Foreign Affairs
Rubio forced back into diplomatic speech a question the West has avoided because it became polarizing and uncomfortable: what, exactly, are we defending? Burke, Weil understood that societies survive not as contracts but only when they can speak of inheritance.
Conscience
Epstein’s contempt for equal human worth was not incidental. The claim that every person bears inviolable dignity is a metaphysical limit, one that makes trafficking, eugenics morally unintelligible.
Foreign Affairs
The oldest surviving international organization was built to manage a river, not to redeem mankind. That modesty remains the surest measure of institutional worth.
Cogitations
Modern empathy has grown bloodless: performed, procedural, and safe. We feel for others at a distance, mediated by screens and scripts. True compassion demands risk and presence. Not “How do you feel?” but “What can I carry with you?”
Cogitations
From Tacitus’s obsequium to Miłosz’s Persian-borrowed ketman and Havel’s greengrocer, political orders endure more by disciplined inattention, less by force. Preference falsification explains how societies sustain consensus no one truly believes.
Bruegel’s paintings are maps of collective life, crowded, contradictory, and held together by rhythm rather than agreement. Long before modern theory, he showed how societies endure without resolving their differences.
Freedom
Freedom becomes unbearable not when it is heavy, but when we pretend it should be light. By fleeing responsibility, exposure, and disagreement, liberal societies do not escape weight—they invite it back as fear, control, and dependence.
From Tacitus’s obsequium to Miłosz’s Persian-borrowed ketman and Havel’s greengrocer, political orders endure more by disciplined inattention, less by force. Preference falsification explains how societies sustain consensus no one truly believes.
New York’s new mayor will have to embody two cities: one that dreams of justice, and another that counts the cost. Between compassion and competence lies the struggle that will define whether this age of belief becomes an age of folly.
Amid rising loneliness and moral fragmentation, Tocqueville’s “solitude of the hearts” and Weil’s “uprootedness” expose the deeper crisis beneath polarization: a humanity searching for belonging where its roots have thinned — yet still capable of replanting them in shared meaning and care.
From Tocqueville in 1835 to Bellah in 1985, the question endures: can liberty survive when the habits of heart and mind that once joined freedom to virtue—through family, faith, and civic life—begin to dissolve into an “unencumbered self”?
Think Beyond Tribes | Liberty • Conscience • Pluralism | Bridging polarization across politics, tech & civic life.
As AI enters conflict resolution, it promises coherence, scale, and calm. What it cannot resolve is the human remainder: agency, legitimacy, moral responsibility, and the right to remain in conflict without closure.
Religious liberty is the first freedom to falter when democracy’s air turns thin. Its decline signals not the triumph of tolerance, but rather a quiet suffocation of conscience—the moment when pluralism gives way to moral uniformity, and the soul itself falls under supervision.
In a noisy pub back room, strangers argued, listened, and left thinking. No one won, no minds were remade. Yet something essential reappeared: the beauty of democracy, alive in the encounter and the simple dignity of talking across difference.
In a world that worships the Hedgehog’s certainty, Berlin’s Fox endures—wary, wounded, and free. His agony is the price of plurality: to see the many truths the Hedgehog denies, and to live among them without surrendering to one.
Apocalyptic politics, from Marx to recurrent historical doom, relieves us of responsibility by promising collapse as destiny. The antidote, as Burke and Aron knew, is prudence, the quiet art of governing without prophecy.
A 2024 Science study from Google DeepMind reveals an AI mediator that helped citizens reach fairer, clearer agreements than humans. What it uncovered was not machine superiority, but the quiet conditions under which understanding becomes possible.
New York’s new mayor will have to embody two cities: one that dreams of justice, and another that counts the cost. Between compassion and competence lies the struggle that will define whether this age of belief becomes an age of folly.
Mill warned that freedom dies not by tyrants but by crowds. In On Liberty (1859), he saw consensus as the new despotism and solitude as freedom’s test: the courage to think without applause—no kings, no crowds, only the arduous liberty of the mind.
Amid rising loneliness and moral fragmentation, Tocqueville’s “solitude of the hearts” and Weil’s “uprootedness” expose the deeper crisis beneath polarization: a humanity searching for belonging where its roots have thinned — yet still capable of replanting them in shared meaning and care.
Alexander Karp’s The Technological Republic calls for a renewal of conviction equal to our power. In an age rich in intelligence but poor in purpose, he argues that freedom, beauty, and belief must once again guide what we build—and why.
From Tocqueville in 1835 to Bellah in 1985, the question endures: can liberty survive when the habits of heart and mind that once joined freedom to virtue—through family, faith, and civic life—begin to dissolve into an “unencumbered self”?
Madison and his peers built the American republic on realism, not idealism. They knew liberty endures only when power confronts power and institutions are shaped to reckon with human weakness, not presume virtue.