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Can't believe 'moral depravity' of the Democratic Party, political commentator expresses
'Fox News @ Night' panelists Brianna Lyman and Shirin Yadegar discuss Graham Platner's withdrawal from the Maine Senate race following allegations against him.
Fort Bend County Fair Announces 2026 Entertainment Lineup Featuring Sawyer Brown, Pat Green
ROSENBERG, Texas (Covering Katy News) — The Fort Bend County Fair has announced its entertainment lineup for its 90th annual celebration, featuring a mix of Texas country stars, Tejano favorites and nationally recognized performers during Championship BBQ Weekend and the fair's 10-day run. The 2026 Fort Bend County Fair begins with Championship BBQ Weekend on Sept. 18-19, followed by the fair Sept. 25 through Oct. 4. The entertainment schedule opens Friday, Sept. 18, with Tejano group Los Morales, followed by Texas country artist Cole Phillips on Saturday, Sept. 19. Phillips has gained attention for his traditional country sound influenced by classic honky-tonk music. The fair officially opens Friday, Sept. 25, with Tyce Delk, a New Mexico native whose touring schedule has expanded across the country. Country music veterans Sawyer Brown will headline Saturday, Sept. 26. The band, whose career spans more than four decades, remains known for hits including "Some Girls Do," "The Race Is On" and "Thank God for You." Go Tejano Day on Sunday, Sept. 27, will feature Prófugos de Nuevo León, along with performances by Los Rinches and Grupo Zenio. The second week of the fair begins Wednesday, Sept. 30, with Bellville singer-songwriter David Lewis, a recent Texas Country Music Association Male Artist of the Year nominee. Oklahoma Red Dirt artist Josh Meloy will perform Thursday, Oct. 1. Texas country star Pat Green returns to the Fort Bend County Fair stage Friday, Oct. 2. Green, whose career includes three Grammy Award nominations, has sold more than 2 million albums and amassed more than 200 million career streams. He is best known for songs including "Wave on Wave" and "Carry On." Country newcomer Vincent Mason will perform Saturday, Oct. 3. Mason has accumulated more than 500 million career streams and was recently nominated for Academy of Country Music New Male Artist of the Year. The fair concludes Sunday, Oct. 4, with Texas music legend Gary P. Nunn, whose "London Homesick Blues" remains one of the state's most recognizable songs. Weekend visitors also can enjoy performances on Music Row by J Paul Jr. & the Zydeco Nubreeds, Southern County Line, Los Rangerz and Horizon. The Fort Bend County Fair Association, a nonprofit organization, supports youth, agriculture and education. According to the association, it has awarded more than $2 million in scholarships during the past decade and generated $1.4 million through its 2025 youth auctions. Tickets go on sale at 10 a.m. Friday, July 10. Guests are encouraged to purchase tickets in advance and select the specific day they plan to attend, as tickets are valid only for the date purchased. Admission includes entry to the fairgrounds, access to the carnival, shopping, exhibits, food vendors and, when scheduled, admission to the rodeo and that day's concert. Season passes and single-day tickets will be available. For tickets and additional information, visit fortbendcountyfair.com or call the Fair Office at 281-342-6171. The address of the Fairgrounds is 4310 Texas 36 S in Rosenberg. 2026 Fort Bend County Fair Entertainment Schedule Championship BBQ Weekend Friday, Sept. 18: Los Morales Saturday, Sept. 19: Cole Phillips Fair Entertainment Friday, Sept. 25: Tyce Delk Saturday, Sept. 26: Sawyer Brown Sunday, Sept. 27 (Go Tejano Day): Prófugos de Nuevo León, Los Rinches and Grupo Zenio Wednesday, Sept. 30: David Lewis Thursday, Oct. 1: Josh Meloy Friday, Oct. 2: Pat Green Saturday, Oct. 3: Vincent Mason Sunday, Oct. 4: Gary P. Nunn × Expand FBCF Fort Bend County Fair 2026 Artist Lineup
The Elder Scrolls 6 Heavily Impacted by Xbox Layoffs, Team Morale at Rock Bottom
Over 50 people working on the RPG now gone
A New Report Just Revealed a Widening Gap in Corporate Leadership. It Points to a Massive Opportunity for Startups
Good business is just doing right by people. Customer focus is both a driver of business success and a reflection of morality in action.
‘Moral and political blindness’: EU lawmaker savages FIFA over Russia - Live Updates
Lithuanian MEP Petras Auštrevičius explained why FIFA’s decision to allow Russia to play in the upcoming U-15 World Cup is bad news.
Will Bill Belichick prove everyone wrong during the 2026 season?
The roasting will continue until morale improves, so how will Belichick respond?
News of disease outbreaks can warp our brains in strange and subtle ways
The "behavioural immune system" can drive harsher moral judgement and may even contribute to xenophobia.
Could Matthew Stafford have multiple years left?
“It’s demoralizing,” says Stafford about his back issue
UK business morale slumps as Iran war pushes up costs, survey shows
British business confidence fell to its lowest since 2022 as the Iran war, which pushed up costs, saps expectations for future sales, a survey of accountants showed on Thursday.
Godot bans "autonomous AI agent use or vibe coded" contributions
Godot has updated its contribution policy and "take[n] steps" to reduce "demoralizing" AI contributions.
The 124 best tech deals for day three of Prime Day
The deals will keep coming until morale improves.
Meta's reckoning has arrived
After years of layoffs, restructuring, and hard-charging management tactics, Meta's leaders are acknowledging a collapse in employee trust and morale.
Death Row Disability Cases Are Questions of Morality, Not Science
Doctors’ input on how to weigh cognitive disability in death penalty cases can be helpful, but characterizing such judgments as science misrepresents medicine and psychology, says Dr. M. Gregg Bloche of Georgetown Law.
German Ifo business sentiment rises in June
German business morale rose in June, a survey showed on Wednesday, as companies assessed their current situation more positively and expectations were also somewhat less sceptical.
Science Will Not Save the Abortion Pill : The Hastings Center for Bioethics
The facts are not enough. In addition to using evidence, people who support the legal right to abortion must make the moral case for it.
2026 World Cup | What should France expect from Iraq?
A year ago, when Graham Arnold was appointed, no one believed he could take Iraq to the World Cup. Morale was at an all-time low after losing 2-1 to Palestine, relinquishing a lead late on. The Lions ...
X offers to exceed Meta's employee snack offerings in talent war
Meta said it'll be improving its snack-filled office kitchens to improve employee morale. Elon Musk's X says it can match that.
Meta CTO Andrew Bosworth addresses morale after layoffs, AI shift
Meta recently faced layoffs and AI shifts. CTO Andrew Bosworth acknowledged low morale, though he said it was worse during Cambridge Analytica.
Faith's role in U.S. politics 'requires humility,' not certainty, says Sen. Warnock
Michel Martin speaks with Democratic Senator Raphael Warnock of Georgia about his new book, "The Crooked Places Made Straight: Reflections on the Moral Meaning of America."
How morals influence food, health decisions
Olin’s Sydney Scott researches why consumers act the way they do in the grocery aisle – and the doctor’s office.
Visitors' viral World Cup videos show what really makes America great
International soccer fans discovering the wonders of America, from spacious skies to chicken fried steak, is giving the U.S. a much-needed morale (and PR) boost.
In Retrospect: Poland, Russia, Europe
In April I spent a few days with Zryw, a Polish non-profit organization that recruits young people to enter politics and public life. Their aim is to build a new generation of civic leaders in Poland. I’ve followed their evolution from the beginning; my son is one of the founders. (“Zryw” means “impulse” or “burst of speed” in Polish). Julie Chmielewska, one of Zryw’s leaders, interviewed me at the event. Here is the conversation, lightly edited for grammar and context: Julia Chmielewska: Assuming that culture shapes institutions, could we conclude that some cultures are more prone to authoritarianism? Anne Applebaum: I don’t think so. Every culture, every nation, and every country has the potential for change. When we look at history, we can see that nations do change. Poland has changed, for example, from the 1980s to today. There’s a completely different mentality here than the one I encountered when I first visited, in 1988. The current generation sees the world through a different frame. So no, I don’t believe that certain nations are doomed to authoritarianism, or to anything. Of course, there are political and cultural traditions, but they can always be challenged. JC: So do you think there’s something intrinsic in human nature that pushes people to democracy, freedom? AA: I think there is something in human nature, a deep instinct, that pushes people towards freedom, yes. People who live in authoritarian countries – and I’ve heard this from them over and over again – sooner or later find themselves angered by a feeling of helplessness. They can see the unfairness of crooked courts, irrational political decisions. They naturally dislike the fact that somebody has all the power while they have none. In those circumstances, people who have no political background at all sometimes are politicized just by that frustration. I’m thinking of Svetlana Tikhanovskaya, for example, who was a Belarusian housewife, until the circumstances of her husband’s arrest forced her to become a politician. I met a woman who is a Uyghur from China, and who had come to live in Turkey. After several of her family members were arrested, she too was propelled into a political role. These kinds of experiences make people interested in democracy or political reform, even if they thought they didn’t care. I also think that the opposite is true: some people instinctively prefer homogeneity, order, hierarchy. They don’t like the confrontation of opinions or the noise of debate, and they lean towards a single leader or a unified regime. I think that most of modern history is shaped by the clash between those two different sides of human nature. JC: Which force do you find more powerful today? AA: I think they both have a lot of power and there’s no way of predicting who wins. Even in countries that seem very shut off or stuck in an authoritarian system can change. We’ve seen that happen. And vice versa, I think democracies can also begin to fail and slide into authoritarianism. So it’s very important not to be complacent in either direction. JC: I want to go into your history and your experiences. You’ve lived in Russia during a time of incredible change in the late 80s, and then you came back to do research in post-Soviet Russia. AA: I was a student in Russia just before the collapse of the Soviet Union. I then traveled and worked there extensively in the 1990s, and I met people who really were full of hope. They hoped that Russia could become a democracy, or at least a place that guaranteed freedom of speech, freedom of the press. These weren’t ideas that came from Washington. Although now the narrative in the Kremlin is different, I met many people who were working towards exactly that kind of transformation. A friend of mine ran a series of seminars – once a year, and then later several times a year, in cities all over Russia – designed to get people to discuss politics in new ways. She invited young politicians and journalists, as well as foreigners. I went to many of them, in Moscow as well as Volgograd and Novosibirsk. Over two decades, hundreds of people came to these seminars, and all of them wanted Russia to be different. I remain convinced that many Russians still want Russia to be different. It’s just that the old system, in the form of Putin, a representative of that system, returned. The KGB reimposed their power. And this wasn’t because of something to do with culture, this was to do with money and politics, and who was in charge. JC: You’ve partially answered my question... I wanted to ask whether that excitement of the 1990s was an exception from the Russian historical norm which has been rather authoritarian? AA: Of course, if you look at the history of Russia since the 18th century, there have always been liberal groups, reformers and revolutionaries. There were the Decembrists, in the early 19th century, and the rural populists later on, who tried to organize the peasantry. A significant group of liberal Russians appeared at the turn of the 20th century, people like the father of the writer Vladimir Nabokov, who was a Russian politician before the revolution. These groups were small in number, but sometimes had a broader significance. The Russian dissident movement in the 1950s and 1960s actually invented the modern human rights movement. It was their idea to hold the leaders of the Soviet Union accountable for the language they used, to remind them of the treaties they had signed and the promised they had made. They created the Helsinki group, for example, that held Soviet leadership to the language of the Helsinki Treaty, which formally ended the Second World War and which contained guarantees of human rights, at least on paper. That idea spread to Eastern Europe, and similar tactics were used here in Poland. (Benjamin Nathans recently wrote a great book about the Soviet dissidents, To the Success of Our Hopeless Cause) JC: But seemingly, even if they do ever get power, they could never hold on to it. AA: We don’t know, because they have never really had power. But in any case, we also don’t know what will happen in the future. There is no reason to assume that Russia will forever be condemned to totalitarianism. Even during the first fifteen years of Putin’s regime there was some form of democratic politics. Only when the full-scale war began did he bring everything to an end: he shut down all remaining independent organizations and killed his most important opponent, Alexi Navalny. But does that mean he is popular, that he enjoys legitimacy? Even now, we don’t really know what Russians think about him, or about the war. There is no way of doing real polling in Russia because nobody will answer an independent pollster over the phone. JC: Do you think that the flock of young people, especially young men, who fled Russia after the start of the war represent a continuation of liberal movements that refuse to partake in the authoritarian state, or do you think they are moving for the sake of self-preservation – “I don’t want to go to the army, so I leave”? AA: I’m sure it’s both. I actually know many people who left Russia for political reasons either in the very last years before the war, or else just after the war began. JC: And do you see a change in the young generation versus the old one that have fled? AA: It’s hard for me to say because the people who I know were mostly already politicized. I do know some younger people who left, but most of them were already either active in the opposition, or working as journalists. Many of them very self-consciously think of themselves as maintaining Russian culture abroad, just as in the 20th century the Soviet dissidents or the anti-communist White Russians once thought of themselves as people who maintained the true Russian culture, outside of Bolshevik Russia. JC: Let’s move on to Poland. One of your first experiences with Poland was reporting on Margaret Thatcher’s first state visit, in the autumn of 1988. You followed her around the farmers’ market. AA: She was making a symbolic gesture. She wanted to welcome free markets, but the only one she could really visit was the farmers’ market at Hala Mirowska. JC: And I want to talk about this area because today you can look out of any window in that district, Mirów, and see rows and rows of skyscrapers. How does it feel to see a country built from the ground in such a short time, both politically and economically? AA: You know, when you’re living in a period of dramatic change, it’s always hard to know whether the change is positive or negative. The transformation in Poland created winners and losers, as well as new classes of people, new political movements of different kinds. At the time, it sometimes just felt like turbulence. Now, we can look back at the 1990s and early 2000s in Poland and see in retrospect that the country was headed in towards prosperity and European integration. In around 2009 or 2010, I remember speaking to a woman who worked cleaning government offices, and who asked me if her daughter should study in Amsterdam or in London. This seemed to me to be a real transformation, and it happened very fast: within a few years, Poles stopped feeling like second-class Europeans, and a generation of younger Poles appeared who had no qualms about crossing borders. JC: We again live in turbulent times. Do you think we’re heading towards positive outcomes? AA: I can’t make predictions, because everything that happens tomorrow depends on what people do today. Also, history doesn’t have a trajectory. It doesn’t move in a particular direction. You only think it does afterwards. As I said, you can look afterwards at Poland in the 1990s and you could say this was a period of great progress. But not everybody at the time saw that. Sometimes people are very wrong about a given country’s trajectory. I remember people writing about Ukraine in the 1990s, about how dangerous it was that Ukraine was independent, that this was going to be an anti-semitic state, that Ukrainian nationalism was going to come back... and although you can say many bad things about Ukraine, the country made many bad choices, actually it became a pretty tolerant state which now has a Jewish president and until recently a Muslim defense minister. JC: In the 1990s Poland’s and Ukraine’s GDP were roughly similar. Ukraine was even a bit richer. So the starting point was similar for both of these countries, but they’ve turned out very, very differently. Even if we stop in 2014. Why do you think Ukraine “chose East”? Was it external influence? AA: No, I think Ukraine was in a different position. First of all, central and eastern Ukraine had been part of the Soviet Union since the 1920s, and had therefore experienced a longer period of occupation, repression, Sovietization and even Russification. Ukraine did not have, as Poland did, an alternative elite: a large cadre of economists and politicians, who already had some experience in opposition politics and in independent thinking. In Poland, the transformative finance minister, Leszek Balcerowicz, had already thought about how an economy might be decentralized before he took office. We can argue about how successful he was, but at least he was prepared to try something new. In Ukraine, people weren’t prepared. For one, there hadn’t been much space even for an illegal opposition in the previous couple of decades. Ukraine was also in many ways still emerging from colonial occupation. For the previous couple of centuries, many of the most capable Ukrainians had moved to Russia, and the first generation of leaders in independent Ukraine tended to be former Soviet apparatchiks. They didn’t immediately seek to become closer to western Europe. Instead, they looked for some kind of economic and political “third way” and an accomodation with Russia. Ukraine became stuck in this position, half-in, half-out and became pretty profoundly corrupt. JC: The Polish alternative elite had a vision of where they wanted the country to go. I think the general perception now is that this vision ends with the next election, right? Is this a natural process of gaining power? AA: Their vision, and it was shared by the time by politicians who now call themselves both left and right, was that Poland should join the EU and NATO, as fast as possible. My husband (Radek Sikorski) was in the very first government that said it wanted to join NATO. At the time this was taken very badly in Washington: the demand for NATO membership absolutely came from Poland, not from the US. But even then, in the early 1990s, many Poles already understood that the Russian sphere of influence would grow once again, that it was important to become part of the transatlantic alliance and an integrated Europe as fast as possible: NATO, the EU, the Council of Europe, all of the trading and security alliances. That consensus lasted through several different governments and over many years, even governments containing former communists. For twenty years, right, left and center disagreed about many things, but they all agreed on the direction that the country should go. In retrospect, that consensus created the basis for prosperity in Poland. JC: And regarding the Polish-Ukrainian relations. We know that antagonisms, e.g. the myth of Wołyń [a massacre of Poles that took place in what is now Western Ukraine, in 1943] are increasingly used in Polish political discourse today. In Ukraine, nationalist historians make heroes out of UPA, the Ukrainian revolutionary army, which is held responsible for this tragedy. Where do you see a start for burying the hatchet? Is the reconciliation of our nations possible? AA: So here’s a strange thing: For more than a decade after they both gained independence, Poland and Ukraine participated in a number of projects that were designed to solve exactly these kinds of Polish-Ukrainian differences. Books were published that were jointly written by Polish and Ukrainian historians, monuments were built. These projects were successful: If you’d asked me this question in 2010, I would have said that there are no real historical issues between Poland and Ukraine, that the two countries had mostly reconciled. For a number of reasons, this began to shift. In Poland, children and grandchildren of victims of the Wołyń massacre felt their tragedy hadn’t been fully recognized. In Ukraine, nationalist groups wanted the UPA partisans who had fought against the Soviet Union recognized for their heroism, despite the fact that some in this broad and not well-defined group were also linked to Wołyń. In both eastern Poland and western Ukraine, the memory of the ethnic cleansing that took place there in the late 1940s - Poles were moved West, Ukrainians East - to accomodate new borders has left feelings of displacement and bitterness. The wave of Ukrainian immigration, which started before the war, may have provoked some of this. But don’t underestimate the role played by Russia, which has always wanted to create discord between Poland and Ukraine, and pumps out propaganda to that effect in both countries. Vandalism on both sides of the border, damage done to cemeteries and monuments, is sometimes carried out by provacateurs working for Russia, just to create bad feelings. The Polish-Ukrainian conflict also hides a different reality: although there are real grievances and bad memories, the truth is that the biggest tragedies both nations experienced in the twentieth century were inflicted by the Soviet Union and Nazi Germany. That should unite these two countries, not divide them. JC: This week (19.04.2026 – Ed.) in Hungary we saw that using historical narratives to create grievance has no longer worked. Are you optimistic about the direction after Orban’s loss? AA: The Hungarian election was really important because it shows that people can actually resist powerful, dominant propaganda. The ruling party Fidesz controlled all of the TV, 90% of the newspapers, the constitutional court, the bureaucracy... and yet people had the nerve to vote against it and resist it. It’s also an important election because Hungary created a huge network of well-funded think tanks and foundations that were funding other far right groups and projects. So that loss is going to have a knock-on effect in other places too, maybe even in Poland. JC: What you’ve said about resisting propaganda reminds me of one of the interviews you did about talking to Russians in the post-Soviet era who claimed that people knew that the system was lying. Why do people choose to believe in these regimes anyway? AA: Because it’s useful. Stephen Kotkin, an American historian, once described how people would learn how to “speak Bolshevik”: It was just a language that you needed to use in order to get by in society. If you didn’t talk the way the regime wanted you to talk, then you might have problems, or lose your job, or your kids would not get into university. It was a way of getting along. Communist Poland was similar, at least in the early years. When I was writing a book about the Sovietization of Eastern Europe after World War II, I met a lot of people who wanted to talk a lot about the war, when many of them had done really heroic things. But almost nobody wanted to talk about the decade afterwards, between 1945 and 1956. This was when you had the short period of terror, violence and Polish Stalinism. To stay safe, people felt the need to just go along with what others were saying, or stay out of politics, or use communist jargon without necessarily believing it. I don’t judge them for it, and I wouldn’t describe all of those people as collaborators. It’s easy to feel moral certainty in retrospect, because we know that communism ended. But if you were living in 1949, it might not have been clear to you that communism was going to end. In very repressive societies, maybe about 10% of people who are really evil – collaborators, torturers. Maybe 10% of people are really brave and who find ways to resist. And then around 80% of people have kids, they have parents, they have to have jobs and they’ve had to get through it somehow. Strange though it may sound, I’ve found that the work I did on that book is now very useful in explaining some of what’s going on in the United States today. There are plenty of members of the Republican Party in Congress who know perfectly well that Donald Trump says many things that aren’t true. But they avoid criticizing him because it’s inconvenient, because they would get in trouble, because someone would attack them on the internet. So actually you don’t even need mass terror to get people to conform. JC: Is Gen Z reinventing agency? AA: We’ll see. In any generation you can find groups of people who want agency. If you live in a society that’s unfair, for example where a tiny number of people have captured most of the wealth, then at a certain point people rebel. This is always easier for younger people, who have you have less to lose. The question now is how the internet will affect the relationships between citizens and the state, and how it will change organizations. The “Twitter revolutions” people spoke about as early as 2008-9, mass protests organized online, have often proved to be very superficial. Although you can easily join something just by clicking, the work of creating a real movement requires physical participation. Successful mass movements of the past, for example the Civil Rights movement in the United States, were built by people who had spent many years together. They had participated in non-violent workshops together. They practiced and prepared. Just using the you can get everybody to show up at a certain moment, but then when the protest is broken up, nothing happens. It’s also true that the repressive regimes have more recently learned how to use the internet to undermine leaders and movements. Most of all, they now understand how to make people cynical. The form of propaganda that most modern authoritarians use - and I think the Russians really pioneered this - deploys sneering cynicism. Instead of praising the rulers, the regime propagandists mock the opposition movement leadership for being supposedly corrupt or sexually degenerate, with the goal of undermining any kind of idealism. JC: MAGA grew on the internet? AA: MAGA is a real grassroots movement. They had symbols, red hats, they showed up at rallies. But you’re right that the cynicism, the sarcasm and the distrust that the movement embodies came originally from the internet, and this is different. Fifty years ago, most European political parties had a social base in real organizations, in trade unions for Social Democrats, in church groups for Christian Democrats. As people stopped going to church and as the trade unions became smaller, the social base of these parties disappeared. Now people who wouldn’t have known one another in the past meet on the internet and create new movements, many of which don’t last. JC: Is history ending? Going in stale circles? AA: History never ends. In truth, human beings want contradictory things at the same time: order and freedom, stability and change. These things are never resolved, and when a society swings too far in one direction, people always push it the other way. But each time that happens, the result is different. Certainly it is true that we are now in a period when old philosophers and ideas from the 1930s are undergoing a revival. Carl Schmitt, who was a philosopher who was very influential on the Nazis, is back as an influence on both the far left and the far right, once again inspiring people to think that all politics has to be existential, that all politics is about defining and defeating enemies. In the US, some are also bringing back dominionism, the idea that we need a Christian and not a secular state. It’s also true that we are living through a more fundamental shift. The old left-right divide, which was mostly about the size of the state, is much less important now. Instead, we are arguing about more fundamental things: what are our rights, what protects our freedom. Or how much power do we want to give small elites, versus how much power to give ordinary people. In America a small group of very wealthy people now control information, because they control the social media platforms and AI, which means they determine what people will read and learn. Finding a way to preserve preserve zones of autonomy and independent thinking, this is going to be the main task for the next generation. JC: What is the one book that a person interested in Central Europe should read? AA: You could read my book “Iron Curtain: the Crushing of Eastern Europe” which tells the story of how the Soviet Union imposed its culture on the region. Or read Tim Snyder’s history of the region, “The Reconstruction of Nations: Poland, Ukraine, Lithuania, Belarus 1569-1999.” And everyone should read “The Captive Mind” by Czesław Miłosz, which describes exactly the phenomenon we were talking about: why do people collaborate? I joined Scott Galloway and the brilliant Fiona Hill in a discussion about the wars in Ukraine and Iran, the future of global power, and what these conflicts reveal about America's role in the world. Scott told us that this was the 400th edition of his podcast, which is quite a number: My friend Francesco Chiamulera runs a brilliant series of literary events, Una Colline di Libri, A Hill of Books, in the Prosecco Hills, a region of vineyards and elegant hill towns in the Veneto, north of Venice. We did an event in Vittorio Veneto and also drove and biked around the countryside. Buy Autocracy Inc Buy Iron Curtain Open Letters, from Anne Applebaum is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. Subscribe
Trump wants you to know this RFK Jr. aide’s name
Chris Klomp is working to boost morale and deliver results at the Health Department after a year of upheaval.
Graham Platner Shows That There Is No Moral High Ground in Politics
He and Ken Paxton demonstrate that both the progressive left and MAGA right have abandoned values for the sake of power.
America’s doctors just voted for war with RFK Jr.
The American Medical Association has sought a working relationship with the health secretary. Members saw moral compromise.
PAD patients minimize risk when they listen to their doctors
Patients who exercise and take all prescribed medications, for instance, experience better outcomes than those who do not.
Opinion | A Different Kind of ‘Values Voter’ Will Power the 2026 Midterms
A new politics of morality is rising in the Democratic Party.
Politics: The State Of LGBTQ+ Rights In 2026
Across the U.S., cities and communities are celebrating Pride during the month of June.At the same time, a new poll from Gallup suggests attitudes around LGBTQ issues are shifting. After two decades, support for the community has now dropped. The swing is being largely driven by republicans. Just four years ago, polling data suggested a majority of Republicans supported same sex marriage at 55 percent. That number is now at 37 percent.Trans issues, specifically, is another story. Only 5 percent of Republicans say changing one’s gender is morally acceptable. That number was at 22 percent five years ago.Trans rights in the U.S. are a hot button issue among conservative politicians and voters. President Donald Trump campaigned on it, spending millions of dollars on anti-trans ads. Since then, the administration has rolled back protections for and access to gender-affirming care.What is the state of LGBTQ+ rights in the U.S. today? And what does this reported dip in acceptance mean for the community?Find more of our programs online. Listen to 1A sponsor-free by signing up for 1A+ at plus.npr.org/the1a.
Opinion | Why repealing Minneapolis’ bathhouse ban could be a public health win
"History has shown multiple times how invocations of a particular concept of morality can be weaponized against queer people with ramifications on public health and civic good," two professors write.
USA's World Cup Preparation Is Complete: 'Now It's Down To Business'
The USA had some encouraging moments against Germany. But the ultimate lesson is at the World Cup, there will be no moral victories.
Washington Nationals vs Arizona Diamondbacks Game Thread
Follow along as the Nats start their west coast trip and look to bounce back from a demoralizing series
Kelp-powered planes, super El Niño and the science of sunburn
In this news roundup: climate crisis fuels hantavirus spread, extreme heat kills 3,400 Indians per day and countries endorse ICJ opinion
The cult of objectivity has broken consciousness science
With 22 competing theories and no consensus in sight, the science of consciousness is lost. In this exclusive IAI interview, Berkeley psychedelics researcher and bestselling author of a new book on consciousness Michael Pollan insists that even though consciousness lies beyond traditional forms of scientific investigation, we should resist becoming dualists who see it as something radically different from ordinary stuff in the world. Instead, he makes the case for reimagining science itself: it must stop reaching for objective descriptions of physical reality, and instead embrace subjectivity as the indispensable core of all inquiry. Alasdair Craig: How did your experiences with psychedelics get you interested in consciousness?Michael Pollan: One of the things that happens on psychedelics is that they foreground consciousness. What formerly seemed perfectly transparent and ever present—and yet, non-existent, as water is to fish—suddenly you see it. The metaphor I use in the book is that psychedelics sponge the windscreen. Suddenly you realize: wow, there’s a windscreen, there is this phenomenon that’s mediating my relationship to reality. This is not an unusual realization on psychedelics. I think a lot of people are called to think about consciousness after psychedelic experiences. So that was the proximate inspiration for A World Appears: A Journey Into Consciousness (2026).And then there was a more specific way in which psychedelics influence the book. That was a particular experience I had on psilocybin. I had the sensation that the plants in my garden were conscious and returning my gaze, with their own point of view and agency, and I got curious as to how to evaluate an insight like that. I mean, what’s the truth quotient of insights you have on psychedelics? And I was reading William James—who, of course, wrote beautifully about mystical experience—and he said, we can’t judge the metaphysics here, but we should pay attention to two criteria: (1) How useful is it to think this is true? He was a pragmatist, of course. And (2) can we subject it to other ways of knowing to validate it? Because maybe we should treat these insights as hypotheses. And that’s kind of how I approach psychedelics, as a great generator of hypotheses, but they need to be tested against other ways of knowing. And so that led me down this long path exploring the science of plant intelligence and plant sentience.AC: I love your phrase, “smudging the windowpane of conscious experience.” So do you now start to think, actually, even when I’m not on psychedelics, I’m just seeing a screen all the time, which is not reality, but rather is my conscious experience, behind which reality is hidden?MP: Well, you know, not when I’m brushing my teeth and making breakfast! But yes, in meditation, certainly. I mean, one of the things you realize is that my experience happens to be this way now, but it could be another way. And many things can affect it. My morning coffee changes the screen in various ways, sharpens certain things.___The only tool we have to understand consciousness is consciousness.___There’s this wonderful metaphor in Aldous Huxley’s book, The Doors of Perception, where he thinks we channel consciousness, and that what the brain does is edit it, and there’s a reducing valve. And psychedelics open the reducing valve wider. I don’t know that I’m ready to buy into the idea that consciousness exists outside brains, but I do love that metaphor because there are times when you are more conscious than others. I know I’ve switched from window pane to valve, but you know, a camera aperture can open wider or narrower. And I do have a sense of that. I have a sense of when I’m being less conscious, and when I’m being more conscious, by which I mean, you know, more present, taking in more sensory information. So when you start thinking about consciousness as a matter of degree, that changes things also.I think when we scroll on social media, obviously, we’re conscious. But minimally so, because we don’t have to generate our own thoughts. We’re basically taking these little hits from other people and thinking their thoughts.The process of writing this book made me kind of relativize everyday consciousness as just one type, which is exactly what William James said. Normal consciousness is one type, separated by the flimsiest of screens from the other types.AC: If we stick with the metaphor of the smudge on the window that you get when you take psychedelics, it seems like we’re saying that consciousness has become like an object that you’re looking at, right? You’re looking at the smudge and that just is consciousness. But sometimes we’ll talk about consciousness as a state that you’re in, rather than an object you can perceive. You’re either conscious or you’re not conscious. So it’s difficult to really know what sort of thing we’re talking about when we talk about consciousness, right?MP: Yeah. When you say that consciousness is an object, what’s the subject? Consciousness also? The only tool we have to understand consciousness is consciousness. So we’re in a closed loop and when we get a perspective on consciousness, we’re not achieving any distance from it. That’s one of the problems with studying consciousness. Science is predicated on an objective, God’s eye view of things, and you never get that. There’s no such thing. SUGGESTED VIEWING The brain filters consciousness With Àlex Gómez-Marín But, yeah, there is this sense, I think, that consciousness is something you can approach. Certainly, when you’re writing and trying to recreate a conscious experience, it’s a fiction, but you’re standing back from it, and looking at it. But there’s no real subject-object distinction.AC: That’s so interesting, because when philosophers start talking about consciousness, they often talk about what they call “qualia”, which is their word for the felt experience of, say, the color red. And I think that way of speaking often makes us think of the qualia as an object, which you can see out there: the redness of red. But, as you say, we also want to collapse the subject-object distinction when we talk about consciousness. So there’s something strange going on here…MP: Oh, yeah, there are many strange things going on! *AC: Let’s talk about the varieties of consciousness. Apart from perceptions, there are, pains, emotions, thoughts, and so on. What is it that holds all this diversity together so that they all count as instances of consciousness? What is it that they all have in common?MP: Yeah, that’s a really good question. I mean, there is sensory information, right? Which we perceive coming from the world outside ourselves. And then there’s internal information, which is what’s called interoception. And this is very important too. This is where feelings come from—what are sometimes called homeostatic feelings—that are intended to get the brain to keep us in these narrow ranges of temperature and glucose and so on. That’s a very important part of consciousness. And according to some researchers, who I think are probably right, this is where consciousness begins, with these very primal feelings, like hunger and thirst and warmth and itch, and things like that. And then there’s this third thing, which is our thinking about thinking.And what holds all this together is, I think, the sense of self. Consciousness generates a self: it is probably an organizing principle. All this stuff is happening to the self. It’s a construct, I think, but it is very useful. It can connect all these different streams of consciousness to a single being or a place, metaphorically speaking.* AC: The first half of your book is about the science of consciousness. Is consciousness just another thing, like black holes or the origin of life, which we don’t yet understand, but which we should have every hope that science will one day get to the bottom of, or is there something special about consciousness that makes this unlikely?MP: It depends how you define science. As we define science now, it’s going be very difficult. Science since Galileo has had a set of rules or assumptions, which is that the proper remit of science is to deal with the objective, quantifiable, third-person world. And the physical sciences have done amazing work under that set of limitations. Galileo—for tactical reasons, not for philosophical reasons—said science should not deal with the soul, which at the time was what consciousness was considered to be. So what is subjective, what is qualitative, what is first person, we’re going to leave to the church, he said. And this was a good agreement, and it probably kept many scientists from getting burned at the stake. But it leaves science in an awkward spot, now that it wants to venture into that territory of qualities, of first-person experience. And I don’t think it has the proper tools. I think it will have to add to its toolkit in some way, and find a way to bring in phenomenology, or lived experience and introspection, which science is usually dismissive of.The challenge—we alluded to it earlier—is that the only tool you have to study consciousness with is consciousness. And what I mean by that is, the whole scientific enterprise is a manifestation of consciousness. As much as scientists like to flatter themselves with this idea that they attain a godlike perspective on what they study, when it comes to consciousness, there’s no such thing. And it’s fine for all the things you can step outside of and study from that perspective. But two areas it won’t work are consciousness and cosmology.___It could be that we live in this anomaly of not believing nature is conscious. And maybe psychedelics are teaching us something we’ve forgotten.___With cosmology, too, you have to study the universe from inside the universe. It’s not that cosmologists haven’t made progress. We know a lot about the age of the universe and expansion and things like that. But we can’t penetrate what happened before the Big Bang. We just don’t have the tools because we can’t stand outside.The fact that there are 22 full-scale theories of consciousness tells you all you need to know: we’re kind of lost. And I was surprised to find that we are more lost than I thought we were when I started this. I thought that there’d be leading theories, or that we had experiments that we could conduct that would nail some of this down. And the fact is, we don’t.So, I don’t know if science can solve it. But, of course, we can change the rules of science. A really influential book for me was a book called The Blind Spot, by two physicists, Marcello Gleiser and Adam Frank, and a philosopher, Evan Thompson. It’s a reminder that science is a social practice. It’s organized in a certain way and it can be organized in a different way. But it has this huge blind spot at the center of it, which is its failure to recognize that it is a form of consciousness itself, and it doesn’t have a good way of taking account of lived experience.AC: On the one hand, I think you want to resist traditional dualism, which would say that consciousness is something magical, something supernatural, right? But on the other hand, you’re accepting that there is this division in reality between the stuff that you can investigate objectively and measure, and so on—the stuff that science has been good at finding out about—and consciousness, which, for some reason, you can’t objectively measure. Some would take this to suggest that the dualism is actually right. Is there a way of reconciling these two strands of your thinking?MP: To call it magical is full of value judgement. I mean, you could just say immaterial. The interesting thing is, I think, that intuitively we’re all dualists. And I don’t know whether that’s because we’re children of Descartes and other cultures are less dualist than we are. Or it may be because that’s how consciousness feels. It feels different than the body. It feels separate from the body. But I don’t think we should trust that intuition.AC: So let’s think about ways that science might be changed to get at consciousness. I suppose the starting point would be the way that you begin the second half of your book. You have this nice line from William James, where he says, “We now begin our study of the mind from within.” Could you give us some sense of the ways of studying the mind from within? What does this involve?MP: I don’t know what that science looks like. But one of the points I’m making is that it depends on the humanities. I found that I learned as much, if not more, about consciousness, from reading novels and poetry. There is a sense of the fullness and complexity of consciousness that you don’t get in any scientific account. I interviewed this stream-of-consciousness writer and I approached her as an expert on consciousness, and she is. So I think that dialogue is really important.I’m reading Ben Lerner’s new novel, Transcription. Just read the first page of this novel: it’s a man falling asleep on a train, going to conduct an interview, and there is the experience of being in the train, facing backwards, there’s the view outside, but there’s a reflection of himself through which he’s seeing outside. There’s the memory of dropping his kids off at school. All this is going on in one moment of consciousness. Scientists aren’t going anywhere near that. But I think it’s useful for them to think about. That’s where we’re trying to go: like, how does such a layered experience happen? You know, it also makes you wonder, could a computer ever do this? And it gives you some doubt.*AC: Before we get to computers, perhaps we could talk briefly about plants. How did you come to feel that they are sentient?MP: Well, it was a psychedelic experience, and it’s not unusual on psychedelics. In fact, there’ve been studies about how people become animists during psychedelic experience. Their belief in animism arises after a single psychedelic experience.You know, most scientists would say this is all a myth. But we have only 400 years of the age of enlightenment and science. Before that, we were animists, and if you go around the world, most indigenous cultures are still animists, and children are animists, by and large, until they go to school. So it could be that we live in this anomaly of not believing nature is conscious. And maybe psychedelics are teaching us something we’ve forgotten.As I said, I wanted to test this idea, and see whether there was conventional scientific evidence for it. And there’s fascinating work going on in a field that calls itself—in a rather cheeky way—plant neurobiology. These are people who fully realize there are no neurons in plants, but they’re trolling conventional botanists! And they’re doing experiments that are demonstrating that plants can learn and remember, which is kind of amazing: how do you store a memory without neurons? They’re finding plants that can solve problems, that can hear and see. In fact, they have 20 senses to our five or six. For example, a bean plant looking for something to twine, and given a pole within eight inches or so of it, knows where that pole is and will aim its spiraling reach at that pole. What is that about? Is it bouncing signals off of it?One of the spookiest things is the fact that the same anesthetics that put us out put plants out. You might think that plants are already out, but they’re not. They’re just slow. If you take a plant with a fast behavior, like a Venus flytrap, and give it an anesthetic, it will stop reacting. So you have to ask yourself, what is lost when the plant is anaesthetized? Some state of alertness, of awareness, of its environment, of reactivity. I’m not prepared to call that consciousness, but maybe it’s sentience—which is a simpler form of consciousness, and involves the ability to sense what’s going on in your environment and assess what’s good and bad for you and act appropriately. That may be a universal quality of life.AC: Let’s turn from plants to AI. You point out that LLMs are trained on the internet rather than direct interactions with reality. You put this really nicely when you say the internet is not the world so much as a shadow cast by the world. So LLMs are living in this kind of shadow world, or in Plato’s cave, as you put it. What’s the significance of this for AI consciousness and moral consideration? And, to recall the beginning of our conversation, if we’re stuck behind a veil or screen of consciousness, are we also stuck in a kind of shadow world?MP: I don’t think they’re the same shadow worlds because our world includes nature and other people. And even if it’s mediated in some ways... There is a reality out there, and we are in relation to it, through consciousness. There’s friction with it. What’s missing from the LLMs is that friction with the real world. There’s more to the world than human representation, which is what they’re dealing with. And that means that so far, AI is a cultural technology for combining thoughts we’ve already had. SUGGESTED VIEWING Cracking the code for thought With Roger Penrose, Sabrina Gonzalez Pasterski, Max Tegmark, Güneş Taylor Genuine creativity is more than collage. A lot of what AI does now is tantamount to collage, putting this with that and you know, that’s part of art, certainly. But there are also genuinely new ideas that come into the world that don’t come in through manipulating the representations we already have. So it remains to be seen whether AIs can be truly creative in that more radical sense.But my arguments against AI becoming conscious have to do with the fact that the idea of AI consciousness is based on this faulty metaphor that the brain is a computer. There are dimensions in which the brain is like a computer—it certainly does its share of computation. But computers have this sharp distinction between hardware and software, and brains don’t. In a brain, hardware and software are identical. Every memory is a physical change to the brain. Brains are not interchangeable in the way computers are. So this idea that you could take the consciousness out and somehow run it on another substrate, a silicon substrate, seems foolhardy.Anyway, it’s a more extended argument, and I may be wrong. And when we move to computers that aren’t based on silicon—neuromorphic computers and things like that—all bets may be off.AC: Regarding your point about LLMs being stuck in the world of our representations—the internet or whatever—and not being able to interact with reality, are these representations, the world of the internet, themselves part of reality? We’ve created the internet, but it’s still a real thing that exists. And so while the LLMs may be trapped within that part of reality, they’re nevertheless within reality and interacting with it and so on. So it’s not obvious that there’s a barrier there to them becoming conscious and being creative.MP: Yeah, I mean, if our consciousness is built out of human culture, which is what we’re talking about with all those representations. But I tend to think consciousness comes a bit more out of nature and friction with the natural world, but...AC: So there’s a fundamental divide between the natural world and human artefacts?MP: And we lose track of that, and especially people in this computer world. You know, the people who are creating these AI systems, my guess is they’ve been into video games since the age of three, and they didn’t go outside a lot. And their own contact with nature is somewhat limited. I could be wrong, it’d be a very interesting thing to ask, all the wizards of AI, whether they like to go fishing and hiking and do things like that. Or were they on computers from a very early age? I interviewed Blake Lemoine, the Google engineer who came to believe that LaMDA, the Google LLM out at the time, was conscious and deserved personhood. It was very clear that he didn’t see a distinction between this bubble in which he lived and the real world. And I think we’ve all been distanced from the natural world, and this is taking us even further away. But it’s still there, you know, and we still have bodies, and we’re still mortal, and we don’t live in a simulation.AC: I think that’s a great place to finish. Michael Pollan, thank you very much!
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All INdiana Politics
Jamsheed Choksy discusses the risk of terror attacks and cyber threats in Indiana, while Diego Morales explains his voter registration decision.
‘Marathon’ Is Reviewing Better Than ‘Destiny’ On Metacritic, ‘Destiny 2’ On Steam
Marathon is well-liked by players, which has spurred morale among Bungie devs, no matter what other sales conversations may be happening.
'Culture is downstream from entertainment' — An Interview with Rob Schneider
'You have a left that is totalitarian in the sense that they’re not for free speech. They don’t really have the best interests of the culture in mind. They’re not open for debate. They’re open for demonization. They want to demean you, they want to demoralize you, they want to prevent you from speaking, and they want to take away your ability to make a living.'
The Louisiana purchase: Will Wade saga shows what college sports no longer pretends to be
The real reckoning finally came. Will Wade’s hasty exit is a Flagrant 1 against fan morale and not just in Raleigh.
Social Science Research Institute awards AI seed grants
Penn State Center for Social Data Analytics and the Consortium on Moral Decision-Making, in collaboration with the Social Science Research Institute, has announced the recipients of their most recent seed grant awards.
NCAA’s SCORE Act comes with constitutional and moral traps
If you watched college football last season, you saw a lot of TV ads asking fans to call Congress to support SCORE Act. Expect more in March Madness.
Florida Chamber: Childhood poverty dips in 2024, but work remains
'Ensuring every child has the opportunity to succeed is not just a moral imperative, it’s an economic one.'
A leadership vacuum adds to strains on the CDC
Low morale, staff turnover and budget issues have sapped the Centers for Disease Control and Prevention. The administration is expected to soon name a new director, who will have their hands full.
German business sentiment fell noticeably in March, Ifo finds
German business morale fell in March, a survey showed on Wednesday, as the Iran war made companies grow more pessimistic about the future.
Divided Supreme Court weighs the right to seek asylum at the southern border
The case posed a fundamental clash between the government's need to manage surges at the border and the moral and historic right to offer asylum to those fleeing persecution.
BIW strike comes weeks after visit by U.S. Defense Secretary Pete Hegseth
The strike arrives several weeks after a morale-boosting appearance in which U.S. Defense Secretary Pete Hegseth touted the need to boost defense manufacturing.
United Airlines Just Issued a Playbook for Any Business Staggered by Skyrocketing Costs
In a letter to employees, CEO Scott Kirby delivered a master class on boosting morale as he deals with the impact of surging jet fuel prices.
Hegseth Invokes Divine Purpose to Justify Military Might
Defense Secretary Pete Hegseth has imbued U.S. military actions with a Christian moral underpinning that suggests they are divinely sanctioned.
“Loyal Slaves” and Campfire Entertainment in Frank Vizetelly’s Confederate Camp
Frank Vizetelly’s illustration titled “Night Amusements in the Confederate Camp” appeared in the Illustrated London News on January 10, 1863. It was one among a number of wartime scenes that Vizetelly captured for the newspaper. Subscribe Following the war, the illustration appeared in a number of books, including John O. Casler’s Four Years in the Stonewall Brigade (1893) and Campfires of the Confederacy (1898) by Ben La Bree. The scene depicts a Confederate camp at night with an enslaved man, most likely a camp servant, performing a dance around a fire with the music provided by a soldier playing a banjo. Another enslaved man looks on at the right. Vizetelly likely witnessed the scene—one that would have been common throughout the war. It’s a wonderful example of the way in which Confederates—slaveowners and nonslaveowners alike—experienced the presence of slave labor in the army. Vizetelly was deeply sympathetic to the Confederate cause. His depiction of the enslaved man as more than happy to entertain the very people who were fighting to keep him enslaved was precisely the kind of image designed to reassure a British audience that slavery was benign, and by implication, that Britain need not feel morally troubled about recognizing or supporting the Confederacy. Share Just as importantly, the sight of a dancing slave reassured Confederates themselves that the institution of slavery remained secure even after President Lincoln signed the Emancipation Proclamation. I’ve come across this illustration many times before and I plan on using it in my next book project on the role of enslaved labor in the Confederate army during the Gettysburg Campaign, but this is not the reason I am sharing it with you today. It has to do with where I recently found it, which came as a complete surprise and is incredibly revealing. Let’s take a look.
Pope Leo calls universal health care a 'moral imperative'
States have a moral obligation to develop universal health care systems, Pope Leo XIV said, stating that health cannot be "a luxury for the few."
Partisanship and science
I recently participated in a symposium of the Denver-based Institute for Science & Policy, during which I had a “fireside chat” with Tony Mills of the American Enterprise Institute. Mills has written extensively on the politicization of science, and the two of us had a very enjoyable hour-long conversation on the topic. You can watch it below. The main questions we dealt with are why there is such a vast partisan gap in trust of science, and to what extent this is a unique moment. Mills helpfully brings a good deal of data to the discussion, as he did in this useful piece at Issues in Science & Technology. Tusk depends on reader support. To support this work, please become a paid subscriber. Subscribe Note this graph, drawing on a range of survey data to demonstrate partisan attitudes toward science since 1970s. As it demonstrates, there’s been a very sharp partisan divergence in confidence in science during the Trump Era, starting prior to the Covid pandemic. At least in part, we can attribute this to a rise in populist anti-science rhetoric embraced by Trump, his appointees, and those in his media orbit. But as the graph also shows, the partisan divide has existed in the past, and it’s not always in the same direction. The largest divergence in party views toward science prior to 2016 was in the 1970s, when liberals equated scientific achievement with the military-industrial complex and thus trusted it less. That era of scientific mistrust is often overlooked. Indeed, as Mills notes, the Moon landings (1969-72), which today are considered one of the last great moments of national unity, were experienced nothing like that at the time. There was sharp debate back then over whether the Apollo missions were worth the vast expenditures when the country had so much else to deal with. It’s outside the dataset, and we don’t have the partisanship lens for it, but the 1950s was another deeply anti-science decade, with critics of intellectuals and college professors alleging their ties to communism and their lack of commitment to basic American moral beliefs. This was the subject of Richard Hofstadter’s 1962 book Anti-Intellectualism in American Life, in which he quotes religious leaders like Franklin Graham: [In place of the Bible] we substituted reason, rationalism, mind culture, science worship, the working power of government, Freudianism, naturalism, humanism, behaviorism, positivism, materialism, and idealism. [This is the work of] so-called intellectuals. Thousands of these “intellectuals” have publicly stated that morality is relative—that there is no norm or absolute standard.… This fervor was heavily whipped up by Sen. Joe McCarthy (R-Wisconsin), although it’s clear that not all his fellow Republicans were on board with his red-baiting. What ended that era? The simple answer is the 1957 launch of Sputnik. Americans became afraid that they were losing to Soviet scientists, and suddenly university researchers and government projects were awash with funding. In our conversation, I asked Mills about the possibility of us having a Sputnik moment again that would rally the American public in favor of science today. Mills argued that the COVID-19 pandemic was essentially a Sputnik moment — a terrifying threat to all Americans that required scientific advances to address. But thanks in part to political polarization and the populist and conspiratorial leanings of Donald Trump, we got the opposite of a unifying moment. Many Americans turned against science, despite science actually stepping up in that moment. As we discussed in the chat, it’s not clear what scientists could or should be doing in this moment to increase faith in their work. As Mills notes, one of the chief complaints against scientists and professors is that they’ve become too political; scholars becoming even more political might not help them achieve their goals. This (mainly Republican-driven) anti-science era will end, of course, but it’s not clear what event will bring that about. Share
After firings, funding cuts, and a shooting, can a demoralized CDC workforce recover?
It's been a year since mass firings began at the CDC, the federal public health agency. Then came a shooting, and the government shutdown. Atlanta is still feeling the economic and emotional effects.
Inside the explosive growth of sports betting
As part of his investigation into sports betting, Atlantic journalist McKay Coppins gambled $10,000 during last NFL season. He spoke with co-host Tonya Mosley about his experiment, what he learned, and what the explosion of betting is doing to society. “It’s turning all of American life into a Las Vegas table game. There’s always this kind of glittering mirage of profit that you’re chasing, when, in reality, it’s designed to sort of demoralize and crush every regular person who plays.” They also talk about how betting has expanded to politics and international conflict.
SCHOOL POLITICS? SOS Morales touts Club America voter registration effort, but critics are wary
By Marilyn Odendahl The Indiana Citizen March 11, 2026 Indiana Secretary of State Diego Morales announced on Tuesday a partnership with Club America, an arm of the conservative organization Turning Point USA, to register Hoosier high school students to vote, but a voter-advocacy group said the collaboration could inject partisanship into what should be a
Newsom Picks a Dogfight With Trump and RFK Jr. on Public Health
Scientists are cheering California Gov. Gavin Newsom as he builds a public health bulwark against health secretary Robert F. Kennedy Jr.’s anti-vaccine stance and President Donald Trump’s withdrawal from the World Health Organization. Still, federal cuts have sapped morale and left local health departments less prepared for outbreaks.
Purim’s two heroines and the politics of moral choice
Yesterday, we celebrated Purim. I’ll share a secret: I hate the holiday. Or rather, I’ve long hated how we celebrate it. I don’t like costumes. And the carnival spirit set against a story that ends with 75,000 dead — even if killed in justified self-defense —...
Jeff Duncan: UNO’s upset bid falls short again McNeese, but Privateers headed in right direction under Stacy Hollowell
UNO settled for a moral victory instead of an actual victory against the Southland Conference’s best.
Rising anger over ‘lop-sided’ and ‘immoral’ US health funding pacts with African countries
Zimbabwe refuses to sign agreement and Kenya faces a court case over data sharing as new aid deals come under scrutiny
German business sentiment rose more than expected in February, Ifo survey finds
German business morale rose more than expected in February, a survey showed on Monday, as both current conditions and expectations increased.
Commentary: The missing quality that defines the flaws in our business and government leadership
We used to expect our business and government leaders to have strength of character. Today that's been replaced by a moral vacuum
It’s Correct and Moral to Use the Olympics to Speak Out About Politics
The Winter Olympics can't be separated from our national project — so athletes have every right to criticize the Trump administration.
Jesse Jackson, Civil Rights Leader Who Sought the Presidency, Dies at 84
An impassioned orator, he was a moral and political force who formed a “rainbow coalition” of poor and working-class people. His mission, he said, was “to transform the mind of America.”