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Tyra Banks To Produce Feature About The Invention Of The Sports Bra
Tyra Banks will bring the stories of Lisa Lindahl, Polly Smith, and Hinda Miller, the inventors of the sports bra, to the big screen.
Kansas Jayhawks Freshman Tyran Stokes Earns Even More Preseason Accodales
Kansas Jayhawks phenom Tyran Stokes is set to begin one of the most anticipated freshman seasons in NCAA history
Tyra Banks teases ‘Life-Size 3’ update with ‘massive idea’ for sequel (exclusive)
Tyra Banks teased a ‘Life-Size 3’ update, telling EW about a ‘massive idea’ for a ‘bananas’ sequel after she reunited with Lindsay Lohan at the ‘Freakier Friday’ premiere.
Tyra Banks explains why she wasn’t on ‘Project Runway’ after on-air clash with Law Roach
Tyra Banks explained why wasn’t on ‘Project Runway’ after her on-air clash with Law Roach in episode 5: ‘People lost their damn minds,’ Banks tells EW.
Tyra Banks re-releasing viral ‘Modelland’ book 15 years after it failed (exclusive)
Tyra Banks exclusively reveals to EW that she’s re-releasing her ‘Modelland’ book after its viral resurgence online amid her mom’s secret health battle: ‘A deep, almost depression for me.’
RosCept Capsules Introduces Ros Cept Multi-Ingredient Dietary Supplement for Brain Health, Memory and Concentration
RosCept dietary supplement features Magnesium Beta Hydroxybutyrate, Calcium Beta Hydroxybutyrate, and Sodium Beta Hydroxybutyrate in a focused BHB formulation.Wilmington, DE, Oct. 05, 2026 (GLOBE NEWSWIRE) -- RosCept has announced the introduction of RosCept, a multi-ingredient dietary supplement formulated with three mineral beta-hydroxybutyrate (BHB) compounds: Magnesium Beta Hydroxybutyrate, Calcium Beta Hydroxybutyrate, and Sodium Beta Hydroxybutyrate. Official Website: https://roscept.shop/
Tyra Banks does not enjoy ‘Halloween: Resurrection’ 25 years later: ‘Not even a little bit’
Tyra Banks tells EW she does not look back fondly on making ‘Halloween: Resurrection’ nearly 25 years ago, adding that an agent wanted her to have ‘Halloween H20’ star Josh Hartnett’s career.
The tyranny of majority rule has infected small-town politics
Stuart, Florida, is a microcosm of modern-day political division. And these days, no one thinks twice about politicians trying to seek revenge.
A 66-million-year-old tooth reveals T. rex was nearly as warm as a human
Chemical clues preserved inside fossilized T. rex teeth reveal that the dinosaur maintained a body temperature of about 97 degrees Fahrenheit, almost identical to humans. The finding provides direct evidence that the giant predator was warm-blooded, helping explain how it stayed active and survived in chilly environments as far north as Alaska.
Tyrannosaurus Rex Was Warm-Blooded and Able to Live in the Arctic, Study Finds
It’s been 66 million years and science is still learning more about the most famous dinosaur.
Fossil tooth analysis confirms Tyrannosaurus rex was warm-blooded
By using fossil teeth, scientists measured T. rex’s body temperature for the first time. They found evidence of an active, warm-blooded predator.
Tyrannosaurus rex was warm-blooded, new study confirms
The King of the Dinosaurs had an internal temperature similar to you.
Scientists finally know the body temperature of the Tyrannosaurus rex
Using a fossil-based thermometer on the dinosaur's teeth, researchers have revealed that the animal's body temperature was comparable to a human's.
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.
Colorado science teacher hopes his Tyrannosaurus rex trackway discovery fuels ferocious passion for learning
A research associate with the Denver Museum of Nature and Science who teaches in Northglenn recently became the first person to ever identify a Tyrannosaurus rex trackway.
Scientists Find First Adult T. Rex Trackway – And The Footprints Are Human-Sized
We've finally tracked a Tyrannosaurus rex.
Phil Weiser’s role starting a CU tech hub offers a window into the gubernatorial candidate’s approach
The barrier-breaking Silicon Flatirons Center’s founding, evolution and legacy at CU show the thinking carried Phil Weiser into politics and now to the Democratic nomination for governor.
'Tyrant Lizard Queen' offers a nuanced look at T. rex
Paleontologist Riley Black’s latest book explores how this misunderstood carnivore might have lived.
Letter: Rural representation in Deschutes County politics
During the Revolutionary and Civil wars, citizens have fought for freedom. Freedom from tyranny. America has fought throughout the world for people’s rights. “We hold these truths to be self-evident, […]
Community Health Partners & Prostate Cancer Awareness Month
Community Health Partners of Sioux County is working to spread awareness of prostate cancer awareness month. Community Health Partners is working to inform Siouxland residents about prostate cance…
A galaxy-shaking clash comes to Warhammer TV this week
Necron C’tan Shards and Tyranid monsters collide on Battle Report.
'Winning the lottery': Preserved fossil tissue reveals shocking cause of death for largest T. Rex ever found
It got Tyrannosaurus wrecked.
MiAsia Symone has the latest in entertainment headlines
The Fast & Furious franchise could be coming to an end, and Tyra Banks speaks out after backlash for her Netflix documentary.
Why Ossoff’s savage lampooning of Trump is taking off
Democrats have spent years stoking fear about President Donald Trump, branding him a ruthless tyrant king bent on building an American dictatorship.
Socialism Has No Place In Either Of Our Major Political Parties
Who could have imagined that a failed, tyrannical, blood-soaked ideology could, in new garb, achieve new life in the U.S.?
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.
What science loses when T. rex becomes a trophy (Opinion)
Over the course of three years, starting in 2021, a commercial collector excavated one of the most complete Tyrannosaurus rex fossils ever from the Hell Creek Formation in South Dakota. On July 14 of this year, “Gus” was sold at…
To IMAX or not to IMAX, entertainment producer Tyra Martin on where to watch "The Odyssey"
Chicago's Very Own source for breaking news, weather, sports and entertainment.
Mystery bidder buys T. rex nicknamed 'Gus' for a record $50 million
A Tyrannosaurus rex fossil billed as one of the world's largest and most complete specimens was sold for a record $50.1 million Tuesday to a mystery bidder.
T. rex 'Gus' sells for record-breaking $50.1 million
The Tyrannosaurus rex skeleton surpassed its pre-sale estimate and set a new auction record for a dinosaur fossil.
This dinosaur fossil captures the final moments of a T. rex attack
A fossilized Edmontosaurus skull with a Tyrannosaurus tooth still embedded in its face has given scientists rare evidence of a dramatic predator-prey encounter. The discovery suggests the giant carnivore delivered an incredibly powerful face-to-face bite, offering new clues about how Tyrannosaurus hunted.
Want to own a real T. rex? It could cost you $30 million
The Tyrannosaurus rex fossil known as "Gus" will go up for auction on Tuesday. It's not the first time dinosaur bones have been sold to the highest bidder.
They're Building Half A Bridge to Save Science...
Today’s post is about science: what you can do now to protect it from unprecedented threats, and how your action is the first half of a long-term program that Congress must take up next. Let me start with describing the embryonic state of science advocacy. There are many well-meaning organizations: the American Association for the Advancement of Science, Research!America, and subject-specific organizations such as the Society for Neuroscience and the American Physical Society. Their general approach is to emphasize the common good: the remarkable value that science and innovation have provided to all Americans. However, these organizations are offering an incomplete solution. Before I start, a preliminary: If you already know about the threat, go ahead and weigh in with OMB at this link. Ideas about what to say come from Research!America and the American Physical Society. You have until Monday, July 13 at 11:59pm Eastern. Then come back here and read the rest of this post. Finally, get in touch with whoever is likely to be your next member of Congress in 2027. The threat: An end to merit-based science… The onslaught of attacks on science is accelerating. It’s not just cuts to grants, which was the last battle. That battle is not done yet, but there is a new and worse threat. Now comes a proposed public rule from the Office of Management and Budget. The rule would take decision-making power over grants away from experts and put it into the hands of political appointees. Former NIH official Elizabeth Ginexi wrote an excellent summary of what OMB is trying to do, which is codify the executive branch’s ability to award or terminate grants, for arbitrary cause or no stated cause. Since World War II, a necessary step in scientific grant-making has been consideration of scientific merit. This approach has made America into a dominant scientific superpower, the envy of the world. Of course, political considerations do come into the mix. The proposed rule tilts the balance dramatically away from merit. …but why? Many people have difficulty comprehending why Russell Vought and OMB would want to damage science in this way. If you’re a working scientist, you are likely to be particularly uncomprehending. Who would hurt an activity so self-evidently good? The answer is: this is part of the program to replace the rule of law with a personalist regime. OMB Director Russell Vought, a Christian nationalist, would like to implement what legal scholars call a “unitary executive,” and what I would call a dictatorship. Or if you like, a personalist authoritarian regime. I am a working scientist. This rule will debilitate my research. It may chill the speech of scientists for speaking freely in the public sphere. It is a form of personalizing power and decision-making within the executive branch. In short, it sacrifices science in the service of tyranny. To Russell Vought, a decrease in the quality of science might be an acceptable cost. He might even consider it an added benefit to weaken a pillar of soft U.S. power based on knowledge and skepticism. The professional societies are building half a bridge The nonprofits are asking you to make public comment. Public comment is like building the first half of a bridge. Before implementation, OMB is compelled by law to have a period of public comment. Rules have to be consistent with the law and the Constitution. They express the federal government’s stance toward how those laws will be implemented. When a presidential administration works in good faith, these public comments are used to inform their eventual action, and sometimes mitigate it. The comment period reflects our First Amendment right to petition our government. The executive branch is then supposed to take those comments into account - completing the bridge between us, the people, and our government. Project 2025 seeks to take away the second half of the bridge. We have to replace it. The first half of the bridge Organizations like AAAS, Research!America, and SfN are partly right. You should certainly comment. Their core model is earnest: if enough of us make noise, then we will achieve change. This idealistic point of view is offered in good faith. That point of view is also currently bullshit. The fundamental reason is that the federal rulemaking process has two parts: There has to be a period of public comment. OMB makes the final rule…but is free to disregard public comment. Oops. That’s a loophole. However, not all is lost. Congress can complete the bridge Congress has enormous power. That power suggests a roadmap for how to proceed. This lawless administration is still going to issue that rule. Nonetheless, your comments still play an essential role. Here are two steps you can take. Step 1: Send your comment to your Representative and Senator. Whether they are Democrats or Republicans, many of them support science. Whatever you wrote as public comment in the Federal Register, also send it to your member of Congress. You can include information about jobs in your district or state by looking at Joshua Weitz’s ScienceMatters interactive map. Call the U.S. Capitol switchboard at (202) 224-3121 and give your town, zip code, or state, then deliver your message. Step 2: Politicize the hell out of science. You heard me, politicize it as an issue. We hear a lot from the old scientific establishment about science being nonpartisan. This is obsolete, sentimental thinking. Under normal conditions, it was true. But we can no longer make that assumption. We can keep on pretending, but we’re putting science at risk. There is a way forward. Rules are subordinate to the law…and Congress makes laws. Therefore Congress can step in. In this fall’s election, it is likely that Democrats will retake the House of Representatives. That puts at least one chamber of Congress in the hands of Democrats. They are far more inclined than the current Congress to investigate and legislate. This opens a path to undoing the damage. It also creates a permission structure for pro-science Republicans to find a way back from the brink. We have to encourage them. In the House, every district is up every two years. In your district, contact both of the major party candidates. If your state has a Senate race, contact those candidates too. Specifically mention the proposed OMB rule. Ask for two things: For this year’s appropriations process in August and September, ask that amendments be added to stop the implementation of the new rule. Those amendments should support peer-reviewed science and stop political interference. Looking ahead to next year, ask the Congressman/Congresswoman/Senator to work to hold hearings in 2027 on the importance and benefits of peer-reviewed science for health and prosperity. What hearings and amendments will accomplish Congress can use its investigatory power to summon heads of agencies and the director of the OMB. That will allow fact-finding regarding the consequences of this rule. Congress can override the rule through the appropriations process. They can write into statute a requirement to follow peer review and best scientific practices. In this way, Congress can stop the attacks on science. Postscript: Moving forward Now I have a request for you, to help me. As many of you know, I ran for Congress in order to save democracy and science. Although I did not win, that battle continues by other means. I met and heard from thousands of supporters both here in New Jersey and nationally. I learned that pro-science, pro-democracy activists have the potential to become a much greater force. In the weeks and months ahead, I will be building ways to harness that energy. I will be announcing those plans soon. In the meantime, an important step is to wind down the Congressional campaign, which has a few remaining bills to pay. Please help me retire that last debt.
T. rex fossil could become most expensive dinosaur ever sold
A 67 million-year-old Tyrannosaurus rex will go on sale in New York with a pre-sale value of $30m.
T. rex fossil could become most expensive dinosaur ever sold
A 67 million-year-old Tyrannosaurus rex will go on sale in New York with a pre-sale value of $30m.
T. rex fossil could become most expensive dinosaur ever sold
A 67 million-year-old Tyrannosaurus rex will go on sale in New York with a pre-sale value of $30m.
Colorado needs an Independence Day
Happy 250th Birthday, America! You look fabulous. As all the cool countries are saying, “250 is the new 230.” The Declaration of Independence wasn’t merely an announcement of war against a tyrant. It was the most revolutionary political document ever written. The Declaration was a landmark in human development, perhaps the landmark of all human […]
Carman: Tuesday’s election is more than just a primary. It’s a colossal opportunity to change history.
The template for tyrants goes back at least to Ancient Rome and, as Nero discovered, generally ends badly.
Scientists uncover terrifying 19-meter sea monster that once ruled ancient oceans - Futura-Sciences
When the Deep Was Ruled by Monsters For decades, Hollywood has served us ferocious tyrannosaurs and sneaky raptors on a silver screen. But let’s not forget: the oceans of the prehistoric world had their own undisputed terrors lurking below. So move over, land-based giants—it’s time for a real-life kraken to...
'ANTM' cycle 25 might cast 'an AI contestant,' Tyra Banks rep says (exclusive)
'America's Next Top Model' cycle 25 might include 'an AI contestant,' a representative for Tyra Banks exclusively tells EW after Banks' ice cream brand removed AI-generated models from an ad.
T. rex took 40 years to reach full size, scientists find
Tyrannosaurus rex may have been a much slower grower than scientists realized. A new study of 17 tyrannosaur fossils found that the giant predator likely took about 40 years to reach its full size of roughly eight tons, extending previous estimates by 15 years.
Dinosaurs invaded downtown St. Paul for blockbuster 1986 Science Museum exhibit
The brontosaurus and a 10-foot-tall Tyrannosaurus rex had been floated down the Mississippi River from Minneapolis that morning on coal barges to drum up publicity for the exhibit. It worked.
Tyra Banks is taking Netflix to court
The model accused Netflix of deceptively editing her interview footage for the documentary "Reality Check: Inside America's Next Top Model."
Tyra Banks sues Netflix over 'America's Next Top Model' documentary
The lawsuit was filed Saturday in Los Angeles federal court
Tyra Banks sues Netflix over 'America's Next Top Model' documentary
The lawsuit was filed Saturday in Los Angeles federal court
'ANTM' stars shade Tyra Banks for suing Netflix over docuseries editing: 'Now she knows how we feel'
'America's Next Top Model' stars Angelea Preston and Adrianne Curry shaded Tyra Banks' Netflix lawsuit over editing and an alleged false narrative: 'Now she knows how we feel,' Preston tells EW.
T. rex’s tiny arms may have evolved for a surprisingly brutal reason
Why did T. rex have such tiny arms? Scientists now think it’s because its giant head became the ultimate hunting tool. Across multiple dinosaur groups, stronger skulls and crushing jaws evolved alongside shrinking forelimbs, especially in predators hunting enormous prey. In other words, once the bite became deadly enough, the arms may have stopped mattering.
Tanker fire at metro Atlanta business under investigation
“Right now, we’re in the process of finding out what exactly was in the tanker.”
Community Painting – The Red Terror burrows into our hearts
The new-old Tyranid nightmare, as painted by the wider Warhammer community.
Illinois fires softball head coach Tyra Perry
Another vacancy to fill.
Sports Daily: Royals streak snapped; transfer portal news heating up
The nation’s top basketball recruit picked KU. How much of a difference maker will Tyran Stokes be for the Jayhawks?
No. 1 2026 prospect Tyran Stokes commits to Kansas, speaks highly of Bill Self: 'He's been there from the beginning'
Stokes was the last uncommitted player among the top 40 recruits in the 2026 high school class.
Calling Trump a Tyrant Is Not a Call to Violence
Conservatives want to police how we talk about Trump—while excusing how the president talks about everyone else.
Blood vessels found in T. rex bones are rewriting dinosaur science
Dinosaur DNA may still be out of reach, but scientists are uncovering something almost as exciting—ancient blood vessels hidden inside fossilized bones. In a massive Tyrannosaurus rex nicknamed Scotty, researchers discovered a network of preserved vessels within a rib that once fractured and began healing 66 million years ago. Using powerful synchrotron X-rays from particle accelerators, they were able to peer inside the dense fossil without damaging it, revealing intricate, iron-rich structures left behind by the healing process.
Oldsmobile Almost Became Muscle Car Tyrants With A 32-Valve 455 V8
Oldsmobile almost stood above every other muscle car brand with a 32-valve 455 V8, which could have been the most powerful muscle car engine of the early 1970s.
Who are the kings being crowned here in Colorado?
Though most of us celebrate “No Kings Day” on July 4, the Trump-deranged got a head start last weekend with rallies around the state. Attendees bravely fought oppression by blocking traffic for people with jobs. Rally-goers demanded freedom from tyranny, many right after voting to ban all but beige house paint at their HOA meetings. […]
The Villainization of Business: Corporate Tyrants and Government Sycophants
Across political eras, corporations have been recast as either predatory villains or tools of the state—distorting their proper role in a free economy.
Scientists Stunned: Colossal Eggs Discovered 3,500 Meters Beneath an Active Volcano
Beneath an active seafloor volcano off Vancouver Island, researchers have documented a congregation of giant eggs at roughly 3,500 meters, a discovery that reframes how life can flourish under extreme conditions. The eggs belong to the Pacific white skate, an elusive deep‑sea species adapted to cold, crushing pressure and perpetual darkness. What seemed an unlikely nursery is actually a geothermally warmed refuge, where subtle heat helps embryos survive a marathon incubation. The finding links volcanic energy to a quiet engine of biodiversity, turning a hostile landscape into an incubator. A living volcano, a hidden nursery The seamount long assumed dormant now exhales mineral‑rich, shimmering plumes, proof of hydrothermal life at depth. Expedition cameras swept across black basalt and pale bacterial mats, revealing vents that pulse with warmth. That warmth, though modest by human standards, alters the physics of development for cold‑adapted embryos. In a realm where metabolism creeps, even a few degrees can mean faster growth and higher survival. The volcano is not only active; it is ecologically formative, drafting a blueprint for a thriving oasis. Giant eggs and a skate built for the abyss The Pacific white skate, Bathyraja spinosissima, is built for the abyss: broad wings, armored spines, and a life history that trades speed for endurance. Females lay outsized, rectangular “mermaid’s purses,” often 46–50 centimeters long, packed with rich yolk to fuel years of growth. In the frigid deep, embryos can require around four years to hatch, a timeline that magnifies every energetic advantage. The scale is striking—large eggs, large adults, and a textbook case of deep‑sea gigantism. The volcano’s gentle heat may literally shave months or years from the wait. Why heat matters at the bottom of the sea Hydrothermal circulation delivers low‑level warmth without the turbulence that would scatter fragile egg‑cases. Slightly elevated temperatures accelerate enzyme kinetics, nudging development along while keeping embryos within a safe range. Mineral‑laden fluids likely shape local microbiomes, which, in turn, can influence biofilms on egg surfaces. The environment acts like a slow, steady incubator, countering the deep sea’s tyrannies of cold and scarcity. For a species with long maturation and few offspring, every incremental boost compounds across generations. An ecosystem sculpted by fire and water Seafloor volcanoes create steep environmental gradients, stitching together hot vents, cool eddies, and mineral gardens into mosaic habitats. Microbes harvest chemical energy, seeding food webs that support crustaceans, fishes, and skates. Cameras documented egg‑cases nestled among rocky ledges, near communities nourished by vent‑driven chemistry. These islands of productivity behave like deep‑sea oases, sustaining life far beyond the vent orifice’s flickering light. The nursery’s success underscores how geological forces engineer biological opportunity. “Finding a cradle of life tucked beneath a breathing volcano reminds us that the planet’s harshest places can be profoundly generous.” What the discovery could change The nursery reframes conservation priorities in regions where volcanism quietly underwrites reproduction. Protecting hydrothermal corridors could safeguard entire lifecycles, not just charismatic adults spotted during occasional surveys. It also sharpens questions about how climate‑driven shifts in ocean circulation might influence vent activity, temperature fields, and embryo survival. With methodical mapping, time‑series cameras, and environmental DNA, scientists can track whether nurseries remain stable or drift with geologic rhythms. Key implications include: Enhanced understanding of deep‑sea reproduction at hydrothermal sites. New conservation targets centered on geothermal nurseries. Comparative studies with other volcanic regions, from the Galápagos to rift zones. Biotechnological insights from organisms adapted to long, cold development. Better models of how seafloor heat shapes regional biodiversity. Methods behind the revelation Remotely operated vehicles threaded through chimney fields, gathering video, temperatures, and mineral signatures. High‑definition imagery captured the distinctive, horned egg cases, their edges dusted with fine volcanic silt. Geochemical profiles mapped how heat and chemicals disperse, outlining the “thermal lanes” where eggs most cluster. Combined, these datasets reveal a nursery organized by geothermal topography, with egg‑cases concentrated in pockets of gentle, sustained warmth. A fragile boon in a changing ocean Deep‑sea environments feel remote, yet they intersect with global pressures: mining proposals, cable routes, and shifting oxygen levels. The nursery’s resilience hinges on stable heat flow, intact substrates, and minimal disturbance from noise or sediment. Safeguarding such places is not just about protecting novelty; it preserves a slow, ancient strategy that lets large, long‑lived animals endure in the coldest reaches of the Pacific. Where geology and biology meet, the planet’s deep time still writes living stories. This volcano‑warmed nursery adds a vital chapter to that story, revealing how subtle thermal gifts can tip the scales toward life in the abyss. With each dive, researchers trace the contours of an unseen world, where fire feeds water, and water—against all odds—feeds the future.
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