals or reputable guidelines. Look for scope limits: clear statements about who the book is and isn’t for, and when to seek care. Seek methods, not miracles: approaches tested across diverse groups, with measurable outcomes. Watch the language: be wary of absolute claims, stigmatizing tones, or one-size-fits-all promises. Cross-verify with trusted bodies: national psychology associations or public-health agencies. The publisher’s responsibility Publishers can raise the bar by standardizing disclosure on methods, sample sizes, and limitations. Editorial policies could require conflict-of-interest statements, transparent citations, and plain-language summaries of evidence. Marketing should avoid medicalized framing for books that lack clinical validation, even when sales incentives press for bold claims. When a manuscript mixes reflection with research, honest jacket copy can prevent false equivalence. Coexisting without confusion Wellness writing can offer genuine comfort, perspective, and daily habits that support well-being. Scientific texts can provide structured tools, validated therapies, and realistic expectations for progress. The aim is to let these strands coexist, while giving readers the navigational cues to tell them apart. With clearer shelves, informed labels, and modest design tweaks, we can protect reader trust—and keep the aisle both inviting and intelligent.

Feb 6 • 3:13 PM EST • Science • iowaparkleader.com

Disco Elysium’s spiritual successor can’t escape its phantoms

Zero Parades: For Dead Spies carries the ZA/UM name, but the studio has changed a lot since its previous hit.

May 18 • 6:00 AM EDT • Technology • theverge.com

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.

Jun 11 • 5:59 PM EDT • Politics • indypendent.org

Warren Buffett is a Zen master

Warren Buffett is renowned for his investment advice. But the billionaire, who is retiring later this month at age 95, also is a font of spiritual wisdom.

Dec 14, 2025 • 6:00 AM EST • Business • cnn.com

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.

May 24 • 8:00 PM EDT • Health • who.int

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

Sep 17 • 8:00 AM EDT • Technology • gameinformer.com

Marina business owner arrested in alleged sexual assault during spiritual cleansing

Marina police said a business owner was arrested in connection with the alleged sexual assault of a woman who went to the business for a spiritual cleansing.

May 5 • 7:53 PM EDT • Business • ksbw.com

‘Christofascism’ is here: inside the slow demolition of US public health

From prescribing spiritual warfare to demonizing health experts, RFK Jr’s health empire has become a dangerous vehicle for a Christian nationalist worldview

May 3 • 9:00 AM EDT • Health • theguardian.com

Best 9: Top New Year's Eve events in Santa Cruz County arts & entertainment

Check out Wallace Baine’s Best 9 recommendations for things to do around Santa Cruz County on New Year's Eve (literally and spiritually) via Lookout’s BOLO events calendar.

Dec 24, 2025 • 2:48 PM EST • Entertainment • lookout.co

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.

Oct 9 • 4:03 PM EDT • Politics • americamagazine.org

Who is the spiritual leader of the Democratic Party?

Oct 5 • 10:57 PM EDT • Politics • cnn.com

How J.D. Vance Found His Way to Catholicism

Politically and spiritually, the vice president has been on a journey.

Jun 15 • 12:01 PM EDT • Politics • theatlantic.com

The guardians of the meteorites of the Argentine Chaco

About 4,000 years ago, an intense shower of these objects fell in the north of the country, turning it into a reserve of great astronomical and spiritual value for the Indigenous Moqoit people

Dec 19, 2025 • 11:00 PM EST • Science • english.elpais.com

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 […]

May 27 • 6:59 AM EDT • Sports • sports.yahoo.com

A national grant expands faith and health education - News

A new grant is helping Missouri State faculty teach students how to recognize and respond to the influences of faith and spirituality in care settings.

Dec 23, 2025 • 10:45 AM EST • Health • news.missouristate.edu

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.

Jul 30 • 8:00 AM EDT • Politics • iai.tv

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

Jun 30 • 11:23 AM EDT • Entertainment • centraloregondaily.com

Titans of Business honored by TBP in inaugural event

From finances to athletics to spirituality to charity and all points in between, they have made a significant impact in our community. In fact, you could even c

Sep 3 • 8:36 AM EDT • Business • fortworthbusiness.com

Guitar Hero spiritual successor Stage Tour reveals Xbox achievements months ahead of release

Stage Tour's release date was just revealed at Gamescom 2026, and we already have the Xbox achievements to look over, which have scanned in very early.

Aug 25 • 4:09 PM EDT • Technology • trueachievements.com

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.

Sep 22 • 7:11 AM EDT • Sports • sports.yahoo.com

New Program Explores the Intersection of Spirituality and Mental Health

The new YSM program, in collaboration with Yale Divinity School, is fostering spiritually informed conversations within psychiatry.

Apr 21 • 8:00 AM EDT • Health • medicine.yale.edu

Byron Donalds shows spiritual side in Southeastern University commencement speech

'This is what happens in the journey of life when you put God at the center.'

Apr 25 • 8:56 AM EDT • Politics • floridapolitics.com

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.

Sep 10 • 12:11 PM EDT • Health • mprnews.org

Social support, sleep and pain management linked to mental health in later life

Older Canadians who are socially connected, physically healthy, and spiritually engaged are significantly more likely to experience complete mental health, according to a new nationally representative ...

Apr 8 • 2:00 PM EDT • Health • medicalxpress.com

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.

Sep 20 • 6:00 AM EDT • Entertainment • cleveland.com

Rudy Giuliani reveals he had 'spiritual experience' while in pneumonia-related coma

Rudy Giuliani, 81, opens up about a 'significant' spiritual experience during a coma caused by severe viral pneumonia, saying he has since recovered fully.

May 15 • 7:43 PM EDT • Health • foxnews.com

'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.

Jul 15 • 12:00 PM EDT • Entertainment • yahoo.com

‘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 […]

Oct 15 • 8:00 AM EDT • Politics • minnesotareformer.com

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.

Oct 9 • 11:18 AM EDT • Entertainment • ew.com

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.

Sep 17 • 9:20 AM EDT • Technology • empireonline.com

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.

Jul 14 • 1:58 PM EDT • Entertainment • nylon.com

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

Oct 6 • 8:23 AM EDT • Science • tech.yahoo.com

The Biggest New Game Releases Of January 2026

Kick off 2026 with vampire adventures, a spiritual successor to Dino Crisis, and a cult of personality.

Dec 31, 2025 • 12:00 AM EST • Technology • gamespot.com

There's a hidden 'third eye' buried in your skull – and scientists think they've finally worked out why | BBC Science Focus Magazine

Far from a spiritual metaphor, a new theory is shedding light on the bizarre evolutionary quirks that gave us a hidden third eye

May 19 • 12:00 PM EDT • Science • sciencefocus.com

Bishop Espaillat Calls for Prayers for the Health of Pope Leo XIV

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Truth and Politics in the Age of Post-Truth

Get E-International Relations delivered to your inbox, free of charge. As you sign up, consider becoming a paid subscriber, or make a donation, to support our work. Subscribe This is an excerpt from Global Politics in a Post-Truth Era. You can download the book free of charge from E-International Relations. The term post-truth is by now so ubiquitous in describing the state of politics in the Western world and even beyond that the most pressing issue of the day appears to be about making democracy work in the era of post-truth rather than questioning the normalisation of the term itself in the first place. The critical turning point appeared to have occurred in 2016 when the term was chosen by the Oxford English Dictionary as ‘The Word of the Year.’ On its website, the Dictionary notes the transformation of post-truth from ‘being a peripheral term to being a mainstay in political commentary and connects ‘the spike in frequency’ directly with the Brexit referendum in the United Kingdom and the election of Donald J. Trump in the United States – both occurring in 2016. Paired with the noun ‘politics,’ post-truth is defined as an adjective ‘relating to or denoting circumstances in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief.’ The Oxford English Dictionary traces the first use of the term to a 1992 essay in The Nation by the playwright Steve Tesich as he reflected on the 1980s Iran-Contra scandal and the 1990–91 Gulf War: We are rapidly becoming prototypes of a people that totalitarian monsters could only drool about in their dreams. All the dictators up to now have had to work hard at suppressing the truth. We, by our actions, are saying that this is no longer necessary, that we have acquired a spiritual mechanism that can denude truth of any significance. In a very fundamental way we, as a free people, have freely decided that we want to live in some post-truth world (Tesich 1992, 13; emphasis added). He then continued, The Gulf War is over but the war at home goes on. The gulf between rich and destitute widens – between those of us who live in a modern post-industrial nation and those of us who live in the Third World countries of our inner cities. The present administration’s response to this internal crisis has shifted from benign to malignant neglect. The current levels of misery and decomposition of our cities and the economic gulags of our ghettos are acceptable. Since there is only so much hope to go around, there is a freeze on hope. The have-nots have now been reclassified as never-will-haves (Tesich 1992, 13). In the context of Tesich’s essay, truth includes both facts, as in what happens, and ‘moral absolutes,’ as in the ‘self-evident truths mentioned in our Constitution’ (Tesich 1992, 14). Together, these two notions of truth entail the obligation to both act and react. The two passages cited above show that even in the early post-Cold War years, Tesich was already deeply concerned that the American people are neither prepared to act on truth nor react to truth that is disconcerting, or what he calls ‘bad news’ (Tesich 1992, 12). Accordingly, Tesich’s insight as captured by the term post-truth is not that truth is irrelevant to what we know, but rather it is irrelevant to how we act. In contrast, ‘post-truth politics,’ as defined by Oxford as a term that pitches ‘objective facts’ against ‘emotion and personal belief’ such that the latter appears to have overtaken the former in shaping ‘public opinion’ and thereby, democratic politics. When Tesich’s post-truth politics and its current usage are juxtaposed, the two are in fact not identical in terms of what truth is and how it relates to politics. Against such consideration, this chapter provides a critical survey of selected historical events and theoretical considerations for the purpose of gaining a more nuanced understanding of the relation between truth and politics. Truth and Language One notable impact of post-truth politics is that language is being overtly deployed as a political weapon not only by politicians and those in power, but among the general population. It seems that once facts are irrelevant to the validity of what is being said, language becomes the platform for an all-out political contest in which what is said is no more than an act of will expressed as an assertion of power and/or an exercise in defiance. As early as in the writings of Thucydides (460–400 BCE), the vulnerability of logos – which is the human capacity for rational discourse in tumultuous times – was already noted. Thucydides belonged to a school of Greek thought which maintained that language is conventional and that the association between name and things is a result of ‘human use and habit’ rather than ‘nature or divine dispensation’ (Connor 1984, 99). The conventional nature of language means that it is incapable of providing its users with any independent criteria for judgement. In Thucydides’ study of the Peloponnesian War (431–405 BCE), the subversion of logos as seen in the manipulation of language was introduced through his account of the civil war in Corcyra (Thucydides 1972, 236-245). The war first broke out in 427 BCE between the pro-Athenian democratic faction and the pro-Spartan oligarchic faction before it spread to the rest of the Greek world. There was a general breakdown of law and order, resulting in extreme violence and death. Language underwent changes that were reflective of the events of the time. The English philosopher Thomas Hobbes (1588–1679) translated Thucydides’ description of the situation as follows: The received value of names imposed for signification of things, was changed into arbitrary. For inconsiderate boldness, was counted true-hearted manliness: provident deliberation, a handsome fear: modesty, the cloak of cowardice: to be wise in everything, to be lazy in everything... he that had been so provident as not to need to do the one or the other, was said to be a dissolver of society, and one that stood in fear of his adversary. In brief, he that could outstrip another in the doing of an evil act, or that could persuade another thereto that never meant it, was commended (Hobbes 1839–1845, 8: 348; Thucydides 1972, 242-243). What concerned Thucydides most was that the meanings of words are no more than linguistic conventions that require logos to support them. The Corcyrean civil war was a reminder that such capacity cannot be assumed. This is why history understood as an authentic account of what happens matters. Guided by logos, the historian’s task is ‘the search after truth’, which is established through ‘the absence of the fabulous,’ including ‘the rejection of myth and unverifiable stories’ (de Jonge 2017, 2). Thus, history plays an important role in facilitating the stability of language – without which distinctions and judgements cannot be rendered communicable. Just like Thucydides, Hobbes was a nominalist who subscribed to the view that there is no inherent meaning to words. Hobbes’ state of nature, where there is no common authority, is precisely one in which distinctions cannot be made. As Hobbes put it, there is ‘no Mine and Thine distinct’ nor is there distinction between ‘the notions of Right and Wrong, Justice and Injustice’ (1968, 188; emphasis in original). This is clearly an unsustainable condition for everyone. Behind Hobbes’ famous words that life in the state of nature is ‘solitary, poor, nasty, brutish, and short’ is his uncompromising argument for the ‘Leviathan’, which is described by the late American political theorist, Sheldon Wolin (1922–2015), as the ‘sovereign definer’ (Hobbes 1968, 186; Wolin 2004, 238–243). Accordingly, the social contract is importantly a ‘linguistic contract’ that binds all parties to ‘general names agreed upon’ (Peters 1979, 125; Hobbes 1968, 111). Through Thucydides and Hobbes, we can identify a line of thinking that sees politics as a contestation over the use of language, which is based on shared conventions and norms. Thus understood, politics is not a collective quest for the true nature of our being or an epistemological exercise in pursuit of true knowledge. Rather, politics is about humans living with one another by finding a shared language to communicate with one another on matters that affect them all. Truth is in that sense contingent on what is being said as opposed to setting the standard for it. In other words, truth is the embodiment of shareability among us. While truth as such ensures the viability of a political entity, truth by no means represents a normative standard to adjudicate among contesting actors in what they say, let alone in what they do. During Thucydides’ times, ancient China was also experiencing a tumultuous time as the ruling Zhou dynasty deteriorated into the period of the Warring States (481–221 BCE). This was when the rulers of Zhou no longer presided over the territories brought under its control through conquest. Instead of professing allegiance to the Zhou royalty, the lords of these territories became kings themselves to rule over their own land. The period was one marked by endless military campaigns as each of the seven major states aimed to conquer the rest (Lewis 1999). Yet, the period was also known for its intellectual vibrancy as different thinkers challenged the restoring of order among these warring states – including offering ideas and advice to rulers on good governance. Among these thinkers was Confucius (551–479 BCE). His thought, which came to be known as Confucianism, went on to become the state ideology of China from the Han dynasty (206 BCE–222 CE) until the end of the Qing dynasty in 1911 when China became a republic. The founding text of Confucianism was the Analects, which is a collection of dialogues between Confucius and his students as recorded by them. One key concept Confucius advanced is the ‘rectification of names’. Though the term only appears in one exchange in the Analects, it is considered a major aspect of Confucius’ thought. Generations of Confucian scholars from past and present, including Western academics, have debated over its interpretation (Makeham 2003). The passage in question reads as follows: Zi Lu said: ‘The monarch of the state of Wei wants you to govern the country, what is the first thing you plan on doing?’ Confucius said: ‘First it is necessary to rectify the names.’Zi Lu said: ‘Is that really what has to be done? You are being too pedantic, aren’t you now? How will you rectify these names?’Confucius said: ‘Zhong You, you are too unrefined. A gentleman, faced with a matter that he does not understand, takes a skeptical attitude. If names are not correct, one cannot speak smoothly and reasonably, and if one cannot speak smoothly and reasonably, affairs cannot be managed successfully. If affairs cannot be managed successfully, rites and music will not be conducted. If rites and music are not conducted, punishments will not be suitable. And if punishments are not suitable, the common people will not know what to do. So, when the gentleman uses names, it is necessary to be able to speak so that people understand. If one can say it, one can definitely do it. A gentleman should not be careless with words’ (Analects 13:3 in Cao 2016, 148). This translation is offered by the contemporary philosopher Cao Feng. As Cao notes, the passage is what started the whole debate over ‘exactly what kind of names did Confucius... wish to rectify’ (Cao 2016, 148). Of the three major groups of interpretation examined by Cao, beginning with classical Confucian scholarship, one is arguably the most influential and certainly most pertinent to the issue of language and politics. This is the interpretation that was first associated with the Neo-Confucian master, Zhu Xi (1130–1200), who argued that the ‘rectification of names is simply the rectification of politics’ (Cao 2016, 149). Within this interpretive framework, rectification has the dual functions of correction and prescription by ensuring that predetermined hierarchical roles are strictly adhered to through following ‘the system of rites and propriety’ (Cao 2016, 151). In addition, the rectification of names entails ‘using names to rectify actuality’ (Cao 2016, 151). Yet Cao rejects this whole body of interpretive works by arguing that these were ideas developed later. Instead, Cao suggests the following: The original meaning of Confucius’ rectification of names may, then, be quite simple. Confucius did not mean to establish a concrete, normative system of “names”; rather, Confucius was simply the first person in history to realize or remark upon the importance of language in politics. As a politician, he noticed and foresaw the impact that the indeterminacy, ambiguity, and arbitrariness of names would have on politics. Confucius recognized the political consequences of language’s not accurately expressing meaning or not being accurately received by people. He realized the great role that names, as a means of distinguishing right and wrong and establishing norms, could play in society and politics (Cao 2016, 168). Scholarly debates aside, Cao’s view has the advantage of identifying an interpretation of this controversial exchange in the Analects that enables its readers to extrapolate from it the observation that the meaning of words depends as much on their users as on their interpreters; neither of which can be predetermined. Accordingly, a good ruler is someone who can speak without ambiguity to his subjects and make good his words through actions. Stated differently, Cao’s view on what concerned Confucius then, who was living through times of protracted political upheaval, is that language is an indispensable political tool for those in power and can be deployed by both good and bad rulers alike. To sum up, this historical survey shows that politics as a war of words is by no means a distinctive marker of contemporary politics nor the Western world. Be it ancient or current, east or west, language is subject to manipulation to serve political purposes and when there is an outright war of words that defies existing norms, it is indicative of a political situation in which people no longer share a language and truth becomes irrelevant. Accordingly, political order entails stability in language use. Truth and Politics As previously noted, current use of the term post-truth as an adjective to the term ‘politics’ suggests that once there was a time when politics aligned with truth. Indeed, if we start with Plato’s Republic as the key founding text of Western political thought, we see that the ideal polis (city-state of ancient Greece) is where truth and politics converge, and justice is achieved. Written around 380 BCE when Athens was still coping with its defeat by the Spartans in the Peloponnesian War, the Republic is a defence of the rule of the ‘philosopher king’, defined as someone who is ‘guided by the truth’ and is ‘always and in every way’ in pursuit of the truth (Plato 1974, 490a). For Plato, truth converges with virtues and hence, letting the philosopher take charge of politics is to let the wisest and the most virtuous lead the less wise and the less virtuous even if it requires compulsion (Plato 1974, 499b). In Plato’s words, ‘…until the philosophers attain power in a city there will be no respite from evil for either city or citizens…’ (Plato 1974, 501e). The uncompromising rule of philosopher-kings is made palatable by the claim that we are all ‘earth- born brothers’ with random mixtures of gold, silver, bronze and iron, but only the gold can rule (Plato 1974, 414–415). Understandably, academic debates over the interpretation of Plato’s Republic revolve around the question of whether truth as attained in philosophy can be realised in politics as action and whether such a connection is even desirable. Without getting into the details of these scholarly exchanges, I suggest that they all share the concern that truth acquired through the rigorous process of philosophical reasoning is not without problem when applied to the real world of living humans. This is because not all humans are philosophers – and indeed, in Plato’s view, not everyone is capable of becoming a philosopher given the protracted and arduous training that one needs to endure to become one. Hannah Arendt (1906–1975), a highly influential political philosopher of the twentieth century, notes that ‘Plato was the first to introduce the division between those who know and do not act and those who act and do not know’ and that such a separation has remained ‘at the root of all theories of domination’ (Arendt 1958, 223, 225). What Arendt points out in this remark is not the gap between theory and practice, but rather that Plato provides the normative ground for those who know the truth to tell those who do not know what to do. Arendt herself took on the challenge of understanding the relationship between truth and politics through her analysis of Nazism and Stalinism. Arendt’s insight, which was controversial when The Origins of Totalitarianism was published in 1951, was to identify Nazism and Stalinism as representative of a new form of political rule – totalitarianism – making it distinct from ‘other forms of political oppression... such as despotism, tyranny and dictatorship’ (Arendt 1973, 460). Arendt defines totalitarianism as a self- contained system of ideas driven by their ‘logic’ and marked by a mode of reasoning called ‘ideological thinking.’ Ideological thinking as such is a distinctive form of political reasoning defined by three characteristics. First, ideological thinking claims to provide a ‘total explanation’ of all historical happenings, encompassing the past, the present, and the future. Second, while ideological thinking is an attempt to account for ‘factual reality’ in its totality, this mode of thinking is paradoxically divorced from reality and experience. This is because experience, being rooted in specificity, is clearly limited in its claim to totality. It follows that as its third characteristic, ideological thinking aims to emancipate thought from the limitation imposed by experience through a ‘specific method of demonstration.’ The method involves arranging facts into an ‘absolutely logical procedure’ that starts from an ‘axiomatically accepted premise’. It is, in short, a ‘process of deduction from a premise’ – which is the only possible movement in the realm of logic that leads to one definitive conclusion. This is how the ‘logicality of ideological thinking’ provides the basis for total explanation and the ‘principle of action’ for totalitarian movement (Arendt 1973, 468–474). Stated differently, totalitarianism is a form of uncompromising idealism that exists in one’s head irrespective of shared reality as experienced. It is the perverse form of what Arendt later refers to as ‘rational truth’, which is the product of the ‘speculative mind’ that belongs to philosophy, mathematics and the sciences. The ‘speculative mind’ is the mind working on its way to generate axioms and theories by relying on the cognitive capacity of the human brain (Arendt 1977, 231). The presence of others has no bearing whatsoever on rational truth. In contrast, ‘factual truth’ is what happens when humans are ‘living and acting together’ (Arendt 1977, 231). Factual truth is therefore particular and temporal by definition. But more importantly, factual truth is ‘political by nature’ because it can only be validated in the context of the human community (Arendt 1977, 238). In other words, factual truth is about humans in their plurality rather than in their singularity. For factual truth to be sustainable, we need what Arendt calls ‘common sense’ – understood as ‘community sense’ (Arendt 1982, 72). There is also another distinction about truth that Arendt makes which is pertinent to understanding how totalitarianism works. The issue is whether the so-called totalitarian ideology is simply an unnecessarily cumbersome way of saying that it is an all-round and polished lie. Here, Arendt calls totalitarian ideology the ‘modern lie’ – in contrast to the ‘traditional lie’. The latter is restricted by two conditions: that it is a lie about the ‘particulars’ and that it deceives only the ‘enemy’ – which means that the liar is not engaged in self- deception. The modern lie, however, involves a ‘complete rearrangement of the whole factual texture’. It also intends to deceive everyone alike, to the extent that those who initiate the lie eventually ‘fall victims to their own falsehood’ (Arendt 1977, 249–254). This distinction between the traditional and modern lie is important. It indicates that not only is totalitarianism a lie, but the lie is in fact too big to fit into the standard meaning of the word. To tell a lie from truth, we need a common standard. In the case of a traditional lie, the common standard is precisely ‘the fabric of factuality’. As such, a lie always appears as a ‘tear’ to that fabric. Yet, modern lies require making a surrogate reality with a completely different context for facts to fit ‘without seam, crack, or fissure, exactly as the facts fitted into their original context’. Arendt notes that as long as those who concoct the surrogate reality are prepared to engage in self- deception to ‘create a semblance of truthfulness’, there is nothing to prevent ‘these new stories, images, and non-facts from becoming an adequate substitute for reality and factuality’ (Arendt 1977, 253–254). Totalitarianism therefore requires a person to stand outside of the system itself in order to make sense of it. Arendt points out that it is futile for us to argue with (for example) a Nazi or a Stalinist on race or class. To confront totalitarianism requires more than just a confrontation with specific facts. It is a more fundamental confrontation between reality as experienced and its total rejection. This means that Nazism and Stalinism are more than radical ways of conducting racial conflict or class struggle. Rather: Totalitarian politics – far from being simply antisemitic or racist or imperialist or communist – use and abuse their own ideological and political elements until the basis of factual reality, from which the ideologies originally derived their propaganda value– the value of struggle, for instance, or the interest conflicts between Jews and their neighbours – have all but disappeared (Arendt 1973, xv). Accordingly: The ideal subject of totalitarian rule is not the convinced Nazi or the convinced Communist, but people for whom the distinction between fact and fiction (that is, the reality of experience) and the distinction between true and false (that is, the standards of thought) no longer exist (Arendt 1973, 474). Who then is the ‘ideal subject’ of totalitarianism? Although there is a revival of interest in Arendt’s observation on truth and politics since the onset of post- truth politics, not enough has been said about her reply to the question (Hyvönen 2018; Klinkler 2018; Lee 2019; Zerilli 2020). Yet if we take a look at Arendt’s portrait of this ideal subject, her view is even more pertinent to our current challenge. As a self-contained system of ideas that is detached from experience, totalitarian thinking offers consistency in ways that reality cannot. Arendt notes that this kind of consistency is especially appealing to those who have lost a sense of bearing in the world (Arendt 1973, 353). They constitute what she calls the ‘masses’. The ‘mass man’ is thus a highly isolated and atomised individual, who is ‘obsessed by a desire to escape from reality’ (Arendt 1973, 318, 352). In his ‘essential homelessness’ the mass man can ‘no longer bear its accidental, incomprehensible aspects’ (Arendt 1973, 352). This longing for escape from reality is a ‘verdict against the world’ in which one is ‘forced to live’ but ‘cannot exist’ (Arendt 1973, 352). Such a situation is ripe for the ‘revolt of the masses’ against ‘common sense,’ which is ‘the result of their atomisation, of their loss of social status’ and with it, the ‘whole sector of communal relationships in whose framework common sense makes sense’ (Arendt 1973, 352). In short, the masses are people who are considered to be ‘superfluous or can be spared … [who] cannot be integrated into any organisation based on common interest’ (Arendt 1973, 311). Whether one agrees with Arendt’s analysis of the social conditions in the interwar years that led to the formation of the ‘masses’, her portrait of the ‘mass man’ is a powerful account of what can happen to an individual who has become disposable to the society that they used to belong to. Hand in hand with this phenomenon is indeed the collapse of ‘common sense’ that leaves the dislodged individual scrambling for reconnection. By offering the masses a substitute reality validated by the ‘logic of an idea’ rather than by experience, totalitarianism makes it possible for them to live in a world where there is no condition of plurality. Between ‘facing the anarchic growth and total arbitrariness of decay’ and ‘bowing down before the most rigid, fantastically fictitious consistency of an ideology’, the masses will likely ‘choose the latter’ (Arendt 1973, 352). A world created by ideology, then, is more attractive to the masses not because ‘they are stupid and wicked, but because in the general disaster this escape grants them a minimum of self- respect’ by conjuring up ‘a lying world of consistency which is more adequate to the needs of the human mind than reality itself’ (Arendt 1973, 353). Moreover, it is precisely this ability to guarantee consistency that makes it possible for the leaders of totalitarian movements to demand ‘total, unrestricted, unconditional and unalterable loyalty of the individual member’ (Arendt 1973, 323). While this chapter is not a study of the social factors that led to specific contemporary developments such as the result of the Brexit referendum or the election of Donald Trump in 2016, Arendt’s ‘mass man’ seem to have found their counterparts among the supporters of Brexit and Trumpism. Studies of voters’ profiles in both events point to a disproportionate share of supporters from white male lower income backgrounds without university educations. These are individuals who have either already lost their jobs to globalisation or who are at high risk of losing their job with very little capacity to be retrained for the twenty-first century market economy of advanced industrialised states (BBC 2016; Pew Research Center 2018). In short, these displaced workers are part of the tapestry forming the modern equivalent of Arendt’s ‘mass man’ – ready to be the recruits of totalitarianism. Conclusion If we step back to take a more comprehensive approach to the relationship between truth and politics, both historically and theoretically, it is not so obvious that 2016 is a defining moment. From ancient China and ancient Greece to our so-called post-truth age, the indeterminacy of language appears to be a persistent political challenge. Language is always open to manipulation by its users to serve power. Nonetheless, the tendency these days is to single out the ubiquity of social media and the proliferation of Internet platforms as the incubator for the countless cyberwars of words that in turn fuel the real world of politics. In this context, language is no longer the conveyor of objective facts and accurate information, but rather the medium for expressing subjective opinions and feelings, as captured by the Oxford Dictionary’s definition of the term ‘post-truth politics’. In contrast, the historical approach used in this chapter shows that it is in fact too easy to point the figure at the Internet and digital communication for the political challenge that we face today. What is being suggested here is that with or without the Internet, language, be it used to convey facts or emotions, is simply a tool for communication that humans have invented. While language per se cannot adjudicate what is true or not true, what is right or wrong, it embodies such capacity when language is a shared norm. That shared norm cannot be sustained without some semblance of cohesion in any given community. Any war of words, irrespective of its platform, is indicative of the breakdown of such cohesiveness. Returning to the original context in which the term post-truth politics was first used by Steve Tesich helps to identify the important distinction between truth as the standard for knowledge and truth as the standard for action. The two do not necessarily coincide. Placed in the context of the history of political thought, this distinction is in fact at the heart of Plato’s Republic. Yet when the philosopher as the quintessential bearer of truth becomes king, the polis that he rules over is far from the ideal of a just state that it purports to be. Instead, it is one that is held together by lies and coercion. What Arendt reveals through her study of Nazism and Stalinism is that it is dangerous for the kind of truth that philosophy generates – ‘rational truth’ – to become the guide to politics. Politics guided by rational truth can only be uncompromising and follows a logic of its own that cannot afford the ambiguity and indeterminacy of reality as lived experiences of humans. A world of post-truth politics can be an opportunity for a new kind of politics if it is indeed about dismantling the idea that truth is the ideal that politics should strive for. But as it stands, the post-truth politics of today is more about invoking a past that never exists to judge the presence as a crisis in naming when the real crisis is about rebuilding a shared space that has room for all – be they of the left, right or centre; cosmopolitan or parochial; civic-minded or self-centred; liberal-minded or bigoted. Politics is and always will be about striving for that space, without which no human can thrive. References Arendt, Hannah. 1958. The Human Condition. Chicago: The University of Chicago Press. Arendt, Hannah. 1973. The Origins of Totalitarianism. Rev. ed. New York: Harcourt Brace Jovanovich. Arendt, Hannah. 1977. “Truth and Politics.” In Between Past and Future, 227–264. New York: Penguin Books. Arendt, Hannah. 1982. Lectures on Kant’s Political Philosophy, edited by Ronald Beiner. Chicago: University of Chicago Press. British Broadcasting Corporation. 2016. “Brexit vote: The breakdown.” BBC News, December 7, 2016. https://www.bbc.com/news/uk-politics-38227674 Cao, Feng. 2016. “A New Examination of Confucius’ Rectification of Names.” Journal of Chinese Humanities 2: 147–171. https://doi-org.subzero.lib. uoguelph.ca/ doi/ 10.1163/23521341-12340032. Connor, W. Robert. 1984. Thucydides. Princeton: Princeton University Press. de Jonge, Casper C. 2017. “Dionysius of Halicarnassus on Thucydides.” in The Oxford Handbook of Thucydides, edited by Sara Forsdyke, Edith Foster, and Ryan Balot. Oxford University Press. DOI: 10.1093/ oxfordhb/9780199340385.013.17 https://www-oxfordhandbooks-com.subzero. lib.uoguelph.ca/view/10.1093/oxfordhb/9780199340385.001.0001/oxfordhb-9780199340385 Hyvönen, Ari-Elmeri. 2018. “Careless Speech: Conceptualizing Post-Truth Politics.” New Perspectives 26 (3): 31–55. https://www.proquest.com/ scholarly-journals/careless-speech-conceptualizing-post-truth/ docview/2204515132/se-2?accountid=11233. Hobbes, Thomas. 1839–1845. The English Works of Thomas Hobbes, edited by Sir William Molesworth. London: John Bohn. Vol. 8. Klinkner, Melanie. 2018. “Reasonable Truth.” International Journal of Media & Cultural Politics 14 (3): 393–99. doi:10.1386/macp.14.3.393_7. Lee, Haiyan. 2019. “When Nothing Is True, Everything Is Possible: On Truth and Power by Way of Socialist Realism.” PMLA/Publications of the Modern Language Association of America 134 (5). Cambridge University Press: 1157–64. https://doi.org/10.1632/pmla.2019.134.5.1157 Lewis, Mark E. 1999. “Warring States Political History.” In The Cambridge History of Ancient China: From the Origins of Civilization to 221 BC, edited by Michael Loewe and Edward Shaughnessy, 587–650. Cambridge: Cambridge University Press. Makeham, John. 2003. “Zheng ming (Rectification of names).” In RoutledgeCurzon Encyclopedia of Confucianism, edited by Xinzhong Yao. Vol. 2: 813-814. New York: Routledge. Oxford Languages, n. d. “Word of the Year 2016.” Accessed 19 August 2017. https://languages.oup.com/word-of-the-year/2016/ Peters, Richard. 1979. Hobbes. Westport: Greenwood Press. Pew Research Center. 2018. “An examination of the 2016 electorate, based on validated voters.” Report, August 9, 2018. https://www.pewresearch.org/ politics/2018/08/09/an-examination-of-the-2016-electorate-based-on- validated-voters/ Plato. 1974. Republic. Translated by G. M. A. Grube. Indianapolis: Hackett. Tesich, Steve. 1992. “Watergate Syndrome: A Government of Lies.” The Nation: 12-14. January 6/13, 1992. Thucydides. 1972. The Peloponnesian War. Translated by Rex Warner. Harmondsworth, England: Penguin Books. Wolin, Sheldon. 2004. Politics and Vision: Continuity and Innovation in Westen Political Thought. Expanded Edition. Princeton: Princeton University Press. Zerilli, Linda M. G. 2020. ‘Fact-Checking and Truth-Telling in an Age of Alternative Facts.’ Le foucaldien 6, no. 1: 2, 1–22. Theresa Man Ling Lee is an Associate Professor of Political Science at the University of Guelph (Canada). Lee is a political theorist who specializes in contemporary political thought. Her research and teaching areas include continental philosophy, Marxism and critical theory, feminism, postmodernism, philosophy of social science, psychoanalysis, multiculturalism, human rights, disability studies, modern Chinese political thought and comparative political theory. Lee has published on a wide range of subjects in these areas, including intercultural pedagogy and the challenges of teaching as a person with multiple minority designations in a Canadian university classroom.

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