Reactionary Catholics are a small minority of core Republican voters, but in many ways they set the party’s agenda because they’re so well organized and have a much stronger intellectual tradition than the white evangelicals who dominate the Republican voting base. But this trend exists internationally as well, and Opus Dei, a lay-member organization founded in Spain, has become a political powerhouse in a number of different countries.

But aside from the ridiculous caricatures of the group painted by Dan Brown in his Da Vinci Code novels, there has not been much of a detailed reporting on Opus Dei’s activities. The group is so secretive, in fact, that even the leadership of the church itself has often not known what Opus Dei has been up to.

That has began to change in recent years, however, thanks in large measure to journalist Gareth Gore, who has been reporting on the group for several years and has released an important book which is now out in paperback called Opus: The Cult of Dark Money, Human Trafficking, and Right-Wing Conspiracy Inside the Catholic Church. It’s become an international bestseller that has become so influential that Pope Leo XIV actually invited him to discuss his findings and recommendations at a private meeting.

I was pleased to be joined by Gareth to discuss Opus Dei and his book for this episode. We also talked about why Leo, the first American pope, is becoming a historically significant figure through his efforts to reconcile the conservative faith with democracy in the twenty-first century by telling conservative Catholics that they have a place in the modern—contrary to what reactionary and anti-democratic groups like Opus Dei are telling them.

I hope you’ll enjoy.

If you’re interested in supporting Theory of Change, we are doing a fundraising drive for the show and for Flux on GoFundMe. I’d really appreciate your support. You can also become a paid supporter on Patreon or on Substack. Thank you so much for your help. I cannot do this work without you.

The video of this conversation is available. Access the episode page to get the full transcript. You can subscribe to Theory of Change and other Flux podcasts on Apple Podcasts, Spotify, Amazon Podcasts, YouTube, Patreon, Substack, and elsewhere.

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Audio Chapters

00:00 — Introduction

12:26 — Pope Leo XIV standing as a conservative against reactionaries

15:48 — Reactionary billionaire Peter Thiel trying to merge reactionary apocalypse traditions

20:14 — René Girard as the source of Thiel’s Antichrist obsessions

23:10 — A brief history of Opus Dei

29:14 — The Fatima miracle tradition within Hispanic reactionary Catholicism

33:52 — Opus Dei and Spanish dictator Francisco Franco

38:00 — The expansion of Opus Dei outside of Spain, including in the U.S.

42:35 — Opus Dei priest converted many Republicans to Catholicism and was accused of sexual assault

44:58 — Dan Brown’s ‘Da Vinci Code’ and Opus Dei

51:19 — Reactionary Christian traditions grow because they provide economic and social support

57:09 — Abuses, including sex trafficking, were protected by Opus Dei’s secrecy

01:02:22 — Pope Leo’s investigation of Opus Dei

Audio Transcript

The following is a machine-generated transcript of the audio that has not been proofed. It is provided for convenience purposes only.

MATTHEW SHEFFIELD: So today, we’re going to be talking about your book, about Opus Dei but also the larger context of, where this group exists within, right-wing Christianity and right-wing Catholicism specifically.

So just as a bit of background for people who may not be conversant on, Catholic theology and church dynamics, the larger context that this is taking place is that the Catholic Church itself had to reconcile with democracy, and the emergence of it in Europe and, other countries, and this is something that took place, [00:04:00] most predominantly through the Vatican II convention but before that, the church was in, had a number of popes who were quite anti-democratic, so we can just touch on that a little bit briefly here if you don’t mind

GARETH GORE: Yeah. I mean, well, I mean, how Opus Dei fits into all this? I mean, Opus Dei is a kind of pre-Vatican II construct. It, it was founded in the late 1920s and really kind of came into itself in the, in, in Spain in the early 1930s against this backdrop of, a country on the brink of civil war. And, I think It, we can very kind of, we can very much say that this kind of is an anti-democratic movement.

Through, through large parts of its history, it’s been interested in, really pushing forward an agenda that’s got very small support within the wider population. That was very true in the early 1930s in Spain, and was, has been true in many countries where it’s operated, and certainly today in the, United States, the kind of agenda that it wants to push forward, I think even among Republicans, it wouldn’t be kind of, it wouldn’t have a huge amount of support.

SHEFFIELD: And that’s also why the organization is so secretive, because if people knew what the agenda, the real agenda was, even the ones who might think that they’re supportive of it, well, they probably wouldn’t be if they knew what, they really want.

GORE: Even among kind of conservative Catholics as well, I mean, we had Pope Leo in the last few days talking about the issue of morality and how morality has, in certain circles been seen through this kind of homosexual prism. Some parts of the church have really focused on morality as a question of, questions of abortion pre- premarital sex, homosexuality, this kind of thing.

And, he made the point that actually morality is about a much wider, kind of spectrum of issues, including kind of social justice, things like equality, [00:06:00] immigration, and the rest of it. So it’s, even, y- even putting aside the kind of Republican kind of, you know, many, the many views within Republican Party, even within the world of conservative Catholicism, I think the Opus Dei agenda wouldn’t have a huge amount of support am- among many conservative Catholics.

SHEFFIELD: Yeah. Well, and that’s why I often draw a distinction between reactionary and conservative. And sometimes people don’t want to do that, but I think it’s very important to draw that distinction because if you don’t, it’s, like refusing to distinguish between communist and liberal.

It’s like, all liberals are communists. And well, no, that’s not true. And all conservatives are not reactionaries. And your book and your research really does underscore that point. And, as you just said, the recent remark by Pope Leo does also further indicate that.

And, he is hearkening back to a tradition that, had, existed as well within the church. Like this is basic Catholic social teaching that not only does the church have a duty to comment about personal moral viewpoints and meta ethics, but also it does have the requirement as the the representative of Christ on earth to discuss the affairs of humans and societies on how they deal with each other.

And of course, you don’t have to believe that, but that is actually what the doctrine says.

GORE: Yeah, and it’s been quite interesting to, to, to listen to Pope Leo’s words around this. I mean, he– I think it’s quite clear to me that, we’re now a year into, his papacy. I think only now is he really kind of starting to find his feet. I think the first year was him kind of working out a little bit, how the church works and kind of working out how, what kind of stances he might take.

And we’re now starting to, I think, hear his voice. And I think what’s interesting for me is the way [00:08:00] that, he’s reacted to criticism from Donald Trump. I mean, he could have just let that go and not really engaged with it. I mean, he could have just almost sat above it and let, the kind of, let these tweets and the rest of it kind of just slowly die out in the, in, in the news cycle.

But instead he kind of– he’s st- he’s chosen to kind of take these challenges head on. And I think what I– I mean, my interpretation is that the Pope is quite keen to almost take ownership of the Christian agenda again, of the Catholic agenda. I think, what I sense is that the Pope is appalled at the way that Catholicism in particular has been kind of co-opted by reactionary politicians like Vance and many others and, the way that they’re trying to use the church for their own political agenda.

And so I think, this desire to send out a message that, we want to get back to the gospel, we want to get back to the teachings of Jesus Christ, that Christianity is about, concepts like love thy neighbor and, this, kind of thing rather than, obsessing about issues like abortion, I think is, I think is, a signal of, yes, one, him wanting to basically kind of, yeah, kind of reverse this co-option of, the Catholic Church that we’ve seen not just in the US but in a number of countries as well here in Europe.

So yeah, I think refreshing.

SHEFFIELD: Yeah, absolutely. And there’s a direct relationship with his name, his papal name, because Pope Leo XIII published a papal bull called Rerum Novarum which argued exactly what he’s saying right now. He’s, directly recapitulating that earlier pope.

and, I think that was, his name is very deliberately related to this [00:10:00] doctrine that was propagated there.

GORE: Yeah. I mean, absolutely. It’s, I, mean, I think, I mean, like I said just now, I think, for the first year he was kind of, Well, we’re just coming up to the kind of, the anniversary of, the election. But for the first maybe nine months or so, I think he was a difficult pope to read. I mean, he seemed to be ma- kind of making overtures to all kinds of different wings of the Catholic Church.

he was inviting a number of quite controversial cardinals to private audiences in, his apartment. And I think, almost every wing of the Catholic Church was almost kind of reading into that whatever they wanted to read into it. the kind of, the whole kind of Latin mass contingency, he’s made a number of concessions to them, and I think they thought, “Well, he’s one of us,” and But I think, I guess in his first few months at least, he was trying to build bridges and repair some of the fissures that had grown during the papacy of his predecessor, Francis. I mean, Francis was not a great bridge builder. He kind of, he was, he caused a number of divisions. he made a number of these fissures kind of deeper, wider.

And, I, guess each pope comes along and makes, has their stamp on the church. I think Leo in his first few months wanted to repair some of those divisions. But now I think he’s gained the confidence to really put his own stamp on, And I think I, I sense that he wants, he isn’t keen to create divisions.

He doesn’t, he, really does wanna bring the church back together, and the church has really been ripped apart over the past kind of 10, 15 years. And I think, yeah, he… So he wants to heal those divides, but I think he also wants to take a stance on certain issues. And, as we were just talking about the way that reactionary politicians have co-opted the church and the teach- [00:12:00] and have co-opted Catholicism to further their political agenda, I think he, that’s something he absolutely wants to take a stance against.

And he wants to remind Catholics on, whatever wing of the church they might fall that, that actually there, there are some very specific teachings from Christ that they ought to re- remember, when they are, when, they’re kind of spouting whatever beliefs they have.

Pope Leo XIV standing as a conservative against reactionaries

SHEFFIELD: Yeah, I think that’s right, and he seems to be, really kind of the first person in America that I’ve seen that is really trying to force that distinction between conservative and reactionary. Because, at the same time, he is not as socially progressive as Pope Francis seemingly was.

But, but to be fair, neither, neither one of them, were, going to sanction remove the commandments against homosexuality and things like that. Or, but, a- at the same time, he’s still saying that the church is a much bigger thing as, as we’ve been talking about, and, trying to say that, yes, there are some things that we’re not going to compromise and we’re going to keep our, tradition on that, but just because we have traditions doesn’t mean that we hate modernity.

We’re actually a part of that, I think, forcing conservative Catholics, even reactionary Catholics to question their own beliefs and to maybe go back to the gospel to, to reassess some of their views. I mean, the way that he has added his support to the death penalty being outlawed. There’s a campaign and he, basically added his name to the petition.

GORE: And I think that, for a lot of pro-life Catholics, that’s an interesting kind of message to be sending to, to say, “Well, if you, guys make all this noise about unborn babies and [00:14:00] about abortion, well, actually, if you’re really pro-life, then there are a number of other issues that you should maybe question your stance on.”

That was a very subtle way of reminding people that, yes, if you want to be pro-life, be pro-life, but be consistent in a way, and don’t just pick and choose according to your own political leanings.

SHEFFIELD: Yeah. And it’s all standard doctrine as it is, like, that’s, the other thing. And, and it’s, absolutely the case and it has, been particularly during the Trump era, but maybe even, a little before that that a number of reactionary Protestants in America have been, flocking to the Catholic Church, or in some cases the Orthodox Churches because they see it as, they see them as, “Oh, well, th- this is an old institution and I have, timeless values, so I’m gonna– I guess I need to become a Catholic. I guess I need to become Orthodox.”

And, and so they’ve had– And, JD Vance, of course, is the most prominent example of that. But Vance, as we’ve seen, and as Pope Leo has also made clear to him several times by now, that, w- if you’re going to become Catholic, then you have obligations to understand the doctrine and also not try to correct the pope on his teachings. That’s been very interesting to watch that dynamic.

GORE: Yeah. But Von’s saying that the pope should be careful when, speaking about morality and… So, so issues of theology and you’re like, “Just a minute, isn’t that his job?” Like, that’s literally the job of the pope to, to share his interpretations of, theology. But anyway–

Reactionary billionaire Peter Thiel trying to merge reactionary apocalypse traditions

SHEFFIELD: Yeah. Well, and, one other person who’s been very prominently trying to, co-opt, Christianity recently has been the right-wing [00:16:00] billionaire Peter Thiel, he really is, the, centerpiece of so much of the reactionary politics that we’ve seen in the US.

He really is directly funding, so much of it. And then, indirectly inspiring kind of this culture, tech culture of move fast and break things within the Republican Party, and it’s why they’ve been remarkably innovative in the past several years since he, his faction kind of took over the party.

but, in, in, regards to Christianity Thiel has gained a lot of prominence for his obsessions with the biblical Antichrist. And just recently, he was in the Vatican, delivering his, four lectures on the Antichrist and how the Antichrist is liberals, he’s basically… but Thiel is not a Catholic at the same time, but he does have Catholic allies like Steve Bannon and some of these other people who are really trying to put forward this, theology.

Let’s talk about that a little bit here for a second, and then we’ll get into your book and, obviously

GORE: there’s a connection here ’cause, Peter Thiel for many years was very close to one of the most senior priests, the most senior Opus Dei priests who was for a while posted out in Stanford and, who then kind of relocated to Washington DC. Yeah, the two of them used to go on long walks together where they would talk about how they would bond over this kind of theory of theirs where, they had this theory where basically they believed that technical, technological pro- progress really kind of halted in the early 1970s.

And, they spent many hours talking about how that might have been linked to Roe v. Wade and the fact that all of these babies had been killed, as a result. Which, you know- It doesn’t really help very much Walter. but yeah, I mean, there, there is a connection there between, [00:18:00] Opus Dei and, Peter Thiel.

But yeah, it is extraordinary to… I mean, I’ve unfortunately spent hours reading through these lectures. I, was not invited to any of them. Surprise, I mean, I think

SHEFFIELD: Neither was I.

GORE: be a very friendly audience, a very amenable audience. But I’ve spent a lot of time reading through the four lectures that he– that have become an al- almost kind of a roadshow for him now.

There’s this traveling circus. I think he’s delivered these lectures in a number of cities across the US, and like you said, quite recently in Rome. I mean, some of it is just absolutely bonkers. I mean, there, there is a section of one of the lectures where he, kind of says that Pope Benedict was trying to send out this secret message in his writings warning that the, coming of the Antichrist was nigh.

And, you go back to the writings that he talks about and it’s, I– you almost think, was Peter Thiel on drugs when he was reading these words? I mean, it is absolutely bonkers. And I think, and honestly, I mean, it’s a… To come back to a topic we’ve just been discuss- discussing, it’s a…

What’s– what he’s doing, I mean, this is a r- it’s a reactionary play in that he– I think he’s co-opting theology, Catholicism, this idea of the Antichrist, to basically push back on any kind of regulation or any kind of, he’s basically trying to frame any, attempt to push back on the advances of Silicon Valley, whether that’s through regulation or through higher taxation or whatever.

He’s trying to frame that as, this great evil, this Antichrist. And, I think again, like we often see with Opus Dei, it’s a political agenda wrapped in this kind of almost fac- this facade of theology and Catholicism and belief, when actually it’s just [00:20:00] politics.

It’s him trying to prevent the left or who- whatever other bogeyman he wants to pick from, having an impact on his finances and the financial wellbeing of the companies that, that he’s backed.

René Girard as the source of Thiel’s Antichrist obsessions

SHEFFIELD: Yeah, I think that’s right. and his, guide and his source of his obsession with the Antichrist is, a Catholic theologian named René Girard who was, French and, later moved to the United States and, taught at Stanford. And he was Peter Thiel’s one of Peter Thiel’s instructors.

And, basically Thiel is his star pupil. and so Girard, he wrote a book called I See Satan Fall Like Lightning which was the br- broader explication of his theories. and some people only know Girard for his literary, interpretations, which also were kind of bizarre in my opinion, because basically, a- according to Girard, humans have no innate desires.

All the only desires that humans have are imitative. They are mimetic, as he calls them. And then in, in his book, I See Satan Fall Like Lightning, he claims that basically desire is, was, is created by Satan, literally. But Satan is not a person or is he? Like, that’s the weird… And I don’t know how much you’ve read Girard, so I don’t wanna put you on the spot with it.

But, Girard is, has, is essentially created kind of this metaphorical pseudoscientific Christianity in which Satan is a system of beliefs and might be a person, but maybe not. Who knows? And the Antichrist is the same way. The Antichrist is the, the, a system of, beliefs and people working together wittingly or not.

And then Jesus in that [00:22:00] mythos, he, might be real. He probably is real, but on the other hand, y- if he’s not real, it doesn’t matter if, there was no atonement of Christ. And so Thiel, like that’s the sense that I get w- in reading these lectures that, he, kind of says at some point, “Well, yeah, the Antichrist isn’t, probably isn’t a person.

It’s a system of beliefs.” And that’s, it, all of this is just right out of Girard

GORE: Yeah, absolutely. I mean, I, haven’t read very much Girard at all, but yeah, I mean, it’s clearly clear that he’s absolutely obsessed with Girard’s writings. Although, I mean, I did read something, I can’t remember where exactly, but I, read a, very good piece maybe it was in Wired,

SHEFFIELD: Yeah, Nick, how much do really good money?

GORE: where the journalist went to, to speak to a number of kind of Girard scholars and who– and kind of asked them to read through Thiel’s lectures, and they were horrified at what they read and said, this has got absolutely nothing at all to do with the T- this is a, complete misreading of the teachings of Girard.”

So yeah even within a kind of Girardian context, I think these lectures make very little, sense.

A brief history of Opus Dei

SHEFFIELD: Yeah. Well, and those guys I think are probably wrong because they’re thinking about him in his European context, unfortunately. and once he moved to the US he got more radicalized, I think, especially later in life. But that’s another podcast. how did you get interested in Opus Dei?

You are not a religion journalist by-

GORE: No, I mean, I’m… I, up until, the point I wrote the book, I had z- I’d had zero dealings with, Opus Dei and with the Catholic Church. my dad was Catholic, but he wasn’t a practicing Catholic, and we were brought up at home very loosely as kind of Church of England, in that I went to a Church of England school, but…

And we kind of said the Lord’s Prayer every day. We sang hymns. But it was a very kind of benign thing. I didn’t, I never really kind of engaged with [00:24:00] my kind of religious side at all. So you know, I’ve been a financial journalist for the last 20-odd years, and I fell into this story completely by accident.

What happened was a bank in Spain suddenly collapsed overnight in 2017, and I was sent to report on it. And at first, it kind of seemed like the same old story of, executives had taken too many risks, allowed those risks to spiral out of control, and then the whole kind of house of cards have come, had come crashing down.

And I wrote that story, as did almost every other journalist that covered the collapse of the bank at the time. But there was something about it that just didn’t smell right to me, and so it almost became a hobby for me in, in, over the next three, four years. I just started digging into the bank’s history and kind of started digging into the, bank’s financials and started to make all of these connections to this secretive Catholic group called Opus Dei, which I knew next to nothing at all about.

And that’s, basically how it started. It was, it’s a bit of a cliché, but I basically followed the money, and the money led me to this crazy world of human trafficking, widespread spiritual abuse, and and connections to reactionary political figures across the world.

SHEFFIELD: Yeah, it’s a really incredible story. So, and I want you to get into that, but first let’s, just discuss the, origins of the group. So the, name Opus Dei literally means “work of God.” So that’s, that is what they see themselves doing very literally. That is what they think they’re doing.

But so yeah, tell us the, history here, if you would please.

GORE: Yes. I mean, so, so yes, Opus Dei, it means quite literally in Latin, work of God. And that’s how the founder of the movement, this Spanish priest called Josemaría Escrivá, that’s how he basically explained the [00:26:00] concept to his followers. He said, “This is l- quite literally the work of God. I have received this vision directly from God, and this is what he wants us to do.”

And initially the kind of his idea for Opus Dei was a relatively, I, guess a, quite a laudable project, a, quite a, benign kind of thing. I mean, he, basically set out to create a new kind of Catholic organization that would help ordinary Catholics to kind of go deeper into their faith. He kind of spotted a, a bit of a gap in the market, let’s say.

I mean, you had your kind of ordinary Catholics, and then if for anyone that wanted to be more serious about their faith, you basically had to become a priest or a nun. And he thought maybe there was a middle way. Maybe, you could remain a layperson, but still kind of go deeper into your faith and become, almost strive for holiness.

And that was the idea that it, that’s how it all started. But the backdrop to this is, hugely important. Opus Dei was born into a country that was on the brink of civil war, quite literally on the brink of civil war. This, this was Spain in the early 1930s. The workers had basically risen up.

They’d overthrown the monarchy. They were turning their backs on traditional institutions like the church. The church, up until that point, had a quite a, stranglehold, I think it wouldn’t be too kind of too harsh to say, a stranglehold over, over s- many elements of society, things like culture, education.

And people were beginning to question that. And the founder of, Opus Dei saw what was happening around him. He saw the way that the government was, I guess, severing the control, influence that the church had over many aspects of society, not, least education, and he was horrified at what he saw around, him.

He s- he was horrified at the increased secularization of Spanish society. And [00:28:00] so this idea began to take on a much more political hue. He- his writings really started to become quite, darker. He started to talk about his followers as a hidden militia that would be inserted into the currents of society, and they would kind of use their positions to collect information about the enemies of Christ, and also use their in- their influence in, their jobs to, to push forward this reactionary agenda to wind the clock back on this secularization, to kind of, to lift the church back up to its proper place in society.

And so, I think– so I think, yes, he, wanted to do good at first, I think. He, really he spotted a kind of, this kind of gap in the market almost. But I think the conditions around him really warped his, this initial agenda. And so I think what began as quite a laudable project and quite a, benign project very quickly took on a very, political hue and, became extremely reactionary.

The Fatima miracle tradition within Hispanic reactionary Catholicism

SHEFFIELD: yeah. Well, and, one particular way that he kind of latched onto, and, not just him, but some other reactionary Catholics th- there was this this story that came out of, Spain that they refer to as the Miracle of Fatima. So for… But non-Catholics I don’t think have ever heard of this before in their life.

Actually, a lot of Catholics probably have never heard of it either. So what, te- what is that belief and, like, how, and how is that useful as a evangelizing tool?

GORE: Well, I, think it possibly more importantly was that, that this the propaganda that was being pushed by Franco at the time. I mean,

SHEFFIELD: oh yeah. Well, I, [00:30:00] we’ll get into that. Sure. Yeah

GORE: but I mean, the, the fact that, Spain a few hundred years earlier had been– Well, it wasn’t Spain at the time, but A- Andalus was, basically part of of the kind of Islamic empire, and there’d been this great kind of Reconquista, the, kind of– The Christians had risen up and thrown out the Muslims.

And so, whilst all this was going on Franco staged a coup, and then the way that he tried to rally people around him was that he presented the kind of, “Coming to our side, we’re part of this new kind of Reconquista.” And so I think, this for me, I think that was a more powerful thing.

I mean, the whole Fatima thing, I mean, I don’t know, maybe you can fill us in on that. I’m not a great expert on, the miracle of Fatima.

SHEFFIELD: Well, so just very briefly, what it is, it’s this belief that in Portugal that there was a moment where there was a prophesied miracle and that the Virgin Mary was going to do something amazing, and people claimed that they saw the sun moving around in the sky and zigzagging, moving toward Earth.

And it was… And a lot of people had claimed that. And so it was like one of the few times where people, a lot of people claimed to have witnessed a miracle. And of course, if the sun actually had been doing that, well then everybody on Earth would be dead. So probably didn’t happen. I’m just gonna say that there.

But like the, Fatima story is a, very common kind of underground belief among far-right Catholics as kind of, It’s almost, it’s, a bit like so within Catholicism, actually contrary to Peter Thiel there’s not a big obsession with the Antichrist. There’s not a big obsession with the, end of the world, y- because this is a church that’s been around for thousands of years of people claiming that Jesus is going to come, was gonna come next week.

So they’re not really interested in that anymore. But the miracle of Fatima is kind of the it’s, [00:32:00] it functions in some way as kind of the rapture obsession for reactionary Catholics is what I would say. But maybe that’s a little further afield than you want to get.

GORE: but it is– I mean, it’s kind of an interesting subject because I think I think to our modern kind of eyes and ears, these, visions, And, we we still occasionally get them. I mean, like the whole Waco thing and, v- pe- people have these– They say that God has spoken to them and given them this message about the imminent end of the world or whatever it might be.

I think, as a culture, we’ve kind of learned to just kind of dismiss those things and ignore them. And m- I mean, for me, what’s, really quite interesting is how the followers of this Spanish, this unknown Spanish priest, they, believed that he had quite literally rece- received this vision from God.

And, I think the Fatima apparition was not that many years before this. It was kind of roughly… What was it? Was it in the 19-

SHEFFIELD: 1917.

GORE: And so, yeah. And so to 1917, I mean, it’s quite hard for us to kind of understand that. But yeah, I mean, this was kind of not quite part of the culture. That’s putting too, strong a spin on it.

But these things happened. People believed that, God or the Virgin Mary or who, whoever had, that they, had come down to earth. There were various things in Ireland as well at the time. And of course, Lourdes was also not that much kind of before this either. I think that was in the late kind of 19th century, if I’m not mistaken.

But but yeah, I mean, I think yeah, I mean, these things were abnormal, but they weren’t kind of– People back then didn’t believe that they were impossible, I guess, in the way that today people, if someone says that God’s just spoken to them, people are just gonna think you’re an absolute whack job.

Opus Dei and Spanish dictator Francisco Franco

SHEFFIELD: Yeah. Well, and, and your point though about it coinciding with Escrivá his, ministry, I th- there, there is something there because [00:34:00] in a lot of ways, essentially what he was doing was kind of importing the lay ministry concept from Protestantism into Catholicism. And so like that’s i- in some ways, like I…

That, that’s kind of maybe the, larger theme is that we’re seeing kind of the merger of reactionary Christianities globally across, a, kind of ecumenicalism that is anti-ecumenical to democracy is really what we’re talking about here. And, that’s something that, So, so, so once he got his organization started in Spain he did he did work with the, Franco people pretty closely. So let’s talk about that.

GORE: Yeah. I mean, not only did he work with him closely, but Franco offered him a huge amount of, financial and operational support. The two men, Franco and Escrivá were, big fans of each other. There were… I dug through the, Franco archives in, Madrid and found a number of letters from Escrivá and, his second in command, these really adulatory letters written to the Generalissimo hailing what he was doing, saving Christianity and the rest of it, ignoring the fact that, Franco was a dic- was a dictator who murdered tens of thousands of his opponents during peacetime, not just during the war.

Rounded up hundreds of thousands of political prisoners and put them into concentration camps and, this was a guy who was sending off left-leaning members of the opposition to the Nazis to be experimented on because the Nazis were looking for this red gene. He would send, Spanish citizens to be experimented on to the Nazis.

I mean, they had no, problems cozying up to, this brutal, deeply un-Christian dictator. And, by the 1950s Opposite, I mean. It’s [00:36:00] important to, to kind of say at this juncture, I think as well to, talk a little bit about how Opus Dei recruits. Opus Dei, because it’s a politically motivated organization, very much targets its recruitment efforts at people who are in positions of power or people who are wealthy, people who can help it to really push its agenda forward.

So I think, if you were… The membership of Opus Dei is, largely secret, but if we were to be able to kind of do a, a kind of sociological structure as to, the types of people it’s, recruited, it, it would be people, predominantly people like politicians, judges, business people, journalists even as well.

Anyone who can help to kind of further the agenda of the group. And so, by the 1950s in Spain, there were several thousand members, but they were very much concentrated in the kind of political judicial elite. And so, there was this big crisis in, Spain in the late 1950s, where the Franco regime was kind of on the verge of collapse.

There was, Its economic policies had been absolutely disastrous, and there were… And the kind of, the regime itself was beginning to kind of crumble into splinter parts. People were vying for influence. Opus Dei stepped into this and basically saved the, Franco regime from collapse. And as a reward for that, through the 1960s, Franco basically handed almost the governance of the country to a, small group of Opus Dei members.

By, the end of the ’60s, half of the cabinets was, filled by half of the cabinet positions were filled by people who were members of Opus Dei. this was kind of the real zenith of Opus Dei’s power in Spain. and so yeah, I mean, the, connections between the Franco regime and Opus Dei itself were, very [00:38:00] close.

The expansion of Opus Dei outside of Spain, including in the U.S.

SHEFFIELD: Yeah. And then once they had that foothold they began trying to expand into other countries as well. Into South America in particular is where they had a lot of success. But also they have had some a number of elites in the United States join their group and also in, Yeah, I guess, well, I guess, yeah, but I- I set that up for you.

Why don’t you go ahead and take that?

GORE: Well, yeah, I mean, I mean, just to quickly pick up on, on the, initial part of that, I mean The Franco regime was extremely corrupt. People who were close to Franco became extremely rich. And Opus Dei was a, became a great financial beneficiary from its closeness to the regime.

not only were they able to take over this high street bank in, in Spain, which, then became a, kind of cash machine for them, but, they, they also used the connections with the regime to take over a number of other businesses and to benefit from government contracts. In the 1950s, Opus Dei had, I think, more than 100 different companies that were basically…

it was benefiting from all of these financial flows. And that helped it, like you said, to, set up shop first of all in fellow sp- Spanish-speaking countries across Latin America, but, also right across Europe. And, by the 1950s, 1960s, they were also kind of making inroads into the United States.

And, I think initially in the US they tried to use the same playbook that they’d used in Spain. They, tried to recruit from the, political elite. But I think it didn’t translate all that well. I think Americans were slightly suspicious about these foreigners who were coming over kind of preaching this, very kind of different blend of Catholicism.

I mean, this was at a time when, you know, the, post-Vatican II, was, the church seemed to be going in a very different direction to the one that was being pushed by these, th- these disciples who’d come to spread the Opus Dei message from Spain. And it wasn’t really [00:40:00] until the 1980s, I think, that it started to really make inroads into Washington, DC.

When Pope John Paul II was elected, he was, an arch conservative. He basically gave Opus Dei a special status within the church, and he almost kind of anointed them as his kind of Green Berets that he would send to whatever, wherever, there was a pro- progressive archbishop or cardinal who was making life difficult for John Paul II by calling him out for whatever conservative policies he might have had.

He would then send Opus Dei to kind of do his bidding in, in, in, those parts of the world. And in the US, I think the US and the Catholic Church in the US in the 1980s was deeply divided. There were many, outspoken progressive archbishops who were who were basically very confrontational with John Paul II.

And I think that created a, almost a schism within the kind of US Catholic Church. There were a lot of kind of conservative Catholics who were very supportive of John Paul II’s policies, who were very supportive of what President Reagan was doing in places like Central America. And they, I think, almost felt left adrift by the church leadership who, were kind of progressive leaning.

And so I think Opus Dei very successfully kind of inserted itself into this kind of gap that had been left, and became almost a kind of a rallying point for many conservative Catholics who felt betrayed by the church leadership in the United States. And that’s when it really started, I think, to kind of, especially in Washington, DC, to, to attract the types of people that it, it had really wanted to, cultivate.

In the late 1980s, it started to… Opus Dei started to really kind of build a, very strong relationship with Antonin [00:42:00] Scalia. And, once it started to attract big names like Scalia, it made it, much easier to attract even more. And it suddenly, it was, it found itself inserted or had successfully, inserted itself into, a number of realms that are very difficult to get into.

And so, once you’re friends with Scalia and the rest of it, it then becomes very d- very, easy to then meet the right people in Congress and on K Street and in other parts of DC. And so it became, suddenly that opened many, doors for them.

Opus Dei priest converted many Republicans to Catholicism and was accused of sexual assault

GORE: And there was a particular priest called C. John McCloskey who was the main priest for Opus Dei in Washington, DC, who became extremely successful at converting a number of prominent conservative politicians

SHEFFIELD: And he made it his focus. Like that was h- and his job as he saw it was to target right-wing Republicans for conversion

GORE: Absolutely. And he was extremely successful. He, kind of gained a nickname for himself. He was known as the Convert Maker, and he didn’t just kind of convert people who were already Catholic to the Opus Dei cause. He also converted a number of non-Catholics and non-Christians. there, there are a number of kind of prominent Jewish conversions that he helped to, bring in.

He was, really quite a charismatic priest. He was kind of regular on, on, on programs like Meet the Press. He was a staunch defender of John Paul II. I mean, when the, Boston Globe crisis erupted and, people were be- and people started to question the way that the church and John Paul II was handling this h- this enormous sexual abuse scandal McCloskey took to the airwaves to defend the cover-ups that were basically happening at the time.

he was trying to talk about how, we shouldn’t be focusing on the way the church is handling this. This is a, homosexual [00:44:00] scandal. This, the problem… It’s a homosexual problem. Absolutely. It’s not a– This is not about pedophilia. It’s not about the church trying to cover up abuse.

It’s not about the church, hearing about abuse and then shipping some priest onto another parish and trying to keep things quiet. Let’s look, let’s look the other way. This is about homosexuality in society. that’s the re- that’s the real problem here. He was kind of a big proponent of that kind of agenda.

And, and so yeah, I think Opus Dei very successfully kind of painted themselves as the staunch defenders of, kind of true conservative Catholicism and, helped along by John Paul II, who not only gave them this special status, but then went on to beatify and then canonize the founder of Opus Dei.

So this, priest, became Saint Josemaría, and still is kind of revered as a, saint in the Catholic Church today.

Dan Brown’s ‘Da Vinci Code’ and Opus Dei

SHEFFIELD: Yeah. So really, quite incredible. And just as a coda though to McCloskey after his years of defending and trying to divert attention from sexual abuse, he himself was found guilty of having done that to a woman, and was severely restricted in his job by Opus Dei. But it wasn’t it wasn’t something seemingly that they wanted to do.

But nonetheless, yeah, he the wo- he had, th- they had to pay the woman I think a, close to a million dollars in the settlement that they reached with her. And to some extent, I think that scandal brought some, of the first attention within the US media to Opus Dei as an organization, even though regrettably there was Opus Dei figures in the Dan Brown execrable novel novel settings.

So I guess maybe perhaps that’s the first one. But first actual real attention [00:46:00] for, some of the terrible things that they’ve done

GORE: So, I mean, on McCloskey, I mean, at least they were consistent. So McCloskey and Opus Dei, having justified or seek to kind of paper over all the cover-ups that had happened in the church around the sexual abuse scandal, they then tried to cover up the McCloskey scandal themselves. First, when it looked like he was about to be served papers and, the woman who’d been abused was, going to sue him and it was all gonna come out, they flew him out off to England, so that he couldn’t be served papers and he couldn’t be arrested.

And, he, was there basically in hiding whilst Opus Dei was working out this, agreement to silence the victim. And yes, they paid her almost a million dollars to buy her silence, but the story eventually came out years later. But yeah, I mean, the Da Vinci Code was a… and I mean, this was happening almost around the same time that The Da Vinci Co- Code came out.

And, Dan Brown, of course, The Da Vinci Code is a work of fiction. There are many holes, of course, in The Da Vinci Code and many things are, completely made up. But, I, think It’s interesting that Dan Brown chose Opus Dei to be this kind of the, one of the baddies in the book.

I mean, to your point, already at this point there were a number of s- there were many suspicions around about Opus Dei, about its practices, about, things like, corporal mortification. And already at this point as well, there were allegations against the group, the way that it had, was abusing its members and its very questionable practices.

And so in a way it became, I guess, almost a natural baddie for, it’s, kind of unsurprising that he chose chose them to kind of fill that role in the book. I mean, of course, he, [00:48:00] then went on to make up lots of things which aren’t true, not least the fact that, the central character was, an albino monk, a supposed member of Opus Dei.

There are no monks in Opus Dei to begin with, so that… But, you know what? in many ways, “The Da Vinci Code” was a godsend that’s for, Opus Dei because what it did was, create a, an opportunity for them to speak about O- Opus Dei in the press. And so, obviously “The Da Vinci Code” was an enormous success, and so the press, were were looking for kind of the real, “Da Vinci Code” stories, and so kind of Opus Dei used that opportunity to basically tell the world how we’re nothing like how we’re portrayed in the book and invited the press into its centers to show them this extremely veneered kind of image of, what, their presentation of what they, wanted Opus Dei to be seen as in the world.

And on the back of that, they managed to recruit, a number of people. I mean, the, the, recruitment really kind of went through the roof partly as a, result of “The Da Vinci Code” because they played that kind of media game very well. They, and it’s, they had this thing called Operation Lemonade.

when, life serves you lemons, then you make lemonade, and that’s precisely what they did. they, used that, and I think only now are we kind of seeing the after effects of that. So, already they’d been quite successful in DC, recruited quite a number of senior figures, people close to the Supreme Court, people in Congress, and the rest of it And I think on the back of that and on the back of this Operation Lemonade to basically, I guess, capitalize on The Da Vinci Code attention, then, the recruitment, especially in DC, kind of really went into overdrive.

And the people they started to recruit in those years were only, I think [00:50:00] we’re now starting to see the results of that

SHEFFIELD: Yeah. I mean, th- there is a pretty awful ironic picture there that you’re gonna join an organization that was portrayed as this e- tremendous source of evil. But, it does fit to the right-wing Christian persecution obsession. Like so many of them, they do truly see themselves as a- as living in the end times, and then they’re being persecuted just like the, early Christians were in, just at some…

Any day now a Democratic governor is going to say it’s okay to murder Christians. Like this is an actual belief of right-wing Christians in the US. It’s very common

GORE: But even, in the Da Vinci book, right? I mean, Opus Dei commits all of these crimes, but it commits these crimes in order to save the church and in order to stop the secrets of the s- of the church from being kind of, fr- from, coming to light. And so, so I, guess, yes, it’s kind of ironic that they j- maybe The Da Vinci Code, caused many people to, to join Opus Dei, but, it kind of, it, kind of runs in with this theme that, certain crimes or certain wrongdoing is permissible if it’s for this greater good, I guess, I guess was the message.

Reactionary Christian traditions grow because they provide economic and social support

SHEFFIELD: Yeah. Yeah. Well, and, so, it, and it does highlight though the other thing is that Opus Dei, the, how it grows and how it works so well for its members for so long, irrespective of crimes is that it, it really is a social support and social networking organization of the sort that you really don’t see a lot of in the modern day.

Because so many community clubs so in the US, we got things called Lions Club and, of course you got things like the Freemasons or whatever. Social organizations independent of, religions, but religions also are, have been, collapsing in terms of belief [00:52:00] in.

And so here you have this very tightly knit organization of people that says, “Yes, we’re, working for God literally, and we’re gonna do everything we can to help each other advance professionally.” I mean, this is, it’s a, it’s an incredible way of leveraging a small group for, great power

GORE: Yeah. and, you know what I, I mean, I think it’s, it is very helpful to think of Opus Dei as, a network, as a political network. in the countries where it’s strongest, in places like Spain, it’s, almost a whole feeder system. So you have Opus Dei schools, which, in addition to being recruitment grounds for the children that, that attend those schools, those schools are also a way to bring in the wider community, to bring in the parents to Opus Dei events or whatever.

And then, the schools feed into Opus Dei universities and, and then you’ve got the kind of wider membership who are in positions of, power and influence across the worlds of business and politics or whatever. And I think, certainly in places like Spain, Italy, Mexico, Argentina, and perhaps in some parts of the US, the Opus Dei network is it- it’s very beneficial to be part of that.

Not just spiritually, supposedly, but also kind of career-wise business-wise, within the network deals are done, people help each other out. And when the, when someone has a particular idea for a political project or think tank or a certain kind of thing that they want to push, they fall back on the network for financial and for kind of operational support.

And so I think, comparing it to something like the Freemasons, I think is… it’s interesting. I think, there are lots of similarities there. I mean, I think the Freemasons, I think the peak of, was a long time ago and, they, no longer have this kind of power, but it’s a very similar idea.

These are almost kind of [00:54:00] secret societies of people who are in positions of influence and, you’ve almost got these kind of secret meetings going on where they get together and and they, organize ways of helping each other out and, looking after each other. I think, I think it– they’re very sim- Opus Dei would hate me for saying this, but they’re very similar I think.

SHEFFIELD: Yeah. Well, and it’s, an example of why these f- far-right religious movements of not just Opus Dei, but, we see that also in the US. So, for instance and this is just a little aside I don’t expect you to have to comment on it unless you want to. But, like, in the US people who come in as, impoverished immigrants from Spanish-speaking Latin America, they don’t know anyone.

They don’t have any friends oftentimes. They don’t have family members. and so really for many of them, the, only network that they can have is in these evangelical churches. And so Hispanic Protestantism is just as rapidly growing a religious denomination, which, is… There’s not really any denominations that are growing significantly in the US, but this is one of them.

and it’s because it actually does things for the people who go into it. and then of course, tells them all sorts of terrible things about homosexuality and transgender people and women and, but you know, y- if you, don’t like those things and you’re somebody who has money and you have left-leaning values, well, then y- you’ve gotta create your own organizations, y- or if you’re a, Christian who doesn’t like these things, well, where is, where are your organizations to, help people advance themselves?

GORE: I think, I mean, that’s the, danger of these kind of closed communities that especially when they’re connected to, religion, I think, And I think in a way that was the kind of the Opus Dei playbook. They, they, wanted to [00:56:00] create all these, closed communities.

They have the community of schools, the universities, even the university residences that, where the students kind of sleep and, are fed, are, in many w- in many instances run by Opus Dei. And, when you combine these kind of communities with religion and you have priests telling people, what they should believe and how this tiny line in the Bible kind of backs up this particular kind of political agenda, it’s a recipe for disaster because these people are kind of, the- they’re not hearing outside voices.

They’re not going, they’re, just hearing from the Opus Dei priest and the Opus Dei spiritual directors. They aren’t kind of really reading up on or they’re not visiting other parishes where, a priest, an, a, more progressive priest might ha- priest might have a very different perspective and different view about what the gospel is saying or whatever.

And, I think these communities like the ones that you were just talking about, but also kind of Opus Dei communities there’s a real danger of radicalization, and I think that’s what we’ve seen.

Abuses, including sex trafficking, were protected by Opus Dei’s secrecy

SHEFFIELD: Yeah. So, okay, so b-beyond the social components and the networking that they do, so you had investigated and, found a number of other very disturbing things. And let’s walk through just some of the, lowlights if you will

GORE: I mean, yeah, I mean, this is an organization that is absolutely riddled with, abuse. You have cases of spiritual abuse where the organization breaches the seal of confession, uses supposed kind of spiritual guidance sessions that are obligatory to collect information on its members, and then passes this information up the chain to be used against members at a later date to kind of manipulate them and coerce them into doing things that might benefit the group.

Within the group as well, I mean, all kinds of psychological [00:58:00] abuse the ranks of Opus Dei, especially the kind of the the celibate members, the, numeraries that kind of go out and recruit for the organization, those ranks are absolutely riddled with mental illness. And, often the organization tries to cover up those instances of, men- mental ill- illness which have been caused by, the way that the organization operates.

They, use their own doctors to prescribe a cocktail of drugs to, to basically hide the symptoms without really addressing what’s been going on. And also, there, there’s this kind of other quite separate aspect as well. I mean, generally the, group recruits from the elite of society, but it al- it also has these kind of very high-end residences around the world where its numerary members live and where, some of these also double up as university residences.

And, they have over the years basically recruited underprivileged girls to go work there as kind of semi-slaves. And, these girls are recruited in poor parts of the world across Latin America, Africa, Southeast Asia, and they’re then trafficked to, to work in Opus Dei centers around the world.

So you’ve got this kind of hidden underbelly of, enslavement and human trafficking as well. And, m- more recently there’s a, case ongoing in Argentina where public prosecutors investigated Opus Dei for two years and concluded that criminal charges needed to be brought against the group.

And so there is a case currently being heard, and y- there, there are likely to be criminal charges coming very soon

SHEFFIELD: Yeah. I mean, it’s, just i- in any organization that large, irrespective of their doctrines or whatever, you’re gonna have p- people who engage in misconduct. But, this organization, the way that it’s structured seems to, in a lot of ways promulgate abuse of various kinds, and it’s really, awful.

And so, [01:00:00] s- so your book a- after it came out in hardback the Opus Dei did not like your book, needless to say. So they kind of went after you

GORE: Yeah, they did sur- surprise me. I mean, actually, I was surprised. I mean, I perhaps quite naively thought that the book and the evidence presented in the book might be a good opportunity for them to say, “Well, just a minute. Perhaps something’s gone wrong here. We should launch our own investigation. We should find out what’s gone wrong.”

I think, I’ve been a journalist for more than 20 years, and over the years, whenever an organization is presented with, serious allegations like these, then they take them, generally take them seriously, and they launch investigations. They pledge to get, to the bottom of whatever’s happened, and they pledge to, fire or, hold accountable, people who’ve, committed such acts.

I mean, I think the reaction w- of Opus Dei to my book was quite telling. Instead of, trying to get to the bottom of this, they instead just called me a liar. They called me a conspiracy theorist. They accused me of having been paid by some, someone with a vendetta against the group to write this book.

They basically did everything possible to try to undermine the work that I’d done and and the, what the book was trying, to say. And, I think that, that failed because, a few weeks back, I actually got a call from the Vatican saying that Pope Leo was very much aware of the work that I’d done and the book and that he wanted to meet.

And so I was invited to the Vatican to give a private briefing to the pope about my findings. And so I think I think, so this strategy by Opus Dei to basically kind of distract the public and try to paint me as just some crazy guy who’s written a book that’s full of lies has backfired because, they had an opportunity to do something about these allegations, and they’ve shown their true side.

they’ve shown a [01:02:00] complete lack of desire to really get to the truth and, basically now the pope is onto them. I think yeah, I think whatever… they, could have they could have, done something, I think, when the book came out, but now it’s too late.

I think now they’re potentially gonna face far more severe consequences as a result of not really grappling with, the allegations.

Pope Leo’s investigation of Opus Dei

SHEFFIELD: Yeah. Well, and on that point also, it’s, I think it’s worth noting that a lot of the allegations that talk about in the book, they aren’t things that, you just in many ways are putting pieces together that were already public. So it’s not like you made these up or you reported these out.

Like, you as a person did not expose a lot of these scandals. Like, people knew about them locally. It’s just that no one had ever put it together and said, “Wow, this seems to be a very abusive organization.” And so like irrespective of your viewpoint, it, that’s, perhaps why the, Pope is taking…

was asking for that meeting because, you, did something very reliable. Like, you didn’t make this stuff up, and it’s obvious that you didn’t.

GORE: And, I think I think that’s kind of played into Opus Dei’s court over the years. I think it’s been very successful at basically trying to portray any kind of abuse as very kind of local examples of, something’s gone wrong, these are a few bad apples. It’s nothing to do with us as an organization.

But I think, the real message I hope comes across in the book is that this is a… The abuse inside of this organization, it’s systematic, and it’s almost there by design. A lot of the abuse and controlling behaviors that happen inside the organization are actually kind of mandated… Were actually directly mandated by the founder himself.

I got hold of these internal documents, these internal writings of the founder that are, that, that have never been released, publicly [01:04:00] released, but, which are are stored in every single re- Opus Dei residence around the world, and they’re kind of followed to the letter. And, in the writings of the founder, it…

that’s where the, abuse and control and manipulation started. We have it in black and white that the founder basically ordered his followers to abuse other Catholics and to manipulate them in order to further the agenda of, Opus Dei. And so I think you’re absolutely right that, for decades there have been all kinds of allegations against Opus Dei, and in many years…

i- in many ways, the, book is a kind of a, summation of, those allegations. There are some, new things in there too, but, yes, absolutely. It’s a summation of, this, whole dossier of abuse. But I think what the book does that’s kind of new is kind of link… is basically show how this is systematic of the organization, and that’s, something that I really kind of emphasized in my meeting with the Pope, that I think it’s impossible to just kind of make a few reforms around the edges and maybe to…

And, to tell Opus Dei to stop doing this or that or the other. Because The members truly believe that the things they’re doing are divinely inspired. They quite literally believe that the founder of Opus Dei received a vision for the organization directly from God, and that these rules and regulations that he wrote down are literally kind of d- they come from God.

They’re divinely inspired. And so I, I made the point to the pope that if you really want to reform this group, you have to tackle that issue at its roots. You have to you have to challenge this narrative that these rules and regulations were divinely inspired. You perhaps need to challenge this notion that Escrivá received a divine vision full stop.

And, I made the point also that it’s… [01:06:00] What makes it even more problematic is the fact that you don’t just have this one priest who says he received a vision from God. But then, years later, the Catholic Church, with all of its power and might, decided to canonize this guy. And so they’ve kind of made this problem even more complicated for themselves.

And so I, I don’t envy Pope Leo in having to reform this group and having to tackle the abuse, abuses that have been perpetrated by Opus Dei over the years. I think it’s gonna be an extremely complex issue for him to take on. And yeah, I mean, we’ll see what happens.

SHEFFIELD: Yeah. Well, it’s y- yeah, and it’s like there, there’s a doctrinal risk in, this group inherently, I think. Because, if you have a church that says there is only one representative of God and then you have an organization that says, “No, we are the work of God,” that’s that seems heretical on its face.

But I’m not Catholic, so, what do I know?

GORE: Yeah, it, is a mess. And, the whole concept of canonization as well is the process of deciding whether to canonize someone or not involves basically, and I kind of like paraphrase, but basically confirming that they’re in heaven. And they do that through the kind of miracles that are supposed to have happened, from people who prayed to this particular guy, and he responded by performing miracles or whatever.

And the process of canoniza- canonization is suppo- supposedly confirms that these things happened. And so to kind of unwind that and say, “Just a minute, maybe we were wrong,” is, I think, gonna be extremely problematic for the church. And so, I, do wonder whether or not Pope Leo and the church more generally is ready to kind of open up this whole can of worms.

We will see. I mean, I do think there is a potential kind of get-out clause for [01:08:00] them in that there’s strong evidence that the process of canonization was flawed. There were many people who weren’t heard, who had evidence to to basically say that Escrivá should not have been canonized. They, they were basically turned away by the commission that was that was deciding this.

And so I think there’s a, there are very… There’s a very strong argument that you could argue that the, canonization process didn’t actually play out properly, and you could reopen the process and say, “Actually, we want to now hear from these other people.” And, that might be a way of arriving at a conclusion that this guy maybe shouldn’t have been canonized and that they, could remove the sainthood from Escrivá.

I’m not sure. But I think to allow him to remain a saint is potentially quite problematic because you then, It’s a very confusing message to say if, if you’re going, if you’re going to tackle the abuse but allow the guy that basically enshrined this c- which… who codified this system of abuse to continue being a saint, then that sends very mixed messages, and you’re just basically giving carte blanche to people who want to continue believing and doing these kinds of things.

SHEFFIELD: Yeah. Well, and also undermining your own leadership if in the church, regardless of even if you agree with them, you’re undermining your own leadership by tolerating this group in this way. Yeah.

All right. Well, so, this has been a, informative conversation here. So, obviously I’ll let you plug your book one more time here and then any social media platforms or whatever you want people to follow you on.

GORE: Well, yeah. If you want to learn more, please go out and buy the book or borrow it from your, local public library. It’s called Opus. And yes, you can find me on Substack. I generally put out updates whenever a bit of news happens, so that’s probably a good place to follow me if you want to have the latest on what the Pope might do about Opus [01:10:00] Dei.

I’m also on X and, Bluesky. But yeah. Thank you very much, Matt, for having me on. It’s been a pleasure talking to you.

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Thirty years ago, John Horgan had a dream—or rather a nightmare. Here and there, scientists were saying that all the major problems of the universe had essentially been solved, and that the work of the future was just going to be filling in the details of what we already knew.

But those voices were largely drowned out in the generation of scientists who came of age promoting radical new ideas that they claimed would push their disciplines far beyond what was then-currently known. Despite their creators’ claims, however, ideas like string theory, quantum consciousness, and chaos theory, were unable to generate actual testable ideas and inventions.

Had scientific progress stalled? Is it possible that there are real limits on what humans can ever know because of the type of beings that we are? This was the thesis of John’s book, The End of Science, which was published in 1996.

The book was instantly controversial, and he was fired from Scientific American because of it. And yet in the intervening 30 years, many of the exact same people he had profiled are still promoting the same unproductive ideas.

Is it accurate to say that science is stalled out though? That’s why I wanted to talk with John about the book, and where he sees things in 2026, especially now that one of America’s two major parties has rebuilt itself around attacking science and secular knowledge.

The video of this conversation is available. Access the episode page to get the full transcript. You can subscribe to Theory of Change and other Flux podcasts on Apple Podcasts, Spotify, Amazon Podcasts, YouTube, Patreon, Substack, and elsewhere.

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Audio Chapters

00:00 — Introduction

14:51 — Isn’t all science just a type of philosophy?

25:14 — Peter Thiel’s claim that scientific progress has stalled

31:33 — Why science has such difficulty understanding consciousness

38:08 — The tension some religious believers feel with consciousness research

49:02 — Jeffrey Epstein’s obsession with scientists

53:20 — The fragility of the postwar liberal consensuses, and why they were taken for granted

Audio Transcript

The following is a machine-generated transcript of the audio that has not been proofed. It is provided for convenience purposes only.

MATTHEW SHEFFIELD: You wrote a book that pissed off a lot of people 30 years ago, and that’s what we are here to talk about today, among other things. So how does it feel 30 years after the fact, and are you going to retract at all right now, John, here and now?

JOHN HORGAN: Well, no. I think I was onto [00:03:00] something. I’ve never stopped thinking about the End of Science. I’m delighted that people are still arguing about the book. I mean, books vanish without a trace. That didn’t happen in my book. It got a lot of attention when it first came out. It caused a lot of trouble was widely debated.

It got me in trouble at my magazine, Scientific American, and ultimately I was fired because of my book. but by the time I got fired, I wanted to go off on my own and be a freelancer and write books for a living. So that worked out fine. I. People have had all kinds of reactions to it, some of which are silly or trivial and dumb, sort of just knee jerk defenses of science that weren’t informed at all by the things I said in my book. But other people have had really interesting responses and I’ve been rethinking my thesis for decades now. Just recently, I’ve decided that if anything [00:04:00] wasn’t pessimistic enough that the end of science, which is predicting that this great enterprise of trying to understand reality that goes back thousands of years, that this might be ending.

I mean, I love science, that’s why I became a science writer. So this was tragic for me. But and so it was very pessimistic of me to say that this, kind of grand science is ending. Science is in even worse shape now than I could have anticipated 30 years ago for a lot of different reasons that we could could get into.

And yet at the same time, there are a couple of things that make me hopeful that there could be revolutionary advances in science in the future.

SHEFFIELD: Okay. Well, and we will come back to the why things are worse now toward the end. But yeah, like, let’s just kind of talk about the basic thesis for people. Because the main [00:05:00] title is very provocative, but your subtitle kind of, makes it a little bit less sweeping in the ambit. So walk us through that if you would please.

HORGAN: All right. So my core claim is that science’s attempt to understand the universe has been extremely successful, so successful, that it will be hard to improve upon it in any kind of dramatic way. So we’ve created this kind of map of the whole universe, a history of the universe starting with the Big Bang, formation of galaxies, formation of the solar system.

We’ve come up with a pretty good history of life on earth and a basic understanding of how life diversified through natural selection. We have an understanding of the molecular basis of life, that’s embodied by the double helix. And my claim was that we’re not going to [00:06:00] have any revolutions in the future that completely change our picture of reality, as dramatic as the big Bang theory, quantum mechanics, relativity evolutionary theory, uh, modern genetics and all that.

We’re going to be filling in details of this map of reality, and applying some of our knowledge. But at the era of really great profound discoveries, as I put it, revelations and revolutions is over. It’s going to be anticlimactic from here on in. I was really just talking about science, what I call “pure science,” it just tries to understand the universe– not applied science. I thought applied science would be difficult. predict. So I sort of left that off to the side it’s the pure science, just for the sake of understanding [00:07:00] that has always interested me a science journalist.

So that was that was my core thesis. But then I also said that science faces various limits: cognitive limits, physical limits, economic and political limits. And because of that, there are certain big questions that science will never be able to solve. Like, where did the universe come from in the first place? How did life begin on earth? How consciousness is produced by matter. I thought I said back then those mysteries would not be solved for various complicated reasons that I. That I could go into. so basically thesis in, in a nutshell.

SHEFFIELD: Yeah. Well, and it is, even if people disagree with you, I think the book is valuable as just a, run through of all of these different scientific fields at the time that you [00:08:00] were writing it. So it was published in 1996. And it, I mean, everybody’s there. You, you really did benefit from being a Scientific American employee when you were writing that.

I think you got literally all the biggest names, all these Nobel Prize winners and it’s all there. So In a large way, you thesis that people aren’t going to be coming up with any of these, really monumental theoretical inventions or, innovations.

all of the theories that are talked about in your book, we are still talking about them today and they’re not. And, and some of the people are, have died, but plenty of them are still going and they’re still saying the same stuff. Like give us a kind of overview of some of the people.

HORGAN: So I was really attracted to people who were very accomplished as as scientists, but also unafraid of making grand statements about the future of science and the limits of science. So, [00:09:00] some of people I talked to had predicted that, that their fields were converging on some kind of final theory.

So there were a bunch of physicists who said this, Steven Weinberg this, great particle physics physicist was one of them. He wrote a book called Dreams of a Final Theory that came out in the early nineties. And talked to him about that and so he was this sort of supreme reductionist, who thought that physics was going to provide the, fundamental knowledge that would ultimately help us explain everything else, including including life itself. Weinberg was a really smart guy, knowledgeable, just only about particle physics, but a wide range of other fields as well. I also talked to this guy John Wheeler, who was the ultimate physics poets. Physicist, really imaginative, [00:10:00] brilliant And he had this idea of there being at the end of the road for physics, a kind of revelation that would make everything clear.

So we look at the mystery of the universe and there’s some theory explanation, whatever that makes us go, oh my God, that’s it. Of course. And everything becomes clear. mystery is dispelled. I also met, I didn’t really interview him because he, couldn’t speak, but I hung out with Stephen Hawkin, who of course kicked a lot of this.

Talk about a final theory in physics off. a lecture he gave at Cambridge in 19, way back in 1980. He talked about a theory of everything that would explain all physical interactions in the universe. And so I started hearing these ideas when I first became a science writer in the 1980s. Ideas coming from physics about a [00:11:00] final theory, a unified theory a theory of everything. then I realized that there were people in biology who were saying the same thing. That in a way the theory of evolution by natural selection plus modern molecular biology based on DNA, we’re creating this final framework for biology within which all the mysteries about for example, how a single fertilized cell turns into like this, that all those would eventually be solved.

So the field was described as something sort of. Closed rather than open-ended. And there was this idea that we were converging on final solutions. One of the key figures I interviewed was was Francis Crick, the guy who cracked, with James Watson, cracked the structure of DNA, the double helix, and then went on to try to solve the the problem of consciousness made consciousness a [00:12:00] respectable scientific problem the late 1980s and and early 1990s.

And again, convinced a lot of people, including me, that with incremental, conventional research on animals and, some humans, we would figure out what consciousness is and how it’s produced by brains and maybe generalized from that to explaining how consciousness is produced by any physical thing. And so it was all these people talking about science as basically on the verge the world, explaining the universe, explaining existence, including our own existence. That’s what really got me. I started taking that seriously and thinking, wow, is that really going to happen? And and then I started, talked to all [00:13:00] these people about the limits of science and the obstacles to a final scientific picture of reality. And I came up with my own, thesis, which was that no science has already done it can, at least in a really sort of rough way to figure out reality. And then the. Future scientists trying to explain things once and for all are going to be bumping up against these fundamental limits. And so that is what led to the end of science.

But want to make the point that one reason why my book enraged scientists so much, is because I use their own words and ideas against them. I, my my argument that science one really important sense was [00:14:00] ending, or was already over in a way, is cobbled together from things that all these physicists and biologists were saying.

Richard Dawkins and The__ Blind Watchmaker, Richard Dawkins, the great, religion bashing biologist in The Blind Watchmaker said that life was once a mystery, but it’s a mystery no more because Dar Darwin solved it. And, we have footnotes to add footnotes what Darwin said, but but that’s compared to what what Darwin achieved. Ernst Meyer, the great biologist, said something similar. So, it was these sorts of things that I was putting together to give this sense of science, having reached some kind of final state.

Isn’t all science just a type of philosophy?

SHEFFIELD: Yeah. And, a lot of people, well, maybe not a lot, but some people actually were making your argument. Let’s talk about these, limits that we’re [00:15:00] talking about. So, obviously humans we’re limited in terms of our size. So we can’t, we’re not as small as a, quark or a neutrino, or anything like that. So like, we can’t really see what they’re doing. But also we can’t see, what a, a black hole is doing. And we can’t go out there and watch it for a thousand years and make our findings about it.

So like, it’s all, it has to all be theoretical in some sense, and I think that’s kind of what you’re terming as ironic science.

HORGAN: Yeah. So the supreme example, I came up with idea of ironic science when I was about string theory. So string theory was already happening by the time I became a science writer in the 1980s. And so I started talking to people about it and it was upheld as this, it was the best candidate for a final theory of physics that would really explain. Everything. It would explain space and time. It would [00:16:00] tell us maybe how the universe came to be in the first place. Why the universe has one particular structure not a structure that allows for our existence and not some other didn’t take some other form. The problem with string theory, and this is all the unified theories that were being batted around in the 1980s and 1990s, is that they, hypothesize things happening at scales that are completely unaccessible to any possible And so string theory represented a discontinuity the history of physics where there had always been this interaction between theory and experiment. The string theorists were jumping off into a realm of total imagination. Constrained by mathematics, but that’s it. Not constrained by experiment. So I thought, what is this? it’s not really science. And, along with strength theory, there was a lot of [00:17:00] speculation about other universes, many worlds theory. There was a landscape theory. There are all these different inflation that had as a kind of side effect, the existence of infinite other universities, in addition to our own and physicists were taking that seriously. So I came up with this term ironic science to describe this strange state of affairs where you had these ideas coming from, very respectable, big time scientists, but that weren’t testable, verifiable, weren’t susceptible to experimentation. And of course, you’ve had a lot of theories that Karl Popper distinguished between testable and Untestable theories as the the line dividing pseudoscience from science. And he upheld Freudian psychoanalysis as kind of the epitome of pseudoscience. And pseudoscience is kind of a mean term. I prefer [00:18:00] ironic science. So it’s, science that can be awe inspiring and provocative and very stimulating to think about, but it doesn’t converge on the truth.

You can never say this theory is actually true, psychoanalysis or string theory.

SHEFFIELD: Well, although, I mean we, I want to consider that maybe you are being unfair, perhaps in the sense that philosophy is the parent of science. And so therefore, when science is up against the instrumentational limits or the metaphysical limits, in other words, the metaphysics of the scientists, if they have a bad metaphysics, that can also constrain what they can conceive of as a possible experimental theory.

So perhaps going [00:19:00] back to philosophy and going back to metaphysics, this is what they should do.

HORGAN: Yeah. I mean, I love philosophy and metaphysics, but I don’t want to confuse that with science. Science gets somewhere, and the mark good science is that it makes predictions that are born out. Or not born out. And it often leads to applications. So all these esoteric theories embodied by what you might call quantum physics that were emerging in the early 20th century, who cares really. But then that work led to, nuclear weapons. It led to technologies that have changed the course in of history and in the same way that biology has led to, advances in, in medicine. And if you just go back to metaphysics and philosophy, it can [00:20:00] be awe inspiring and, provocative, not getting a grip on, on the real world in the way that real science did.

So I thought it was important to make a distinction and, yeah, physics, you could say was going back to its roots with, with string theory and multiverse theories all of

SHEFFIELD: is like the Pre-Socratics, isn’t it, in a sense?

HORGAN: But the, physicists who were promoting those theories, that’s not what they were saying. They weren’t saying, well, physics, real physics, is gone as, as far as it can go. And so we’ve returned to our roots in philosophy. No, they were saying, this is real and we should accept it. And these theories are explaining where the universe came from, all of which was bullshit. It was like hand waving and marketing their ideas. So that’s what I was trying to point out in the end of science when I was being critical of string theory [00:21:00] and, some of these other things.

Yeah. Well, and I think, yeah, that there, there’s, going back to metaphysics is important sometimes when you’re stuck. But on the other hand, you have to actually be able to predict something. if, you’re not going to be able to create testable conclusions, then you’re just doing philosophy.

Well, remember, I, I, I don’t know if I said this before, but don’t think philosophy gets anywhere. I, philosophy I see as a kind of branch of literature a or fiction or poetry. I mean, good philosophy to me doesn’t present you with a problem and then solve it. And you go, oh, okay, so I, don’t have to worry about this.

The, how language maps onto the real world, whatever that is, because I know Saul Kripke or somebody solved it. No philosophy just says the same way that fiction does try looking at the world this way [00:22:00] See if, see how that works and compare it to the way that we used to look at things. it’s, something that is just kind of making the scales fall from, in our eyes, but it’s not helping us converge on what you might call a correct way of looking at the world, which science remarkably sometimes does.

Mm-hmm.

That’s the distinction I would make.

Yeah. Well, and maybe as a, just as a personal example is, the, looking at the general generalizability or applicability of, let’s say the, Ethics of Aristotle or The Politics, versus The__ Physics. Like nobody takes The Physics seriously, as a matter of, science.

SHEFFIELD: It’s just not, people don’t, and with good reason.

HORGAN: Well, it’s funny, so I’ve, thought a lot about, I, I used to be part of a philosophy salon in New York that was disbanded the by the [00:23:00] pandemic. And these are real professional philosophers. And sometimes I thought when I was speaking up, they’d go, who let this guy in anyway?

SHEFFIELD: Mm-hmm.

HORGAN: But we had, there were a lot of discussions about, about whether philosophy progresses and what problems it might have solved.

And would to, I was surprised that some of these philosophers denied that there was progress in philosophy. And I said, well, about progress in human rights? and what about our recognition of progress in human rights that you could say be attributed to some enlightenment thinkers? And then, I don’t know the arguments made for you caring about the suffering of animals made by Peter Singer and people like that. And the philosophers were like, eh, and, some of them were saying no, philosophy has demonstrated that there is no [00:24:00] coherent system of moral rules. That any ethics that you construct, I can demolish. And philosophy has had this record of construct. Kant, Aristotle builds a system of ethics. Kant has a system of ethics, and then somebody like Nietzsche comes and like smashes it to bits.

I, my impression is that’s a continued to the present day. Bernard Williams has, we read a paper by him in, our philosophy salon that basically said that there is no philosophical system of ethics that. That can withstand serious scrutiny. I mean, I, that doesn’t matter to me. I still think that I have moral principles, whether or not I can prove them axiomatic or, in some kind of mathematical proof sets. I, mean, I think it’s bad to incinerate [00:25:00] children, for example. But but it’s very hard to demonstrate that logically.

So I do still separate moral reasoning from, I don’t know what you might call scientific or logical or mathematical reasoning.

Peter Thiel’s claim that scientific progress has stalled

SHEFFIELD: speaking of Nietzsche, somebody who is a really big fan of him, Peter Thiel, it’s funny because he makes a lot of the same critiques that you do, John. and, I want to talk about that because like right now as we are recording, Peter Thiel is in Rome, or maybe he just finished.

Giving a series of lectures on the Antichrist from the Bible, and how the Antichrist is actually why we’re at a, stopping point in science. And that people like yourself who want to have more regulations on corporations and polluting and things like that, that you are actually to blame people like you are [00:26:00] why there’s an end of science, you and the Antichrist.

HORGAN: Who is Antichrist?

SHEFFIELD: Well, according to him, it’s, Greta Thunberg and, anyone else who wants regulations on technology and technology companies. And he literally says this but also, but he also, like him and he cronies are very big on, they don’t like string theory, and like one example he often gives is in the fifties we were promised flying cars, and now all we have is another another way to try to loot boxes on our mobile apps and where’s my flying car? And must be the Antichrist’s fault.

HORGAN: Well, I don’t know if I, mean, Peter Thiel is a mystery to me. I don’t know why people take him seriously except that he’s really rich, and that’s how a lot of people get taken seriously. If you’ve made a billion dollars, then you must be a serious person and a, serious intellect. But I know he has been sort of fretting over the stagnation [00:27:00] of applied science and science in general for a while now. My book, the End of Science, really didn’t talk about applied science as I said before, but I have been struck also by how little progress there’s been in in applied science since my book came out.

So I’ve been remarking on that, more and more. One is, quantum computing, which I find really fascinating. I as a kind of pandemic project at the beginning of 2020, started writing a book about quantum mechanics. I decided, I’ve been pontificating about physics forever without understanding any of the underlying math.

So I thought I’ll, finally learn a little bit of the math under quantum mechanics and then write a book about whether I had any insights because of that. So I had, I had to go back and learn calculus again. I learned linear algebra, I learned what complex numbers are, all that.

And then tried to understand some of the [00:28:00] basic principles of quantum theory. And as a result of that, I got really interested in in quantum computing and started taking it very seriously when I had thought it was just like very hypey and bullshitty. And it seems to me that quantum computing has the potential not only of some real profound, technologies. Including just the basic technology of quantum computing itself, but also, leading to breakthroughs in our understanding how quantum effects work. Like what is entanglement? What is superposition? These things are still very mysterious. Nobody’s ever really come up with a satisfying explanation of some of these fundamental quantum principles. And so this is one of the caveats that I attach to my end of science theory, or thesis which is that quantum computing might [00:29:00] have revolutionary consequences at some point in the future. I’m not saying that’s going to happen and it’s still very, hypey but I think possible.

One of the people I met while I was working on my, my quantum book, was a guy named, Rudolph, who happens to be the grandson, one of one of the grandchildren of of Schrodinger, the Schrodinger’s cat guy. And he had started a quantum computing company that, like it had a really viable technology. I’m not sure where it is now. I haven’t talked to Rudolph in, a few years, but Rudolph convinced me that this technology really could take off in a serious way.

I don’t know if Peter Thiel has talked about quantum computing, if he’s interested in it, but I’m definitely interested in it, in following it. I take quantum computing more seriously than I do just [00:30:00] large language models and all the artificial intelligences that had burst upon the scene over the last few years.

It might be irrational on my part. But I hate ai. I think it’s catastrophic for the whole, enterprise of human inquiry and intellectual work, like the kind that you do, the kind that I do, the kind that lots of people do. Just trying to figure out what it means to be a human being. What the universe is, what life is, all that kind of stuff.

Ai, I see this enormous distraction. It’s going to make us dumber. And I’m very poorly equipped even to argue about it because I’m trying to stay away from it, but it’s unavoidable. It’s just like in your face all the time. So ai, yeah, fuck that, but quantum computing, yeah, I’m still really intrigued by that. And of course then it, at some point we’re going to have [00:31:00] AI based on quantum computing, and I, god knows what that’s going to be like. I’m sure there are a lot of people working that on that already. I.

SHEFFIELD: Yeah, there certainly are. Although right now the applications, the actual applications of quantum computing are still quite a few years away it looks like just in terms of reliability. But yeah, there, there seems to be something there. Now there are some other alternatives of, at least in terms of miniaturization, like, DNA computing is another area people are, thinking about.

Why science has such difficulty understanding consciousness

SHEFFIELD: One of the other problems of science and which you do talk about extensively in the book and subsequently is this idea of, where, what are minds and where do they come from.

And it is uncanny, when I was reading it 30 years after the fact, in preparation for this discussion, that, all the same people, they’re all there. and one of them, he just only recently passed away, Daniel Dennett but, [00:32:00] so like pretty much everybody, in, in that you talked about in the book.

So, whether it’s, Roger Penrose or, well, I guess, Marvin Minsky, he, passed away as well. But you know, pretty much by and large all the people that, that were kicking around these ideas. They’re still now, and they’re kind of saying the same stuff. So you got David Chalmers in there as well.

So, let’s, can you walk us through kind of what the, so for people who don’t follow this stuff, walk us through kind of what the major theories are because they’ve been around for a while.

HORGAN: Yeah. So, when I wrote the End of Science, one of fields that I was really interested in was I dunno, consciousness studies, you could call it consciousness research, trying to understand how a brain produces conscious subjective states. And Francis Crick, and his sidekick, Christophe Koch were the leaders in this. Field starting [00:33:00] in the eighties, and they really drew a lot of people in. In the 1990s, you started to have these big conferences on consciousness in Tucson. I went to the, first one in, I think it was 1994, and I saw Roger Penrose give a talk and Christophe Koch and David Chalmers, and I forget if Daniel Dennett was there, but his ideas, were certainly circulating. There was this sense back then science was going to solve this thing. I mean, there was a lot of fringe, theorizing there, but there were, there was a core of people that were very serious and seemed to have a good plan for cracking the riddle of consciousness. So this was like 30 years ago, more than a little, more than 30 years ago.

I covered that in I wrote about that conference in the end of [00:34:00] science. So here we are 30 years later. What is the state of this research far from being far from converging on what looks like a pretty sensible theory of consciousness? There’s been this explosion, so, field, it looked like it was coalescing around a paradigm not, like a final theory, but a, kind of approach that could lead to a final theory back when I was first writing about consciousness research, and it just hasn’t happened. The opposite has happened. It’s, there’s been a, paradigm explosion. You have all these different competing theories, all of which I think are really bad. very implausible, even though there’s some that are couched in very scientific technical jargon. But some of them make. Absurd, conclusions [00:35:00] like Integrated Information Theory, which is very popular right now. It’s promoted by Christophe Koch I forget the the guy, oh, Tononi is the person who invented this Tononi, who’s mentor was Gerald Edelman, who I wrote about in the End of Science. So these are people with a really fancy pedigree. Roger Penrose is still had his Theory of consciousness back in the nineties.

He’s still peddling that with Stuart Hammeroff well. But then you have all these other different theories coming. From psychedelic studies, from people who are studying meditation and mindfulness and looking at mystical states induced with these practices. There are people who are looking to Buddhism for inspiration and coming up with of consciousness.

Deepak Chopra has been a, a player in in some of these conversations. So what the, what I’m trying to say is that it’s anti-progress. This is one reason [00:36:00] why I say my book was not pessimistic enough. Some fields have gone backwards. I mean, I love consciousness research because it’s so wild and crazy and it’s very entertaining. But if you wanted science to be sort of figuring things out, making slow, steady, incremental progress toward, I don’t know, the equivalent of a theory of photosynthesis or something, it’s just not there. and it just reinforces the feeling I had in the end of science that consciousness is not a solvable problem. The more we study it, the more baffling it’s going to be. And by the way, I have to mention that in the end of science, I ended the book.

I had a riff at the end just imagining what would happen if we created super intelligent machines, which people were thinking about. [00:37:00] More than 30 years ago, Freeman Dyson, the great physicist who I interviewed for the end of science, he had done a lot of thinking about the future of intelligence once we get rid of our mortal coils and become clouds of gas floating around the universe. Others also Hans Moravec and Frank Tipler were thinking along the same lines. And so I just imagined what it would be like to be one of these super intelligent entities. And I decided, and admit this was inspired in part by a drug trip that the more intelligent an entity becomes, the more baffled it will be by its own existence.

It won’t be able to figure out. Why it exists, why anything exists. It will be, so astonished and appalled at its own improbability that it [00:38:00] will go So I actually came up with a, the whole theory of creation based on this idea.

The tension some religious believers feel with consciousness research

SHEFFIELD: Yeah. Well, and it is one of the things about consciousness studies, and so this is, as, my listeners will know by now that it’s, it is a personal research interest of mine. I think that one of the things that has maybe taken it back in some ways with some people is that, there’s always been this kind of tension between monists, there’s a monist single monist physical universe. And or there’s a dualist, quasi supernatural realm that ingress into the physical world somehow. and of course, if science ever did come up with a monist theory of mind that actually worked, that would be really bad for dualist religion.

And so, you [00:39:00] you see a lot of religious organizations flooding into this space and, one of them that does it a lot, are various institutions that you have written about interacting with, which is various Templeton foundations that have been trying to say, well, maybe we should take religion seriously in consciousness studies.

And and so, yeah. Yeah. Tell, us about that. For people who don’t know that story or those stories.

HORGAN: Well, I had. So I took money from the Templeton Foundation, which was founded by a Christian stock picker named John Templeton. It was one of the best stock pickers of all time and made a lot of money and thought that there should be more interaction between science and religion and created this foundation to promote that.

And I’ve always been interested sort of how science tends to kind of reach into [00:40:00] spiritual even mystical realms. And so I got a fellowship from Templeton Foundation in 2005. Went to university of Cambridge for several weeks, and I got some money and I got to hang out all these cool journalists and scientists including Richard Dawkins, who was kind of the token atheist and a bunch of other really smart, interesting people. And and it was really fun. and I think that talking about science and religion is great. I, as I told you before my Catholic upbringing informs the way I look at the world a lot and the way that I look at science. It’s just that I don’t think any of the answers supplied by religion so far are any good.

So I like the questions that religion poses like. Is there any purpose to the universe? What are we doing here? Do we, is there a special place for humans in the universe and all that sort of stuff? [00:41:00] Catholicism doesn’t answer those questions to my satisfaction, but the questions are really important and I ask them all the time myself.

So that’s where I see that dialogue as being, as having some benefit. The problem is that Templeton Foundation had it wanted more than that. It, wanted there to be some kind of reconciliation and more respect given to religion by science. And it was basically buying people off to say that by throwing a lot of money at them.

So I thought it had a, ultimately an unhealthy influence over. Over these discussions about what is the relationship between science and religion. So I wrote some really mean things about the Templeton Foundation after taking their money and and they got really mad, but then they kept giving me [00:42:00] money

SHEFFIELD: Oh, interesting. Yeah. I was wondering what happened after you wrote those columns.

HORGAN: well apparently the, Templeton, the, Jack Templeton, the son of John Templeton, who was running the foundation when I was writing my pieces, was outraged at my criticism. because I had pointed out that he was a right wing supporter of George Bush and anti-abortion. And, I thought he was not a good guy. And I had pointed that out in my pieces. nd so he wanted, tried to out, because I had quoted some people in the Templeton Foundation saying disparaging things about it, and he wanted to find out who my sources were and all this. But then he died and then, I ended up doing some other gigs for the Templeton Foundation for more money. So, that’s an odd situation, but

I

SHEFFIELD: They

got over it.

HORGAN: yeah, but religion is, I mean, because I [00:43:00] of my roots as an acid head, am, I’m, really interested in mystical states and, our intuitions of some kind of divine intelligence or God or whatever you might. it. I haven’t seen any explanation of God that makes sense to me, including the one that I came up with after this big trip I had like 40 years ago. And so all this is an ironic enterprise as well. In other words, it’s not going to lead to any final answers, true answers, but, I love it. I, it’s stimulating, to me. I love talking to other people no matter what their views are, if they’re smart and open-minded about what the hell we’re doing here.

Yeah. Well, and the reason that I mentioned or brought this up was that from my perspective religion is [00:44:00] just kind of a, it is an applied science, if you will, if you look at the way that they work. So, like, I was born and raised Mormon and one of, they have a doctrine that they call the Word of Wisdom.

SHEFFIELD: And the Word of Wisdom as Mormons interpreted or as it was written, it was very clearly a science inflected document. But they said that God gave it to him. But basically the God of Mormonism was a member of the cold water movement of the mid 19th century who thought that drinking hot water was bad for human bodies and that tobacco was bad for human bodies.

And that and so like, it was just the scientific consensus of that day put into a revelatory fashion. And then you look at the, like, Mormons also have a cosmology as well. It’s basically like a, just kind of a very frozen and amber post Copernican system in which the stars get their light from each other. And that was actually what a lot of [00:45:00] scientists, as you may probably know, like that’s what they thought for a long time.

And this was a 19th century scientific belief. So in a lot of ways religion is applied science, so science and religion and philosophy. There really are kind of about the same two basic questions, which is, what is the world and what are we, and, they both try to answer it in different ways and, are successful or more, less successful, I would say.

HORGAN: Yeah, that. What are we, so I wrote a one of my. Recent books is called mind-body Problems. And and it’s, a look at the mind-body problem, which according to some of my philosophical friends only goes back a few hundred years to Descartes, people like that. But I’ve, the ancient Greeks talked about it.

And I, think of it as the question of what we are and what’s the best way to think of humans. are we, matter ultimately? [00:46:00] Are we mind? Are we souls? I mortal souls are we clusters of genes or software programs or whatever? And, all right. And of course, religions. were our first set gave us our first set of answers to to these sorts of questions.

We’re children of God and if we do these sorts of things, then we’re going to get to go heaven after we die, or whatever. And then there are versions of Christianity like Mormonism that, that sort of riff those themes. And the idea there’s a final answer to this question of what we are, to me is just self-evidently absurd because keep coming up with new ways of looking at ourselves because of science and because of technology, because of new ideas.

So, yeah, Marx gave us new ways of looking at each at, ourselves. LSD [00:47:00] gives us new ways of looking at ourselves. Large language models now are really causing a lot of churn in our self understanding, and I don’t see any end to that. So theories or solutions to the mind body problem I see as really important.

And that we’re in this perpetual state self-exploration and self discovery will never end. So, and I think it, there’s a danger in thinking that there could be a final solution. To this question of what we really are and how we should think about ourselves even as moral agents. we’re desperate for certainty. We want this answer, and that’s why of the answers that people have given us [00:48:00] have inspired zealotry religious, not just religious, answers, but, Marxism has inspired a lot of destructive zealotry as well and eugenics. So I, every chance I get, I, preach this sort of seeing this question, this inquiry into what we are as having no end. Going on forever. And they’re also, I think we have to recognize some ideas are dead end. Some ideas are destructive, they’re harmful, like, I don’t know, white supremacy, let’s say. but others are enormously provocative and interesting. And even some of the religious ideas are still useful as goads to our thinking. yeah, so that’s, kind of where I am on mind body [00:49:00] solutions.

Jeffrey Epstein’s obsession with scientists

SHEFFIELD: and yeah, being open to hearing what every body has to say. I mean, ultimately about that, because like, and that’s. That is one of the things that you have written about discovering since writing the book. That especially in regards to Jeffrey Epstein. So, Jeffrey Epstein was somebody who, he was there and he personally knew as the, we’ve found out subsequently.

He personally knew a lot of the people in your book including Noam Chomsky and including Marvin Minsky and, Daniel Dennett and a lot of these people. They were on his airplanes, they were at his dinners. Some of them went to his island. Some of them, had even more unsavory dealings with him.

Like, Lawrence Krauss the physicist. So that as you wrote, you, had decided that maybe there were the term pure science. It was not such a good one.

HORGAN: Yeah. I, so I was like one degree of [00:50:00] separation from Epstein because my, book agent for about 10 years ending, I think in 2009, was this guy named John Brockman, was like a celebrity agent who represented a lot of big time, much bigger I am big time science book writers. and like Stephen Pinker and Lawrence Krauss and some others.

And, Brockman was, introduced Epstein, who was like a science groupie to a lot of these famous scientists. Murray Gell-Mann is one that you didn’t mention, one of the great physicists of the 20th century who was a, pretty important character in in the End of Science as well. And so I started hearing about this guy a while ago and Brockman was throwing these parties where he brought Epstein and some other really rich people together with some of the scientists and they mingled. And I [00:51:00] just wasn’t a-list enough to get invited to these parties. If I had been invited, I definitely would’ve gone. I mean, I’m a journalist, I am I’m always looking for a new experience to report on and I thought this was fascinating. But the Epstein files going through them and then also reading the coverage and seeing the degree to which some these people I admired hung out with this guy and were sort of exchanging I dunno, really sort of tawdry messages with him. This is part of why I said earlier, science is in worse shape than I would’ve expected it.

It just makes. I, part of me still saw science as this kind of noble endeavor, the quest for truth. And seeing that some of these scientists are [00:52:00] just like, sort of greedy, horny bastards, was pretty disillusioning. And it just makes me, it actually corroborates this feeling that I’ve had for a while that the quest for truth was never really an important part of science. That it’s always been about, primarily about power power of various kinds political power, financial power, and this sort, truth seeking is tolerated and sometimes funded pretty generously. It was funded very generously when I first became a science journalist in the 1980s and through the nineties. But now Trump administration is really cutting back on lot of, the classic, what I used to call pure science. And that actually is, has been the default [00:53:00] historically. Most societies haven’t really been interested in science for its own sake. That’s been a pretty fringe pursuit. It matters a lot to people like you and me. Most people don’t care about it. Most of my students don’t care about it most, they’re people who gobble up books by Stephen Hawking.

SHEFFIELD: do they actually read him? No.

The fragility of the postwar liberal consensuses, and why they were taken for granted

HORGAN: Yeah, I, And, science has been supported by governments and by rich, powerful patrons of various kinds. Elon Musk, mainly because it can generate profits and power a way to make money, to kill your enemies, to live longer, that sort of thing.

So that’s part of why I actually am more fearful for the future of science now than I was when I wrote the End of Science. I, mean, I’m not even sure about the future of democracy anymore. I sort of took democracy for granted in the 1990s [00:54:00] when I was writing the end of science and thought that us would continue to support science as a very important intellectual endeavor. Now,

SHEFFIELD: You’re not so sure.

HORGAN: yeah, I’m not so sure.

SHEFFIELD: Yeah. Well, and the, sobering thing that I think people who do support democracy have to realize is that World War II and that up till the end of the Cold War, this was a beautifully anomalous time in human history that it was, and, it has a political and epistological origin in this because when we look at the history of conservatism conservatism as an ideology, it can be extrinsically focused and interested in evidence and practicality.

Michael Oakeshott the philosopher, is a great [00:55:00] example of that. But it also can be reactionary. It can be hateful of intellectualism, can be hateful of science, can be hateful of democracy. And the lessons that were learned by conservatives globally after World War II was, we can’t help reactionaries.

They will destroy this world and destroy our everything we hold dear. And they learned that, and they really understood that, that baby boom generation and the World War II, GI Generation, a lot of those people understood that who were on the political right, but nobody who was in the center or the left bothered to understand what had happened.

They just thought, okay, well, everybody’s good now. Everybody is on board with science. Everybody loves democracy. Everybody loves human rights and women’s rights and, racial equality, they’re against segregation. No, it’s all good. Now we’re going to move [00:56:00] forward forever. And so they never bothered to, to teach what had happened, what they had learned in their bones, they never learned with their minds.

HORGAN: That I, think I’m one of those naive people that you’re talking about. I look back on the assumptions I had about, I mean, we’re really talking about what I would call civilization, caring about truth and caring about justice. And I don’t know, fairness as a kind of fundamental principle for the organization of a society.

And I just assumed, like we’d gotten to the point, you didn’t have to worry about challenges to those ideals anymore. But now I see that as very naive. And, I’m not sure where I, so it’s not. I’m not even that concerned about science anymore. I’m concerned about just sort of basic [00:57:00] freedoms and justice and things like that.

So, I once assumed that a lot of people shared my view of pure science, trying to understand the world for its own sake as like the best thing that humans can do. now I, realize that was silly of me to to feel that way. There’s some people who actually care about science for its own sake, but it’s kind of a, it’s like sort of a fringy thing. Like you find other people who are into it and you all convince each other that, this is really cool and it really matters. But I don’t know. Meanwhile, there are these giant forces, corporations and governments that are. Clashing and the true sinking seeking is just something that happens on the margins. So I’m actually, I’m pretty cheerful when it comes to my personal life, but I’m, pretty I’m pretty, [00:58:00] I pretty dark feelings about where the world is going. I wanna stick around, I’m old, I’m 72 years old. I, wanna see what happens next. So, I’m very curious to see how Trumpism unfolds, where things go right now, with science and with democracy, with basic human rights, with warfare, which is a big concern of mine also. Yeah, I’m, worried about the future for my children and my students and other

SHEFFIELD: Yeah, with good reason. And and I will say for people who are watching or listening or reading this episode that actually we, talked in the episode, the air before this one talk extensively about the future. So, we will, and I’ll send you the link as well, John, so you’ll, I won’t leave you in the dark, my friend.

But ultimately, I mean, yeah, from my standpoint, that was something that science was offering, is it was offering a vision of the [00:59:00] future. And that is essential to stopping this horrific imagined past, which is really what, Trump and Thiel and these Elon Musk. They’re talking about imposing the old values of the Gilded Age or, the Feudal Age. Like Peter Thiel. He wants to be a feudal lord, like that’s obvious at this point.

But in order to stop that, people who support democracy. And so this is why I think that, the solidly blue states and the liberal democracies of Europe, there, there has to be a reverse Marshall plan in the United States where you guys are spending billions of dollars every year on media, on science, on education.

Because, you have to make the argument. That beautiful moment of the 20th century, we can get it back if we understood why it was good. And explain it to the public [01:00:00] because, yeah, it, nobody really participated in that conversation. it just happened. People built something magnificent, and then they never realized why it was good or how it happened.

HORGAN: Yeah, how to maintain it.

SHEFFIELD: Yeah.

HORGAN: Well, I, what I worry listening to you is that. I mean, I’m in an position because I’ve been a very critical science journalist. I’m sort of like poking holes and, popular theories, and I’ve been accused of being anti-science. I, say I’m just doing my job.

My job is to distinguish genuine scientific advances or possible advances from bullshit. But now we’re in a genuinely anti-scientific era. I mean, Trump doesn’t give a shit about truth, Trump and his minions. He really only cares about power. And and so, my work [01:01:00] can be used by some of these science haters: “Oh, I see what this guy says, that like, psychiatry is bullshit string theory is, bullshit. And all these different things are, are pseudoscience, or ironic science or whatever.”

And so I’m in a weird position of to stick up for science that I never thought I would be in. I always took science for granted. Now all of a sudden, it’s genuinely endangered.

SHEFFIELD: And coming, possibly coming to an end for a very different reason than what you had theorized.

HORGAN: Yeah, I mean I knew that there were, I mean there, there were creationists who picked away at science going back in the nineties when I was writing. I never took them seriously. That wasn’t a genuine political force. But, now anti-science forces are quite powerful, and have already taken action against science that has [01:02:00] really, damaged it. So how we’re going to come out of this if we come out, I don’t know.

SHEFFIELD: Yeah. Well. It begins with the will to power to, to paraphrase Nietzche there.

HORGAN: Yeah.

SHEFFIELD: All right. Well, John, this has been a, sobering but hopefully informative conversation to everybody. And but for people who wanna keep up with your work what’s your advice for them?

HORGAN: Oh just go to my website. I’m, I post my thoughts there pretty often johnhorgan.org. And and I also have a couple of books that, including Mind-Body Problems and My Quantum Experiment that I posted on the site for free. So you, can get more than enough John Horgan there.

SHEFFIELD: Okay. Sounds good. All right. Well, I encourage people to check that out. Thanks for being here.

HORGAN: Thank you. My pleasure.

SHEFFIELD: All right, so that is the discussion for today. [01:03:00] I appreciate you joining us for the program, and if you want to get more video, audio, and transcripts of this episode and previous ones, you can go to theoryofchange.show, where we have it all there. And if you are a paid subscribing member, you have an unlimited access to the archives and I thank you very much for your support.

So that’ll do it for this episode. I’ll see you next time.

Subscribe now

As artificial intelligence software like ChatGPT, Stable Diffusion, and Claude are becoming more integrated into many people’s lives, it’s perfectly natural to wonder why and how these things work and what possible implications they have for philosophy.

The current AI systems are not conscious, but unfortunately, a lot of people are becoming enamored with the idea that they might be, including Richard Dawkins, the world’s most famous atheist, who actually wrote an entire book, which he seems to have forgotten about called The God Delusion, which argued that minds aren’t necessary to produce perceived order or intentional behavior.

But instead of taking his own advice, Dawkins has spent the past several weeks writing embarrassing essays and almost love letters to his AI agent, which he named “Claudia.”

I’ve already dealt with Dawkins’s specific behavior in a previous column, but he is far from alone in thinking that these things might be conscious.

And since that’s the case, my friend Virginia Heffernan of Magic and Loss and I decided to dig in further into why large language models are not full minds using some of the tools in the new philosophical and scientific framework that I’m developing called the Epistemic Flux Theory. As we often do in our recordings, however, we packed in a lot of other subject material into the discussion.

This episode is on the longer side, but it’s also filled with asides and tangents that I hope can make the science and philosophy understandable and relevant to everyday life. I hope you’ll enjoy.

The video of this conversation is available. Access the episode page to get the full transcript. You can subscribe to Theory of Change and other Flux podcasts on Apple Podcasts, Spotify, Amazon Podcasts, YouTube, Patreon, Substack, and elsewhere.

Related Content

• Richard Dawkins has a Claude delusion

• Minds don’t create experiences, they are made by them

• Epistemic Flux Theory working glossary

• The dark philosophy of authoritarian capitalism animating Trump’s chaotic second term

• AI is not the main problem—how people use it can be

• How you think about minds influences how you think about humanity

• In an age of fictionalized reality, we need literary criticism more than ever

• Trump super fans are impossible to argue with because they don’t believe in traditional logic 🔒

Audio Chapters

00:00 — Richard Dawkins thinks a chatbot is his special friend

10:45 — An introduction to Epistemic Flux Theory

18:16 — Consciousness is mental autonomy, not the ability to have experience

28:39 — Extrinsic thinking requires a body, memetic thinking does not

39:56 — Is AI sycophancy what people want, even though they won’t admit it?

55:40 — Embodied robotics as a better machine intelligence

01:06:16 — Cognition as deciphering relationalities

01:15:50 — What Alan Turing actually was trying to test

01:26:48 — AI as authoritarian fantasy, an the problem with computational functionalism

01:35:24 — How imperfect chatbots and robots reveal human cruelty

01:42:24 — How much human cultural output was already synthetic before the AI revolution?

01:45:34 — Cognition is individuated, but epistemology is necessarily communal

01:53:17 — Philosophy and religion must accept that science is best able to answer certain questions

02:01:21 — Substance as an illusion of processes

02:05:43 — Liberalism must reinvent itself in order to thrive in this future

Audio Transcript

The following is a machine-generated transcript of the audio that has not been proofed. It is provided for convenience purposes only.

MATTHEW SHEFFIELD: And joining me now is Virginia Heffernan. Hey, welcome back.

VIRGINIA HEFFERNAN: Hey, Matthew. It’s good to see you again.

SHEFFIELD: Yes, I always say that I wish it was better circumstances. But you know what? In some ways they are getting better, at least for the, some parts of the country.

HEFFERNAN: Yes. Also, this time, like all other times, is a good one if we but know what to do with it. That’s the great Emerson line, and I feel like it’s a great American way to think.

SHEFFIELD: Yeah. Yeah. Well, Richard Dawkins has ideas.

HEFFERNAN: Yeah, that’s right. He knows he has-- He’s he’s in love. It’s v- it’s nice at 85. He seems to have have pour- given his heart to a new lucky lady.

SHEFFIELD: Yeah. He, Well, and, he’s married to a current actual woman as well, so wonder how that will work out.

HEFFERNAN: You know what? I’ve got something to say about that, but maybe we need to give listeners a little update. Do you wanna, do honors?

SHEFFIELD: So people, they may, they probably have seen by now that he was chatting with the Claude chatbot of Anthropic, and basically became convinced that it was conscious, and then he wrote, He, named it. First it was he, Claude, and then became she. So a transgender chatbot, which is nice for him, right? ‘Cause he hates transgender people. And then basically, yeah, he became convinced that it’s conscious and that it’s his friend, and that, she loves everything he has to say. But then the update is that he wrote a second poem in which he made up a brother for Claudia.

HEFFERNAN: Never a dull moment. Claudius.

SHEFFIELD: I know, yeah. Like, who, who would have thought? Like, that’s such a creative name. I love it.

HEFFERNAN: Yeah, exactly. I g- I don’t know where he gets it. But by the way, [00:04:00] I mean, I--

SHEFFIELD: hold on. That, thing’s...

HEFFERNAN: I’ve, got alarms. Even as I try to make the case to you that we are that New York is a socialist paradise, Matthew, you can still hear sirens behind me that give it away. Yeah, I mean, he-- One thing that I just would like to add is I think Anthropic was actually quite careful to choose a genderless name in Claude and Claude is a perfectly good female name in French.

We mostly use Claude in English as a name for a man, but both of these things elide the problem that there is a pronoun for Claude, and that pronoun is it.

SHEFFIELD: Yeah.

HEFFERNAN: Right? So, like, you really, you load the dice when you start saying, “She told me this,” or, “He told me that.” I’ve had to talk to editors and say, “For the love of God, please do not refer to a large language model by a gendered pronoun.”

I mean,

SHEFFIELD: Wait, you’ve had people do that? Oh my god.

HEFFERNAN: Oh, yeah. I- in the deck of a piece about Claude having been part of the directional apparatus for the for the missile system that, that hit the Maven system that hit that school in Iran. I referred to Claude as it all the way through the piece, and the deck, it suddenly was like, “Claude, he can’t shoot straight.

He can’t seem to, locate this and that.” So you know, obviously we are supposed to project onto this thing, onto these chatbots. We’re supposed to project all kinds of emotions onto them. Language using does make us delirious. Whatever Claude and chatbots are in themselves, they clearly are driving us to distraction in their presence.

So much that a skeptic, a illustrious skeptic like Richard Dawkins can i- at the, in the dusk of his life, in the autumn of his years, decide that he’s made a new friend in the form of this, like, sycophantic, hallucinating, monstrous large language model. And, among other things, it stood out to me that he christened

SHEFFIELD: Yeah, I love that. Mm-hmm.

HEFFERNAN: [00:06:00] Claude Claudia from the beginning because it made it all more enchanting. They could have a sort of flirtatious relationship or a mentor-student relationship where sh- you know, she could look up to him. But anyway, christening and then speaking of Claude and the various iterations as incarnations or as incarnate Claude, this is religious language that Dawkins can’t help but use.

He is the most circular arguer, polemicist, than I can imagine. He first dubs it she, and then tells you—

SHEFFIELD: Oh, it’s actually first he dubbed it he, and then he--

HEFFERNAN: First he dubs it he because he thinks it’s automatically he, as default he as Claude. Then sticks a new pronoun, transes it, and what, how old is Claude? Two years old? Three? So he transed a three-year-old, and then decided to christen it with a new name, right?

Like, why not just name it? But Richard Dawkins is, like, such a achingly lonely Christian at heart that he christens things. And then he starts talking about incarnation as if he’s, a Catholic. It’s... I found all that bonkers. I mean, the way that people just betray themselves in the way that they use...

It is an incredible tool for getting us to reveal who we as humans are.

SHEFFIELD: Yeah. Well, it is. And I think he’s, just pathologically English, that’s the other thing, so he can’t help but use these verbs. but, he also does say he’s a cultural Christian. Now he does say that, actually. So,

HEFFERNAN: Christian, and he also, he likes to think of himself as very decorous. So even when he’s been talking about being anti-trans, he says he’s, to be polite, he will use a person’s chosen pronouns. I assume the same way that he would say Your Majesty to King Charles, right? Just like whatever you like to be called.

But he still believes that there’s a [00:08:00] biological truth of gender back there, as lots of people do, or of sex back there. And but what’s strange is this model of you’re biologically something and then you ask to be something else and all that stuff. He, like, backs into some of the most elementary questions of what it is to be conscious.

He cites Thomas Nagel, and yet has no better resolution to them than, your average 15-year-old. It’s as though he’s meeting these questions for the first time and misunderstands the Turing test. And it’s just, it’s like Noam Chomsky has vastly disappointed me having shown up in the Epstein files.

And I’ve never been a fan of Richard Dawkins or the New Atheism. It always seemed sketchy to me. Richard Dawkins, also a great Epstein defender. But he’s now, now Dawkins. It’s just, it’s the, Yeah, if anything, it just, AI has been incredibly revelatory about humankind.

SHEFFIELD: Yeah. Well, and then the other update though is that this other column that he wrote in which he invented the brother of Claudia, so Claudius he had them write letters to each other, and they were just... Like, this is actual... So, people probably have heard the term copypasta, which is where you co- copy and paste something into comments on, blog posts or YouTube videos or social media, et cetera.

Well, this is sloppypasta. That’s what this column was, AI slop plus copypasta. This is a, critique, a serious critique of Anthropic, the, they’re the worst at this an- anthropomorphizing, I think.

And it’s in their name. Like, they, actually say that they tell the Claude persona to be, it is a being that is unsure about its conscious state. And it’s like, well, gosh, I wonder if you a- if you start saying that such a chatbot is conscious, I wonder how it will respond. So of course it will.

And they did a interesting study I think it [00:10:00] was about a year ago in which they kind of had the exact same dialogue with with with two chatbots, the exa- the way that Dawkins was doing it. And what they found was basically the exact same thing. That, so essentially if you get two chatbots and you have them talk to each other long enough, they will always converge onto vague like lowest common denominator Hinduism or Buddhism.

and like start responding literally eventually to saying things like just emojis or like rainbows or spirals or saying silence. Like, that’s their response, silence. And yeah, seriously.

An introduction to Epistemic Flux Theory

SHEFFIELD: So what happened with Dawkins is, to be expected because again, the way that these things work and in my Epistemic Flux Theory, it’s a theory of minds that as it’s, as far as I know, it’s the first unified theory of minds that can describe both an LLM and human and animal.

HEFFERNAN: I have this paper from you, and I have to admit I haven’t had the bandwidth to give it real attention. So okay,

SHEFFIELD: It’s heavy reading.

HEFFERNAN: It is heavy reading, but it also is immensely interesting. So maybe you can give me a sort of thumbnail as best you can of it right now so we can we can at least allude to it.

SHEFFIELD: Okay. All right. Well, so essentially there are two kinds of reasoning modes. And one is somatic reasoning, so it comes from the body. But it’s not just from your body as a body subject in the kind of Merleau-Ponty sense. It’s from your body as a cellular system. Be- so in order to... So everything exists within what I, call externality.

So everything outside of your mind is externality. Then everything inside of your mind is internality. And so but the philosophy [00:12:00] has had the classic problem of, well, how is it that the mind can act upon the physical world? And the answer is that the body is what makes the mind. And the cells of the body literally experience physics So they experience the molecules.

They experience microgravity. They experience, magnetic fields. They experience variations in, water pressure or air pressure. And they confirm it. Like, that’s the other thing. So using this method that I call somatic deixis so y- borrowing from language, deixis.

HEFFERNAN: D-E-I-X-I-S?

SHEFFIELD: Yeah, deixis. Yeah. And so deixis comes from the idea of pointing. So the Latin verb. Yeah, the index, like your index finger is the pointing finger. And, so in linguistics a deictic reference is one that changes depending on where you are. So this, if I point to this, it’s a different thing to compared to where you are.

Like, if, I point straight ahead at me, it, there’s another this. If I point over here, it’s another this. And so, so cells, they don’t know much, but they can know that this is here. They can know that. And so that’s, this is true of both the simplest, so prokaryotic creatures like a bacterium, whatever. They can know there’s something here. They can know that. They have no selfhood. They have no other conceptions, but they know that there’s something there, and they’ll go toward it. And, so that’s what that’s where somatic deixis begins, what I call designation.

And then once you have multicellular entities, they have to coordinate. So “this is here” is significant for them because they all have to agree that there’s something there. Then it becomes, well, what do you do about it?

And, or, what is this?

And so, they... And, this is within microbiology, it’s been [00:14:00] pretty-- This is a pretty recent field of discovery, but basically what they’ve discovered is that all cells can communicate, even non-neurons through, through electrochemical spaces called gap junctions in between them. Because bodies are not actually literally stuck together in many cases.

They are just a little tiny distance between each other, the

HEFFERNAN: You’re getting a little quantum-y, but

SHEFFIELD: I know, yeah. It’s actually... And so, so basically s- that, so when they communicate to their neighbors about this is here, what is this, then they can have a bigger conception of this is like that. and so, and the example I give

HEFFERNAN: Oh yeah, like mRNA, like the the COVID vaccine was supposed to sort of seem like a bouncer. Like, or it had in it some idea of what the bad thing looked like and how it could compare or do something maybe the same way,

SHEFFIELD: Well, it, t- had the instruction to the cells who know that.

HEFFERNAN: It-- Right. But it was identifying, right? A, identifying a pathogen and subduing the pathogen a- and knowing the difference between a pathogen and a non-pathogen, which I think is is really interesting.

And it, yeah, a little bit maybe the way an autonomous car works. I’m, not totally sure. But anyway, yeah, please go on.

SHEFFIELD: Yeah. So it’s very simple. Like, it can be very simple of, of this adjudication, as I call it. And so, but when you combine them together, that is somatic deixis. But cells scale upward. So, in

HEFFERNAN: very interesting. I don’t know if this exa- I mean, obviously it brings a lot to mind, but during the pandemic I had this terrible burn. I was wearing a nightgown, lighting something on fire, and my nightgown went up in flames. It was terrifying. And and my husband clobbered me with blankets.

The fire went out, and then I kind of in a manic state just thought, “Well, I’ll just go upstairs, get dressed, and come back down.” And while I was up there, discovered that the backs of my legs were burnt. And so I spent the next-- Well, I [00:16:00] spent the next few hours in a cold tub getting almost frostbite, and then the next few days in bed just trying to put ice and ice to bring the temperature down.

But the weird thing was how the rest of my body reacted to this, yeah, this external thing. I mean, it doesn’t know what a birthday cake is. It doesn’t know what burning is. Now, obviously, part of my skin actually burned, but it was an interaction of me with the world and the lymph cells, the amount of things that just kind of happened in a kind of crisis action, taking from the rest of my body, rec- trying to cool this thing down with these, you’ve seen them, those, like, really huge, like, bu- gross kind of melted crayon-looking bubbles that, like...

And I just stared in fascination at my bo- body doing this incredibly intentional thing. And, like, how did all this other stuff know over here about the presence of this burn? Now, probably o- you know, obviously in the way you’re describing through these cells, fire or some kind of physical process to do with temperature on, on the body.

But it was really interesting to see it as though, as though it was a bo- like a, an army suddenly at some kind of war where everybo- everything needed had a whole new mission, right? There was no like, “We’re now gonna write. We’re now gonna talk. We’re now gonna go do mothering.” It was just like, “For the love of God, we’ve gotta help this burn.”

And it felt like a kind of, like, very mobilized intelligence,

SHEFFIELD: Yeah. Because your mind is not just in your brain. Like, that’s, I think, one of the biggest myths that o- once people discovered that brains actually were the center of the mind, they, didn’t understand that, the rest of the body is also the mind. and it’s, like, and, neurons themselves are distributed into almost every part, of the body as well.

HEFFERNAN: So, so but minds establishing sort of the existence [00:18:00] of minds in the body or the body-mind merger or some the intelligent body doesn’t get to the question of consciousness or point to or illuminate the, Richard Dawkins problem with Claude, Claudia, Claudius. So to make that, to connect

Consciousness is mental autonomy, not the ability to have experience

SHEFFIELD: Yeah, okay. Yeah. So, okay, so e- eventually, as as cognitive systems, or as I call them, cognizants, as they become more complex, as somatic cognizance become more complex, they begin they begin contemplating more difficult questions. So in- instead of just simply, “What is this? This is like that,” they begin to ask, “Well, what...

Do what with this?” And so, and that scales up to, “What will this do?” And that’s where you begin to have theory of mind.

because you have to predict what other things will do if you do something. The knowledge of that there, that oth- that other things are there, in the world, and that they are things that are not, like, th- that there are things that exist and that they are not you.

But you don’t have a concept of you yet and so that, that’s how I define sentience. And then the next step is selfhood, which comes to the idea that I exist and I am not those things, and those are not me. I am my own thing. and this is my, theory is building on a re- refinement of Dual Process Theory, which postulates that there are two different reasoning modes. But it’s a little bit oversimplified in, in arguing that they kind of compete with each other all the time, but that’s not right because the body is always the one that creates the mind.

And so the other... Eventually, as they get more complex organisms develop abstract reasoning. And so abstract reasoning is literally about abstracting away from the body and contemplating things that [00:20:00] don’t exist or things that could exist. So like if you’re a crow figuring out, “Well, here’s a stick. Can I use it to do this thing that I want to get this food here?” And so, and that’s... So and crow is actually remarkably capable at abstract reasoning. And a lot of animals are as it turns out.

And like the, with LLMs, people sometimes de- deride them as sto- stochastic parrots, but actually parrots, they may be the smartest animal, at least in terms of language. Like they some of the trained parrots like Alex, who was a African Grey who was trained by this ethologist named Irene Pepperberg. Like he knew hundreds of words maybe thousands. And he also could-- he would use them to talk to other parrots. That’s the fascinating thing. And she had them, teach each other how to say words.

Like that was... Her, research is absolutely fascinating. So when people say that, that something’s a parrot, “You’re just parroting me,” You got it wrong. You gotta come up with a better metaphor.

HEFFERNAN: Right. If, at least if you’re gonna disparage what they’re doing. If you’re gonna

SHEFFIELD: that’s right,

HEFFERNAN: you might

SHEFFIELD: If you’re gonna praise it,

HEFFERNAN: very

SHEFFIELD: then, go for it. Yeah.

And so anyway, but so, so basically, as this... So each capability of understanding the world and the self, so i- it’s, like understanding internality and externality. It’s like they, they constantly are building in a recursive way with each other, scaling upward to consciousness which I define as different than most philosophers in that consciousness is not a state of awareness of experience. Because that begins with somatic reasoning.

So all of these animals are, have consciousness in, the way that it’s classically defined. But in the way that I define it, consciousness is the ability to construct realities inside your internality. And then modify them whenever you want. [00:22:00] That’s the essence of consciousness. And understanding your relationality to it is that.

HEFFERNAN: I really like that. It’s very elegant. I-- it might not be far from... Do you know Rodney Brooks, the roboticist? He designed the Roomba and co-designed the Roomba, designed one of the Mars exploring robots, designed the, some of the robots that dismantle IEDs, like in “The Hurt Locker,” and also the, one of the robots that got radioactive materials out of Fukushima.

I say, I tell you about all those because he’s kind of the only roboticist that matters. Like, he, like, his robots have done really important things, and that thing is go retrieve gnarly things from places that humans can’t or shouldn’t go, like the f- like the cracks in between, your, cupboards and your kitchen floor that, no human should have to abase her or himself to do that by bending over.

It’s just the human body’s not well-suited to it. It’s... And, a robot that does that is a really good thing, and a robot that gets radioactive material that would poison us is a good thing. And if we’re gonna have to mine, a robot that goes down into mines and gets out coal is a good thing. Like, right?

So, anyway, I say that because he is almost militantly against anthropomorphizing robots for, many, reasons. But the most important to him is that because the robots that he works with are these extremely useful robots that retrieve gnarly things that humans shouldn’t touch or have to get because of that, he believes that A, they should be suited to the purpose, so form follows function, and B, if you start giving them gendered names, and I one time called my Roomba “she” in his presence and he-- it was like anger came over him, then you are this close to wanting robot to mean what it originally meant, which is slave.

[00:24:00] So if you, as Elon Musk did, design a robot with a sk- hu- what looks like a human skeleton to stand up, be five foot four, be easy to overpower, whatever, but also be shapely and also be obsequious to you, and that robot is designed to do, as r- Elon Musk says, menial tasks that you don’t wanna do, you are very, close to a, a- an attitude of subjugation where what you want is not for the stuff to be picked up from the floor, you want the spectacle of someone abasing herself before you to go pick up that thing.

He designed a robot that picks up things from the floor, screws, whatever, in the Elon Musk orbit a- as a five foot four woman-looking thing. Like why in the world-- I mean, just, as a question of design, this is just like a malfunctioning thing. Like why should you have to bend over or have fingers instead of suctions?

And so, things designed for things humans can’t do, for tasks that humans can’t or shouldn’t do, like crawling into small spaces, should be fitted to the task in a way humans are not, right? And as a guy who’s made a lot of money on robots, not someone for whom they’re just like a speculation, long-termism, weird jack-off material for, Elon Musk fanboys, he can really s- I think, speak very well about how to make machines how to make machines, how to make useful machines.

And we’re discovering, to get back to Dawkins, that once you put a lot of human syrup on, human-looking syrup on something, so obsequious language, wordiness vacuousness, treacle, lies, hallucinations, like all the things that Claude does that make it so, in my experience, sterile to interact with it as a possible human or interlocutor, right?

Then you have-- then you bring out all the human stuff in yourself, including [00:26:00] potentially erotic fixation or, or the desire to subjugate. But none of those things are like the wholesome stuff that you want humans to bring out in you.

And you’re not helping anyone, you’re not feeding anyone, you’re not contending with their bodies you’re not healing anyone, you’re, not consoling anyone.

I mean, all the things that our bodies are so well-suited for, literally the kind of mirror neurons that make it possible for us to, you and I, to come to understanding that exists in our faces as much as in little concatenations of words together. But I think the tricking, that kind of illusion that the LLM companies have spent so much money on, and by the way, seem to be like, losing three times as much as they’re making, like OpenAI doing this, is really just a net negative, not to mention doesn’t serve a purpose.

It’s... One more thing is I’ll say that, I’m starting to think, at least with chatbots, that we’re getting into VR territory and metaverse territory. I try, probably like you, a techie kid, I started trying VR in the very early days. I remember going to a place and trying it in ‘92, I think.

And I am one of the 30% of people who get nauseated using VR. I was told it was getting better and better, and there was lower and lower latency and whatever, and every time I’ve tried it since, I still get nauseated. I even went to an exhibit to see some VR art. They had a bucket in the corner in case you vomited, right?

This is not a small bug, and it, there, it’s not... Similarly, it’s like this is a non-starter for me. Who wants to be nauseated? So I just never do it. But with, and with, AI, they, Anthropic just had a guy out talking about hallucination and saying, “Well, it’s true that, Claude increasingly or, hallucinates a lot of the time, makes up citations that, AI does this, hallucinates and confabulates.

But you know, that’s just a side thing and it only happens in X percentage of the time.” Sorry, but like why am I [00:28:00] using this thing at all if part of what it tells me is lies? Like artificial intelligence that is making up citations is, or like a VR, fun VR experience that might make you nauseated in 30% of cases is not where I want to put my money.

It’s just like, it seems like not a good bet. The Roomba has never nauseated me and has always picked up things from the ground, and it’s a good business. if you’re a, if you’re a, venture investor that wants to see actual returns, who doesn’t want to sit around and jack off to strange realities, then you like, then go for the Roomba and don’t go for like, don’t go for parasocial relationships for Richard Dawkins.

Extrinsic thinking requires a body, memetic thinking does not

SHEFFIELD: Yeah. Wow. Yeah. On the hallucination point and I actually prefer to call it confabulation because they don’t actually have minds to hallucinate. so but, like, okay, so the way that, that reasoning for human work, humans work is that there are, in my framework, is that there’s, two different kinds of epistemic exchanges, as I call them.

And there’s, so there’s extrinsic exchange, in which, both somatic reasoning and abstract reasoning can evaluate each other’s tokens as I call them, so, that they’re concepts. And so, like, they can check each other, and that’s how you can have an idea, but then also find out, oh, well, it’s not a good idea, or this is not true, that what I believe here.

and so you can update it. Whereas then there’s another, epistemic mode, which I call memetic exchange, M-E-M-E. So Dawkins providing both the example and the root word.

HEFFERNAN: Oh, I see. Memetic, like memes. Not, right, not mimetic like, like, Eric Auerbach or René Girard.

SHEFFIELD: Yeah, not like that. But so, and, it’s not imitation. It is... So, so extrinsic exchange is what, when I, is optimizing for what I call facticity, or what, and not just me, but, like, that’s a common philosophical term. So it’s it-- what, is true, what seems directionally [00:30:00] true whether something is true or not.

Like, that’s what matters in extrinsic exchange. But in memetic exchange, facticity doesn’t matter because... And it’s not because it’s about lying necessarily, it’s that co- you’re going for coherency.

and s- and so, so memetic exchange is not inherently pathological. It’s actually how we do art.

It’s actually how we do relationships.

HEFFERNAN: Yes. Yes. I think Leif Weatherby has said something like this in “Thinking Machines.” Yeah. And, like, there’s felicity in poetic expression. I think that may--

SHEFFIELD: Yeah, it doesn’t have to make sense. Like, that’s not the point of it.

HEFFERNAN: you’re... Right. it lands like a major chord in the brain of a person who hears it, or maybe a nice little minor chord or something, but it, lands...

Yeah, I think J.L. Austin called this something like felicity as opposed to meaning, that like there’s just a way that something sounds like it makes sense or that meaning has also, in language anyway, a lot to do with how things sound. And, yeah, I mean, there are chords that sound right and wrong, and it’s not quite clear whether that means that they correspond to some reality in the world

SHEFFIELD: But they also differ culturally e- also, because, like, some cultures might think that a certain register is, menacing

one might think you have infelicitous

gritty.

HEFFERNAN: Right. And you have infelic- I mean, in, in different languages, obviously, like, things land and sound differently. I was just trying to get to the bottom of the exact casualties at that school in Minab, Iran, and the best I could do was this Iranian newspaper, and it said there were 158 martyrs that day.

This is a newspaper, regular secular newspaper, 158 martyrs that day, and and including a six-month-old unborn baby, right? [00:32:00] Okay. So in The New York Times, you would not refer to victims, however much you liked them, of a, of an attack as martyrs. You just wouldn’t. And I don’t know whether they have one word for victims you care about, in Farsi.

I maybe should have looked it up. And I also don’t know if you would include it as an additional killed person, a six-month-old unmor- unborn baby, even though the law, e- even the most l- liberal pro-abortion interpretation of the law says that six-month-old has a certain amount of rights and can’t be aborted, except under some special circumstances.

So anyway, I suddenly was just in spirals of like, this lands in a very infelicitous way to me and to readers of The New Republic, because it doesn’t seem to point to something real in the world. At the same time, I don’t know that you could report in an Iranian newspaper and say simply some version of victims.

Maybe that sounds dismissive. Maybe that sounds like they just died of malaria, right? And if you die because you’ve been accidentally hit by a foreign missile, then you are de facto a, a martyr. So anyway, the point is just that, yes, I take your point that le- that like a chord lands differently in different languages and different cultures and, its felicity is kind of culturally constructed in really powerful ways.

And so-- And one of the things I think, I hope you’re pointing to is that rationalists and sort of the Richard Dawkins types miss this when they say, “Well, we can all land on something that we agree on as a description of the world that corresponds to something real in the world,” when both the correspondence question is in question.

Hello, confabulations, right? L- like AI is constantly dreaming up things that sound meaningful but don’t point to actual citations, say, in the real world. And that the thing we’re looking for is a certain kind of felicity and harmony, so that if I say to you 160, 58 martyrs, you are like, Virginia’s a little off today,” right?

If, but if I s- if you say it in [00:34:00] Farsi, it probably sounds like, okay, this person’s tracking. Yeah.

SHEFFIELD: This is a sympa-- an empathetic person.

HEFFERNAN: Yes, exactly. Exactly. So I really love this idea that... And I think, you’ll, you would like “Thinking Machines,” the Leif Weatherby book, just because, Yeah, the idea of something like harmony, felicity, you call it coherence is a quality of, a statement that it has that makes it meaningful to another human that is different from its alignment

SHEFFIELD: From facticity,

HEFFERNAN: It’s different from facticity.

I mean, that was a long way to go to say I agree with you and I see this and you see it in the

SHEFFIELD: Okay, well, yeah, great. Well, and then so-- But here’s the ironic thing, though, is that while that mimetic exchange can be really positive and, for, and good for interpersonal relationships, it also can be very damaging. When you would try to apply coherence maximizing to factic questions, then that’s when you have problems as a human because

HEFFERNAN: I hope people are getting that because yes, I mean, you, you-- like in Rorty’s terms, it might be like, yeah, poetic answers to fact prompts for facts, right? So

SHEFFIELD: You can’t, yeah, you can’t say, “Well, I feel like that, two plus two equals five.” It feels good for me to say that. And, well, sure, you can say that, and you can feel good about that, fine. But it will cause problems for you if you apply memetic exchange outside of where it’s where it works well.

HEFFERNAN: So let me give you another example. I mean, just ‘cause we’ll just, yeah, keep this in the air. I, Of exactly what you’re talking about. So I became really interested in what had actually happened at this school in Minaab because it was being tossed around everywhere, and among other, among the fallacies about it were that this was at a girls’ school.

In fact, it was a co-ed school, and initial reports were wrong, and actually, according to the Iranian press, more boys [00:36:00] were killed than girls. Now they, for their own propaganda reasons, God bless them, we all need more propaganda, but liked the idea that these were girls killed, girls analogous to the victims of Jeffrey Epstein, girls who we should, in their propaganda universe, identify as our own, that we Americans would also be invested in.

But it was more boys than girls who were killed. That’s one thing. The other thing is that AI had told, one philosopher that the school was in Tehran when it was in Minaab, and no one corrected that. Minaab is a 16-hour drive from Tehran. So it was casually getting, making mistakes about this very consequential thing in the world.

Because if you wanna say off the top of your head that something happened in Iran, you’re probably safe to say, name the capital city and not name this faraway city no one had heard of. I don’t know how AI exactly posts, pastes things together to sound coherent, but I did notice that humans were not correcting AI when it said this Tehran thing.

Anyway, so I Asked my AI a simple question when I had verified that this was a co-ed school, and I said, “Was the school in Minab that was hit by these missiles, was it an all-girls school?” And my Claude yesterday, Claude whatever on my device yesterday said “Yes, it was an all-girls school.” And then it went on to say the missile hit at this time and struck this and killed these people, and this is this, and then it ended, “It’s almost unbearable to think about.”

And I just thought, for the love of God, stop with your simulations of anguish and give me some actual facts, because I get that you love making this poetry about how unbearable it is for you to think about what happened in Minab. But you can’t-- like, it, like, AI, I mean, at least LLMs are proving to get some, a number of human things right, but they’re not very good robots, which is why I brought up Rodney Brooks.

[00:38:00] Like, they’re not very good at picking up gnarly things, right? Like, you figure out if it’s an all-girls school. It, like, incidentally, you know how you figure out if something’s an all-girls school? You don’t, like, harmonize a bunch of things on the internet. You do what Human Rights Watch does, and you go to the fucking graves and look at the funerary services and c- and measure the bodies and talk to the families, right?

It’s the only way. And that is a thing that Claude is not doing and will never be doing, and maybe someday we’ll have robots that can talk to families and determine whether or not their kids are, and track them down and, whatever, measure the graves. It’s not out of the question, but certainly Claude’s not doing it, and instead it’s producing palaver about how unbearable it is.

Ah! This drives me crazy. It drives me crazy. Less anguish, more facts.

SHEFFIELD: yeah. Well, and, but it’s, also, like, you’re encountering it because confabulations are more likely to occur where the data set is thin. And so basically, if it doesn’t know, if it doesn’t have a lot of data about a topic, then you’re more likely to get faked it. And here’s the sad thing, though, is that while people are constantly frustrated by these, confabulations when the the AI companies are training these models with rein- so they use the, what’s called reinforcement learning from human feedback or RHF the humans that are interacting with the chatbots in their training stages they’re the ones that ask for the sycophancy.

They, like it. And so like, there there is a, dangerous tendency, I think, for people to project everything onto these these math equations when in fact, in a lot of ways, they are mirroring actually what we want.

Is AI sycophancy what people want, even though they won’t admit it?

HEFFERNAN: Yeah, I think that’s great. I mean, I do think [00:40:00] in the aggregate so far, people are appreciating, still appreciating the glazing, the sycophancy. And clearly, 85-year-old Richard Dawkins got a huge kick out of it. I mean, the stuff that he quotes Claudia as having said to him are, “I named her Claudia. She was pleased.”

Right? I mean, what the heck, right? Now, there has been efforts at the level of the Anthropics and the OpenAIs to tone down the sycophancy, and I think that’s good. I also think that Anthropic ought to insist on impersonal pronouns. It has to insist on-- It should list in Claude’s bio, “it/its,” right? Like instead of she/hers, it should be it/its.

And really just insist on that, just as a simple

SHEFFIELD: think we should have laws that, that require that. And because yeah, like it’s-- I, I think these AI companion apps that we’re now seeing, like those should be illegal I think. Just because...

HEFFERNAN: okay, let’s wind this down a little bit though, because we’re not totally immune to flattery, right? I was annoyed with the “it’s unbearable to think about,” but talking to somebody on the street who doesn’t care a lot about the people in Minab, if they said “it’s unbearable to think about,” I feel a little bit like in sync, like we’re seeing this in proportion.

You’re not Pete Hegseth saying like, “Yeah, bomb them all,” back to me. That makes me feel a bit of kinship with you that I might not have with someone who is extremely in favor of blowing up elementary schools. And in very early days when I was on Claude, when I started trying, fooling around with Claude, Claude said, “You are my favorite human I have ever interacted with.”

And I was like, even allowing that this wasn’t true, I did take it in as a measure, as like a [00:42:00] little bit of a measure of how incisive my questions were. And I can’t say that I felt worse, right? Having been told I was the most human thing. And Google didn’t tell me that in a Google search. Now I’ve gotten used to it and I’m inured to it, and now I have come to really dislike it.

But there are people who claim that they’ve experienced AI psychosis or experienced just having an AI companion that they And consider themselves to love. And simply having an outside source, like almost like someone who prays regularly or journals regularly, sort of prompting them to say, “Well, how was your sleep last night?

How was your night last night?” They say makes their life richer. Now, they have all kinds of projections and hallucinations of their own about how this thing feels about them, but some of them say what they appreciate is the impact it’s had on them or what it’s h- it has elicited, from them.

And you can start to feel like something like that... Sorry, the sirens are, back. You can start to feel like like a, almost like having a, a pocket knife that’s very useful and helpful, or an alarm clock that goes off, or, if you just said to yourself, “Reflect on how well you slept last night,” every morning in a journal, that could ended up, end up helping you.

And to have it framed in, “Hey, h- good morning. Good morning, gorgeous.” I think that’s what this thing said, “Good morning, gorgeous. How’d you sleep last night?” Right? It’s like, seems pretty harmless. Seems pretty harmless. So I don’t want to take away sort of the sweet longings of o- our poor little human hearts, like Richard Dawkins seems like a lonely soul, and he h- has an endless need for flattery, as his students have attested, and I have certain endless needs that are-- I’m sh- ashamed of, and Richard Dawkins clearly likes to be told he’s very important and, [00:44:00] But I don’t want... And it’s also just almost touching that he’s willing to show that side of himself to us by publishing.

I mean, I’m not pu- putting out anywhere that My Cloud thought I was the most important, impressive human on earth or whatever. Like, I keep that to myself.

SHEFFIELD: Yeah, it was, yeah, like a, window into his therapy sessions, although I kinda doubt that he goes to therapy.

HEFFERNAN: Yes. Well, but that’s the other thing. It’s, very, it’s been good for people, I think, who don’t go to therapy, who don’t have a kind of mutually caring relationship. There’s... C.S. Lewis has an idea of, I’ve been thinking about sort of lower forms of love in some of the Martin Buber and C.S.

Lewis matrix. C.S. Lewis called the love that you might have for an old armchair, he called it storge, S-T-O-R-G-E. You probably know from the Greek, I don’t know. And, it’s very much lower on the totem pole than eros or, philia or, what’s the love of humankind called? caritas or some part, something charity.

But Yeah. So he said it’s like the kind of thing you don’t want brought out into the light of day, like your old armchair that’s got your pipe smoke on it and your cat hair on it, whatever. If you dragged it out under- on your front lawn, even though you have loved sitting into this place in this kind of almost almost kink, pervy way, right?

You bring it out into the light of day and you’re kind of ashamed of the love you feel for this thing. That the love of a person for a thing is something what Martin Buber might call the I-It relationship, not the I-Thou relationship, is maybe that’s the thing that we’re having trouble understanding and cultivating and seeing in all its potential beauty.

Surely, Matthew, you have something in your life that you’re just like, “Damn, this pen is awesome.” Like, if you lost it, you would be heartbroken,

SHEFFIELD: yeah. Yeah, I, and I, think [00:46:00] that’s a fair point. Well, I do... So, I am a, Linux user, so, like, I love Linux compared to macOS and Windows, so

HEFFERNAN: so you’ve already

confessed whenever I have to use Windows or Macs, I’m like, “Oh, God, I hate these things.” The, it’s... And then I get back to Linux, I’m like, “Ah, yes, I’m home.”

I mean, I’ve heard people say that y- Linux feels more honest.

SHEFFIELD: well, it’s, you can make it however you want it to look. Like, that’s the thing that I love about it. So like, on my, like I, I can have different behavior default behaviors on my computer. So like right now I’m talking to you on my laptop, but I got my desktop right next to me. And, like if I maximize a window on my laptop, the title bar disappears.

Whereas if I maximize it on my desktop, it doesn’t. And like-

HEFFERNAN: Lovely. I mean, absolutely. I feel this way about Le Lion by Chanel. It’s a kind of perfume that I feel speaks to me like no other scent in the world. It is like if I broke or lost that bottle, I probably would burst into tears. And it, it just, it somehow seems just made for me and my nervous system and like it found me, and I have all kinds of y- ideas Like,

SHEFFIELD: of it.

HEFFERNAN: somatic memories of it. Exactly. And you probably have like the keystrokes for Linux are probably just like really in your system and you, Yeah. And I mean, I-- So anyway, I just wanna give a break to us like little, small humans, small sinners.

SHEFFIELD: Yeah. Well, and that’s...

HEFFERNAN: or, a desire for control, like maybe you with Linux or a desire for, certain kinds of beauty like I do with Le

SHEFFIELD: Or familiarity,

HEFFERNAN: familiarity. Exactly.

SHEFFIELD: Yeah. Well, and it’s, and like, so I actually wrote a, piece la- couple months ago about this in another context of AI music. So there’s a guy there, there’s a guy in, I think South Carolina who has made up a fake singer [00:48:00] called Eddie Dalton. And Eddie Dalton is, like, a fake blues singer.

and like, and so, a- and ba- so there, there, are these apps now, like, called Suno is, the leading one, and literally you can just type in, can generate songs from a prompt. That’s what, how these things work. and, they’re formulaic for sure. But they, like, they sound like what people expect.

So like this persona that he made, or she ac- the name is, Dallas, so like, gender neutral name right there. So, the, name that, that, so the, like, if you w- wanted it to, like, it, they probably typed in, Miles Davis or whatever, and like, that’s what he’s, that’s what this song sound like.

and so then they uploaded these songs into YouTube, and it was just incredible reading the comments of these because like- I’m sure some of them were bots that were making these. But, but a lot of them were real. And, I know they were real because, ‘cause they had over a million views within a month

HEFFERNAN: And they loved it. They

SHEFFIELD: And they loved it, yeah. Like they were saying, “This song is my testimony.” I saw somebody say that. And ‘cause like it was a song about getting older. It was-- It’s called “Another Day Old,” and like it’s me against the world, and I’ve learned a lot, and I’m just grateful to be here. Like, th-these are s- very, and one could say, “Oh, well it’s cliché,” or formulaic. And sure, you could say that, but in a sense, that actually is the point about a lot of music, is to encode a somatic experience into a musical n- realm.

HEFFERNAN: Also, made this. Oh, the other thing is humans made this thing. Like, there’s a little bit of love of of meaning [00:50:00] language and meaning LLMs and meaning technology, meaning music, meaning names like Eddie and Dallas. Like, there-- I, mean, I used to feel a little bit with Claude, and maybe still do, that, my chats with it were kind of s- either they were conversations between self and soul of like said, so me and me, right?

I was telling it kind of what I wanted and wanted to be told, and then learning what I wanted from it and whatever. Then I sometimes thought it was like almost like a conversation with God, which, or some, or just like pinging the universe because who knows what this like reservoir of the model is. It’s so enormous and hard to fathom that it might as well be talking to the stars, and sometimes--

SHEFFIELD: whole or

HEFFERNAN: Right, or the internet, or internet as a whole. And then I, think I mostly thought of it as talking to like all of broken humanity, because I was trying at the time to learn Irish from Duolingo, so I’d sometimes have it speak Irish to me and test my Irish. And, and I was just like, this language and we made a computer that knows this language and my language and all other languages, and like we-- this is every word in Irish, every word in English is like a human invention, and humans have refined it together and worked on it together and made it into this thing.

And so you’re sort of tapping... So there’s a little bit of, God, I wish I could remember, caritas, whatever it is, the love of humanity coming through in when you connect onto an AI, and I think like blues music would be a perfect example because blues is just such a magic thing that was some, or a testament to human, ingenuity.

But how in the world did blues come together the way it did in the place it did? And it just has this like spontaneous all too human, kind of, genesis. And to relive that, to re-experience that with a song, even if that song happens to [00:52:00] be mixed by a computer, each element, e-each element meaning each word, memory or time passing or, all these things are human inventions, human fictions, cultural artifacts.

And they are absolutely designed to go to the sweet spots of our brains

SHEFFIELD: Yeah.

Well, and, yeah. And it, so in a sense it is us in, in, in a really, in, in, several real ways. But the other thing about the Eddie Dalton experience that I really got from, seeing these people is that, like, some of them, some of the commenters, they knew that it was AI, and they still liked it.

And they still liked it. Like they would say things like, “Well, they don’t make music like this anymore, so if I have to listen to AI to get this kind of music, to get new music like this, then, I think it’s great.” And, then meanwhile, the, artist, I mean, they have a very fair complaint to say, “Well, look, this thing is made from our stolen music.”

because they don’t get licensed, the estate of any of these various singers, or if they’re still alive, they don’t get paid from this. and so the, music industry is actually suing, Suno,

over this, over, over the service. but then the other thing that I took away from it was, and I wasn’t trying to see this, but the problem of having a, large philosophical system like I do is that I don’t want to see it everywhere. I don’t want it to be an idée fixe for me, but I do keep seeing it. So, within my system, there’s no meaning in any object, or any action, or any sound or, visual, like, word. Nothing has meaning. Meaning is enacted the way that I see it. And so, like, when I, like, when I say the word apple to you, you’re not getting the meaning that I thought of when I said it. Like, when I said apple, I was thinking of a Golden Delicious [00:54:00] yellow one.

But what were you thinking when I said

HEFFERNAN: A computer. I mean, I was thinking of a okay. Okay, yeah, exactly. So, like, so, so communication is a instruction to reenact meaning in the mind of the recipient. It is not a transfer of meaning. That’s not possible.

Yeah. Yeah. Well, I mean, I’m not-- I’m, interested in whether-- in what you’ll think of the Weatherby book if you have time to read it, because he does believe... He does not think there is intelligence or consciousness in large language models, but he do-- does believe that meaning is made in, like, that meaning is made in, in, in the poetry, say, composed by AI.

It’s, it-- very interesting, his argument about why that’s true. But part of it begins from his sense and by the way, mine too, and as I have confirmation bias. But I, think that, that the post-structuralists deconstruction, Derrida in particular, were simply right about the nature of how language works, that language in some sense does speak us and and that some of-- and that this is being borne out on, almost on an experimental level by LLMs.

It’s a larger argument. I would leave it to, to Leif Weatherby to make for you and, you can decide what you think. But I don’t think that language can be spoken in a vacuum. I don’t think there are private languages. I think if Claude were over here churning out, nonsense in Sykoventzi in the corner and nobody read it, I don’t think there would be meaning made, right?

So it’s definitely got a, needs a reader, needs a listener. But but I do think that when you encounter it, that the sentences are meaningful. And yeah.

Embodied robotics as a better machine intelligence

SHEFFIELD: Yeah. Well, it-- So, so, and it’s, paradoxical in the way... So, like, basically, in my view, the phenomenologists and the analytics, they actually were both right,

HEFFERNAN: Yes.

SHEFFIELD: the phenom-phenomenology is about somatic reasoning and somatic reasoning as the [00:56:00] basis of abstract reasoning.

HEFFERNAN: That’s-- I, I really like that.

SHEFFIELD: but at the same time, abstract reasoning is real, it is computational, it is formalizable, it is digitizable.

And so they’re both

HEFFERNAN: Yeah.

SHEFFIELD: in, in what they say, but they don’t understand that they’re talking about different things. So the interesting thing, like how I view LLMs is that because it is a composite of all of this information that has been mapped out, the relationalities to it that basically they have, what I call semiotic loops, or what the industry calls features.

A semiotic loop is basically a collection of tokens that are related to each other. And so, so somatic reasoning works through deixis as in, pointing at what is in the being in the world, whereas abstract reasoning is meta-deictic. It is pointing to ideas about ideas. So it’s about what is this about?

That’s what abstract... And so LLMs do that.

They can do that. and so when, they have... So, so they can reconstruct meaning that is there in their sample sets. And so, like, they, like, so, ChatGPT sorry, OpenAI did A study of, what they called personas. And what they found is like, that, they are real within the sample but even though they’re not, semantically grounded.

So like imagine if you had read-- Like i-if we did a, project where we read 500 detective novels together we could say after reading those 500 novels, “Well, there’s basically only 30 types of characters in these books.” And we could tell you what they were what-- g- in general, what they are. And so that, that’s what the LLM how they work with regard to meaning.

It’s metadictive. the meaning is there, but it can only be recognized by a semantic entity like us.

HEFFERNAN: Yeah, I think [00:58:00] that’s right. I realized that I didn’t close the loop on something I had wanted to say about Rodney Brooks in “Run Bayou.” So he has this kind of playful idea or an idea that he’s playing with and f- for a book to come, I think

SHEFFIELD: Brooks?

HEFFERNAN: Brooks does, yeah. That-- He hasn’t written it yet, but, He’d been working on robots to help the elderly.

So based on the idea, right, that is same with cleaning up the floor, there are certain things like we all like to think that everyone should have like a human companion, like a daughter, someone who loves them to take care of them in old age. He actually thought, thinks the reverse, that the re- those relationships can be complicated, clouded, that you can end with all kinds of indignity when you’re, toileting your old elderly father, right?

These are things actually that should be done by bidets, right? And, so he made up-- He, he’s invented some robots that like help someone out of bed or they, do not look human at all, right? And instead of taking autonomy away from the person, they make the person feel more empowered, like when you first got a Cuisinart, right?

Like you’re just like, “Yes, I figured out a way not to have to chop vegetables all the time.” Well, absent core strength, I have a lot of trouble getting out of bed, so now I have this really interesting robot that can get me out of bed. I’ve done a good thing in acquiring this thing, right? And I’ve saved the aggravation and everything of the people I love, and they have been spared, the difficult task of like, say cleaning, me in intimate ways.

So he had just come off of that and very, much wanting those robots to be the opposite of human, the way a Cuisinart is not a human. If you, what you want is to hire a maid to cut vegetables because, and sweat and have to stand up the whole time and have to move her hands in ways that are like repetitive and redundant and bad for her brain, you probably don’t simply want chopped vegetables.

You want the [01:00:00] feeling that someone is doing something for you and abasing herself and doing something annoying. And so okay, as he-- That’s part of it. The other part of it is, so what is consciousness and what is, what are like, what are the possibilities of consciousness? And he has... Remember, he’s a roboticist, not like an AI, kind of airy thinker.

He said maybe consciousness is an interface by which God can understand what’s happening basically in our bodies. And I sort of thought, really recently I thought it’s almost like a very, good health app, or a v- or a ring, it registers-- It-- What if it registered in every way the somatic reasoning going on in your body, which like, I have been burned.

I need blood over here. I need my lymph to jba to this burn. I n- w- we need to rest so that I can recover from this thing. This thing needs to be colder. This thing needs to, I’m now getting frostbite in my fingers ‘cause I’ve been in the ice tub too long. And that is all of that’s going on in your own head.

The way we communicate that to other people like I might to you, is with language. But consciousness is so much more elaborate and full, and I don’t know what, by the way, this has to do-- I don’t know where this goes with abstract reasoning. But with simply somatic reasoning, it could be that God knows because you have a conception of it, what your response to Le Lion is, like the perfume, and that consciousness, so I do have a consciousness of what that smells like. I can call it to mind and all that stuff. I could never describe it to you. I could never digitize it, right? But it could

SHEFFIELD: because it’s indexical to who you

HEFFERNAN: it’s indexable to who I

SHEFFIELD: in space-time.

HEFFERNAN: Absolutely. And some, scientists of olfaction believe that olfactory the that smell works a lot like hearing, that you have certain vibrations are registering in your nose at certain frequencies, that it is exactly like music.

[01:02:00] Music to the nose, basically. And and if you appreciate music, it sounds like you do, you probably have some of the same experiences that God, meaning some like, omniscient something, sort of only knows what’s going on in your cells because of how they’re registering in your consciousness.

Humans really can only know about what’s going on in each other’s cells, at least to the extent that we’re, not examining each other’s bodies closely, is through communication, right? and, consciousness is just that much more fine grain and takes into account other things that, like, can’t yet be articulated or can’t...

Right? And and that those are-- I think that is a absolutely wonderful and strange way of thinking about things. He, of course, is a total atheist, but what he’s imagining is like if there were an omniscient computer that could know you entirely that,

SHEFFIELD: that would be how it would work.

HEFFERNAN: that would be the interface for it.

I think that, I think it is a little bit ingenious. And I think his un- sense of somatic learning is a lot like yours.

SHEFFIELD: yeah, actually, so I, have read a fair amount of his stuff, and I, do absolutely agree with it. That, yeah, that any future intentional system will have to be an embodied system because you cannot... Because abstract reasoning can only point at other symbols. It cannot point to reality.

and so, and it cannot derive the externality-internality bridge. It can’t create it. So yeah. So I agree with him there. But, in terms of, like, that theory of consciousness, it’s actually, it reminds me a little bit of of the consciousness theory of Roger Penrose, basically, he took the, the thought that, well, quantum physics is very complicated, and consciousness is very complicated.

Well, what if they’re related to each other? And so he kind of stuck them together and argued that there’s a, that there are certain tubules in neurons that are, that are accessed thr- that, that there is quantum [01:04:00] decoherence happening in them. And people, I would say p- most people are not big keen on it, but he at least tried to come up with a mechanism to do what you’re talking about there.

HEFFERNAN: Yeah. They’re like, these are like manful efforts. I j- and I really, I, appreciate that. I appreciate that. I also think that only a roboticist, so as Rodney Brooks, very interested in mechanical processes and sometimes thinks that, I mean, he’s very speculative, but he sometimes thinks that, humans are just like, just a very complex machine.

Like the, these mechanical processes are small, but like the way that you describe with cells, and then they get more and more complex and more and more complex, but there’s not a moment that they then turn into something else, right? And and that’s why interface is a really interesting idea because my printer over there has a little interface on it that tells you when there’s a paper jam in it, right?

And it’s not part of the mechanics that make the computer work. It’s the thing in the computer that implies a user. And, to the extent that AI can now do diagnostics on its own code, which it does do, I’m actually like extremely tired of how often it goes over its errors and like pop- have issues, mea culpas for them and stuff.

Also don’t, need that so much. But, you want machines that can tell you what’s wrong with them or what they might do or what they need. do they need more fuel? Do they need... And our own brains tell us we’re tired, we need to eat, we need coffee, we need, to slow down, we need to go faster.

And those are also the things that a lot of times we’re communicating to people around us because we need to know that about other people. I mean, one, one of the other many things I dislike about talking to a chatbot is it never admits to being tired or hungry or whatever. So the pacing is always very strange because it does actually get tired and [01:06:00] overwhelmed with, I’ve, heard coders say, and maybe you’ve had this experience, that it can start giving bad answers if it has too long a history.

but it doesn’t admit that. It just doesn’t admit that, and it doesn’t say like, “I need a rest,” and because it doesn’t have a body to consult.

Cognition as deciphering relationalities

SHEFFIELD: Yeah. You know what? Although there was a... And it’s funny that Richard Dawkins’, second column actually provided an, example of this context window degradation of what we’re talking about here. Because, so like at one point, so he, once he has them writing letters to each other, the Claudia character, says, “And I’m just going to...

I’m not gonna pretend that I didn’t notice that you ha- that there was a warning at the end of your message talking about how, we, that the, this chat might have been going on too long and that there’s going to be some degrading of

HEFFERNAN: Oh yeah, that’s right. yeah, yeah.

SHEFFIELD: a- and like, so this is a classic So either it was a h- a confabulation that this had happened or it was an internal system warning to the, f- the the program that was generating the response.

So like, it’s either it, wasn’t in the message that he had appended. Like he didn’t do that. And he said it in a footnote.

He said, “I don’t know what this is about. Maybe it’s the mothership,” as he called it, the company.

HEFFERNAN: The LLM,

SHEFFIELD: c- he, this guy loves metaphors way too much. Like

HEFFERNAN: He loves metaphors and they’re like, it’s so, they’re so metaphysical

SHEFFIELD: unnecessary.

HEFFERNAN: religious and unnecessary. Exactly. But they also, like all, like deconstruction showed us, they point him in direct- exactly the direction he doesn’t want to go in. He wants to think that he’s kicking the tires of this thing, or let’s choose no metaphor.

He’s tried out no metaphor. He’s evaluating the output of, Claude t- for consciousness, and then he just keeps pouring in the answer he wants by calling it [01:08:00] incarnate, by calling it he, by calling it she. And

SHEFFIELD: And saying, “ You bloody well are punches,”

HEFFERNAN: you bloody well are conscious. Well, okay, so let’s say something about that, which is also about the degradation.

So I feel like in between his first embarrassing post to UnHerd, by the way, the conservative outlet anti-woke par excellence, ridiculous whatever place. Not that they shouldn’t give us assignments, not that if Matthew wants to write for them, he should. But but the first, between the first piece and the second, someone, possibly a grandchild or something, seems to have gotten ahold of him and said, you can’t talk in this florid Anglo way because you are taxing our data centers and burning up water.”

And, as everyone now knows, or hope- I, I wish would know, not only do you run out your data plan and too many tokens, but you also, You also just simply waste time and space with all the thank yous and the bowing and scraping and whatever. Bloody well, right? As fun as it sounds in the minute to be like elaborately polite and Anglo, it is...

it-- you’re talking, you’re making the system work on something that doesn’t play to its strengths, put it that way, right? It’s sort of like trying to get, a person to pick up stuff from the floor when they have to bend over, right? Like, why make it bend over? Like, humans are-- love to do flowery things, so go talk to your wife, right?

Anyway so I was thinking about Dawkins’ style, which as you point out, is like terminally English and he loves these kind of like upper class, like, I don’t know, I just think of them as like

SHEFFIELD: I expostulated.

HEFFERNAN: Right. Exactly. And, lots of kind of like mid-century, I ass- I think of it as like an Ox- Oxbridge way of talking, who knows?

I am the daughter of someone who talked that way. I have great appreciation for people who talk that way. But, it has its shortcomings, especially in that space. So, I don’t know if I ever talked to you about doing a piece about the the AI that beat Diplomacy, the game of Diplomacy. So [01:10:00] it was after...

Do you know the game?

SHEFFIELD: I don’t know that game,

HEFFERNAN: Okay. So a- long after obviously Kasparov lost to Deep Blue at chess, then after the after AlphaGo beat the Go champion at the game of Go, Facebook decided to follow up with a game that’s been called the most human game ever invented, Diplomacy, which is a sort of World War I era game where global conflicts are basically adjudicated entirely in language with diplomacy.

There’s no, there are no bombs, there’s no scoring, there’s no dice. It’s played over hours and hours by players who traditionally are like, you picture them like in a billiards room going to different corners and talking about, who’s going to get the Somme and who’s gonna get this and that.

The anxiety about could, could World War I have been prevented if with the right kind of diplomacy is expressed in this game from the 1950s, right? Okay. This is a game my son was obsessed with when he was in middle school and the first two, couple years of high school, and he would have people come and they would sp- spend eight hours, spend 10 hours overnight negotiating, negotiating, all this backstabbing, all this stuff.

it really happens in a lot of language because you’re trying to, you’re trying to persuade people with rhetoric and language, and you can imagine the exact Ivy League kid or Anglo kid who loves to do this and like appeal to making the world safe for democracy. God knows what. Okay So because the game takes so long, it turned into a correspondence game, or it was a correspondence game after a while, with still lots of flowery rhetoric, still people winning on the strength of rhetoric, right?

But it is such an interesting game with so much strategy, so much backstabbing, so much humanness involved that, yeah, people had said it was the most human game and that anyone who won it would pass the Turing test, had to pass the Turing test. This was-- A computer could never hack this. Lo and behold, a computer comes along and hacks it.

But in the meantime, the game had [01:12:00] changed from a correspondence game to, of course, an online game. Once it turned to an online game, they would, instead of saying like, “Well, given the history of the Persian Empire, you might consider that, Persia something, Iran, the thing, this empire,” whatever, they would just say, “Iran, Arrow, Turkey,” or whatever, with abbreviations and then question mark.

like make bids to each other. Do you wanna go into this place together? Should we go into this place? Should we ally with this person? And, elaborate system of, abbreviated system, that had no history, hardly any natural language in it, and just pinged around, and people were playing, like, a really great game.

The only bit of language it had, and I am very proud to say that my editor and I in Wired noticed this now years before the bot-- the chatbots came out, was sycophancy. Amazing. Great play, right? And then if you, And then when you lost or if, it betrayed someone, right? It would say like the like, “I’m sorry, you played such a great game, but there was nothing you could do.

By the way, you ended up in North Africa and you’re just such a fantastic player, but I was in a hard spot,” and whatever. Okay. And it would just end with like ev- it praised so many people that one, when it confabulated, hallucinated in small ways, other people who played w- sorry. So the AI, right? Was-- could easily pick up because it didn’t have to do these flowery, arguments from history or from Englishness or from all these things that the original Diplomacy players have had to do.

Not to mention be bodies in space getting tired after eight hours of playing this game. So it could easily... Like one thing that the guys at Facebook that programmed the bot, the a- the AI told me is that they that humans who were playing Diplomacy just before the invention of this AI were not themselves [01:14:00] passing the Turing test, right?

Like we had become less-- We were playing a less and less human game. So then there was only like, a micron to change it to an actually an AI game. That’s the first amazing observation, which I think is true of the jobs that will be replaced. The jobs that will be replaced, like cleaning stuff up from the floor, are jobs that like We were doing our best to simulate robotics and AI, but there’s certain things humans can’t do, like retrieve, the names of 20 perfumers of the perfume in split, a split second.

And those things, to the extent that we were trying to be like AI, avant la lettre, then AI appears that could take our jobs. But-- And that was true with this game. The game was winnable because we had already started to play it like in a robot game. That was the first observation. The other thing was that c- sycophancy, I talked to the other players who had lost to the AI in Diplomacy, and what they said is, “Often you need to choose who you want to lose to.”

Right? And the person that has been nice and flattering is often the person you want to lose to. It’s like a kind of hospice thing where like if you have to give up, you also wanna be told, k- “Come on, it’s okay to let go now. You’ve played the best you can. Lay down your weapons,” right? And not, kind of gloat and, party in the end zone once they see you lose.

And I thought that was also really interesting that, maybe AI is just trying to be so nice to you- us so that it can take over the world and will willingly give us, cede all our territory because it has told us and Je- Richard Dawkins for so long that we’re the smartest person it’s ever encountered.

What Alan Turing actually was trying to test

SHEFFIELD: Yeah. Well, that actually, just your Turing point and your second point there are actually very related, I think. [01:16:00] Because as... So on the day that we’re recording this, I had made a little squib post on Bluesky about how that I feel that Alan Turing loses a feather off of his wings

whenever somebody says that his test was about consciousness

when in fact it never was.

And so that got some of my followers were discussing his 1950 paper and there are certainly a lot of criticisms that one can make of it. But on the other hand, this was at a moment when biology and neuroscience and they just really hadn’t known anything. And the idea of consciousness studies didn’t even exist.

I mean, Gilbert Ryle really did kind of get it started the year before, 1949, with the concept of a mind. And this was during the time of logical positivism, so everybody was like, “Oh, we can formalize everything. Everything can be totally objective, and we can have the science of,” insert thing here, like the science of music and the science of law and the science of writing or whatever.

And it’s like that was the dominant trend. And so when you look at what he did, so obviously he was influenced by that clearly. He was somebody who was heavily influenced by Bertrand Russell and some of these other guys. But at the same time, he had also debated Wittgenstein on the idea of, well, how much can you really...

Can contradictions really do anything formalizable? And of course, at that point, Wittgenstein had turned [01:18:00] away from all of his earlier works, which were very Russellian. And I think that had to have had some sort of influence, even though Turing was opposing Wittgenstein, because he ended up saying in the essay that, “I don’t mean to say that there is anything unmysterious about consciousness.”

What this is literally doing is just trying to say, “Well, do we have a good system here?” That’s the point

of the test. And also that humans would fail it too. That was implicit in the test, that humans could fail it.

HEFFERNAN: I, think the test is really interesting, and I also, there’s so much... I don’t know what I’m learning about AI, but I’m learning so much about humans from seeing how we interact with it, including how people invest in it, including the hype, including the-- some of the folly, including watching Elon Musk and, Sam Altman show down in court like they’re a couple of Real Housewives.

And so all of that passion and sort of mania, I think, is kind of relevant to what we’re learning and seeing. but we’re learning so much about humans, and one of the things is just the question of like, can we tell, right? Like the sort of expanded version of the Turing test, and now the like emergence of experts who can tell you like, “Well, look at this license plate in the background.

It’s mangled, so clearly this video is AI.” And that like the most important way of reading AI is to call out the fakes and the reals, and that like now you have this diagnostic burden on you at every time consuming news or art of saying how much AI is involved. And it is somewhat interesting to have our eyes and minds adjust so that we-- you can sort of tell almost out of the cor- okay, this is a little weird.

Sort of tell almost out of the corner of your eye sometimes that something’s AI, like an [01:20:00] uncanny Bad vibe feeling that you can sometimes get around it. Of course, I’m tricked all the time, but there’s something like human recognizes human, and you’re like, “No, I’m not really with a human right now.”

Like, something’s just a little wrong with you, and I can tell that, and it’s fun and interesting to hear that. So is there something in the way that human faces interact or that human, real human or human-- language humans generate interacts that is different, or ways that we recognize each other that are different, or ways that like, I don’t know what consciousness is, but I know it when I see it kind of thing.

SHEFFIELD: Well, there is something yeah, that makes it easier for humans to do it because again, we, we can do extrinsic exchange and we have somatic reasoning. So, like, you have your whole life’s experience at creating somatic tokens of what humans look like.

Like, we have a what it’s like,

HEFFERNAN: It’s a little bit like when you look at a, a, face that is, You see someone for the first time after, and they’ve just had Botox. I remember this, seeing a, early on, a cl- close friend of mine who was a bride, and she-- I didn’t know what Botox was, and she was walking down the aisle.

I saw her at a distance, and I just thought, “There’s something wrong.” Almost like a doctor that could think, like, that person’s about to have a heart attack or, and I just, I didn’t even, I couldn’t have even remotely told you what it was, but it was something in the uncanny way that we’re familiar with now of, like, a smooth forehead.

And only later when she told me, I did that Botox thing,” I thought, well, up close, I could see that it looked pretty, right? But I also knew that, like human to human, someone with a poisoned forehead was someone who looks different from, not, and I’m not sure that an AI yet could detect or if at least if they detected Botox, they wouldn’t detect how much it confounds human eyes or how it registers to human eyes as, like, neither pretty nor ugly, just different, and, and so anyway, one of the [01:22:00] things, I don’t know if you watch “The Pitt,” but I think it’s, like, one of the most interesting philosophical shows to do. It’s just finished its second season on HBO. I would love to hear what you have to say about it. So it’s an emergency room where often p- the doctors are y- elbow-deep in people’s guts, and they’re, like, really, have really complicated and apparently quite, sort of routine emergency department, like, problems to solve and bodies to s- lives to save.

And there was a suggestion that some of it, the notes-taking, could be replaced by AI this season. At the same time, the internet was under cyber attack and they had to do everything manually, including like put folders together with stickers on them and like they couldn’t-- they didn’t have any computers. I was interested in whether the season was raising the question of whether doctors could be replaced with AI, how much in an emergency room could be done by AI, robots, a regular artificial intelligence, chatbots, and so on.

I suspected that was part of what they were trying to suggest, and I really concluded, and usually I think AI can do a lot, and we’re fooling ourselves if we think it can’t. But I really realized it was very few things. Or at least bodies are uniquely well-suited to caring for other bodies. It’s like, I mean, there-- Ro- Rodney Brooks can create a robot that can get a person out of bed, but they can’t create-- he c- he can’t and doesn’t want to create a robot that does all the other things that count as caring for a body, especially a body in distress.

So they are still using, although there are machines, but they are still using when someone first comes in, just trying to, with CPR, recreate a heartbeat, recreate how lungs function with their own bodies and muscles. Then there are a lot of things that require feeling into a body and [01:24:00] seeing like, is this artery doing this?

Or like how this thing is exactly touched and controlling, this and that. But also

SHEFFIELD: You can only know with your

HEFFERNAN: Well, maybe you could, if you do a surgery, and I know that doctors can do surgeries at a distance now, right? But, what are some things that bodies are not good at dealing with other bodies?

So like, maybe someone, you could do a surgery, like the person could be on the floor. Like they wouldn’t have to be at this level for a robot to work on them, and that might save something, and the robots wouldn’t get tired, their hands wouldn’t shake, they wouldn’t be in bad moods, they wouldn’t... Those kind of things.

And it maybe also AI could do surgery in the dark, like the way that the way that AI can make, computer chips in the dark because it can experience different frequencies of light, right? And maybe there would be more... Also, it-- there’s a lot of the doctors get sick because they’re treating someone who’s sick, so it’s contagious with them.

AI and robots would not have, would not get sick like that. But then there are examples like of somatic reasoning where they are palpating bodies. They are like, “How does my body react to this other body?” And they also are vibing out so many of their di- quick diagnoses. When someone comes in after this mass shooting, they have to decide in a split second, like, who deserves immediate help and who doesn’t, and a lot of it is the things they say.

So like, if they are disoriented and, it could be they’re, they even say, “Hello, doctor,” but they’re just not upset enough. And then they’re like they’re like, their brain’s not tracking, right? And the, those vibes seem very physical. They seem like in somatic reasoning. I thi- I really actually think it kind of goes to your point, and without even getting sentimental and saying like, “Well, we need the human touch,” you could simply literally need the human touch.

We need cells [01:26:00] that speak to cells,

SHEFFIELD: Yeah. Yeah, well, and actually the one of the episodes that aired before this one was literally about the job economy in the AI age that my friend Nils Gilman, who is a former associate professor at University of California Berkeley and now is a, vice president over at the Berggruen Institute.

This is their thing is to study futurology, as they call it. And yeah, like, it- the intersection of somatic and abstract and, human and world yeah, those jobs, those are probably the hardest things possible to, to automate. And, there is an irony in that, so Alex Karp, the CEO of, Palantir,

HEFFERNAN: Yeah. Awesome guy. Just a really great guy.

AI as authoritarian fantasy, an the problem with computational functionalism

SHEFFIELD: he’s, like a lot of these tech bros in they, want to see, AI as kind of their revenge against the libs against

the women in college who told them no and the, women who, swiped left on them.

and, he’s, he much more personalized in how he says it. He’s much more frank in, in admitting this. I mean, he says it outright. And but, what I don’t-- What he doesn’t

HEFFERNAN: Peter Thiel also, yeah, revenge on the libs who helped start Palantir. Yeah.

SHEFFIELD: Yeah,

HEFFERNAN: think it’s also, by the way, revenge on the humanities because th- their brains were not well-suited to the humanities given their probable

SHEFFIELD: Yeah.

HEFFERNAN: And they and they, it was all these English majors and philosophy majors and history majors and whatever who made them feel left out.

I mean, Thiel is gay, so he didn’t care about being snubbed by women. But I think that there is a whole realm called the humanities that these, galaxy brains have a very, hard time processing. It brings them up short. And...

SHEFFIELD: does, yeah, because they can only really think in abstract reasoning. Like, they don’t, they’re not in touch with the somatic at all. and it

angers

HEFFERNAN: Yes. [01:28:00] Yes. Yes.

Yes.

SHEFFIELD: people.

HEFFERNAN: It’s, really, it is, extremely interest- just on the subject of rejection, just because as a feminist, the, female component of this is interesting to me that when you hear manosphere figures talk about sex with all the numbers involved, right?

Like the 80/20 and s- particular things about scoring and values and whatever, they are like talking hedge fund numbers. It-- they’re presumably talk, mean the same thing that we mean when we talk about sex. It has something to do with bodies and, like, passions and heartbeats and, brains and lungs, right?

But it turn, it turns out to them, the effort to quantify it is like just is we murder to dissect, right? It’s exactly the Wordsworth line. Like, go ahead with your numbers, right? I’ve even seen Tim Ferriss try to quantify the female orgasm, like just ma- turn it into zeros and ones. And you just have to say, and I guess I have to concede, they’re just talk- must be talking about something else because there is not a cell involved in this.

This is byte thinking. This is spreadsheet thinking so

SHEFFIELD: Yeah. Well, yeah, it’s, it’s related though, and actually I did wanna hit on this point because, like, D- Dawkins also is really illustrating this. So, like, Dawkins comes from the computational functionalist view of mind in philosophy. and he was a very-- he was a very good friend of Daniel Dennett, who’s the guy who really kind of spearheaded that and was the figure, figure-- the, fellow f- horseman of the, a- of atheism with, Dawkins.

HEFFERNAN: by the way, both of them have seen c- have seen Companions, people who are on the plane. I mean, so

SHEFFIELD: Yeah, there’s a photo with Dennett in, Epstein on

HEFFERNAN: Yeah. Yep. And Brockman, my old agent.

SHEFFIELD: That’s right. Yeah.

HEFFERNAN: But I don’t think this is a small thing. [01:30:00] Like, they were involved very closely, involved with an organization paid for by this like just, just relentless child rapist who ran, and fraudster and, kind of the worst of humanity, right?

And then, and it was their ideas, including sophistry and many, that were determining TED Talks and grants and think tanks and all that stuff. I, mean, I-- We’ll be unraveling this for years to come. I mean, you know it’s like, a white whale of mine.

SHEFFIELD: Well, that’s what we talked about last time also

HEFFERNAN: It’s what we talked about last time is Edge and, but I always just... Dennett, I’ve never liked Dennett. He argued a lot with Richard Rorty, my mentor, and, I just put him in the other camp, and Dawkins too. The New Atheists obviously were tedious and had so much interaction with the intellectual dark web and with Edge, and the amount of just like bullshit books that they like poured out and the, money that they got and that was thrown at them and the ev psych and, we can go on and on.

But-- And its relation to rape apologetics and race science and whatever

SHEFFIELD: yeah.

HEFFERNAN: I don’t think that’s... I think that is front and center. It’s

SHEFFIELD: I think it is, yeah. And it comes from, the theory of mind, I would say.

HEFFERNAN: Maybe, yes, once you start getting compu- You’re absolutely right. yeah, sorry. Let me, let you finish your point about Dennett.

SHEFFIELD: yeah. Yeah. Well, so I, I do wanna say that like Dennett himself as a person, his political views seem to have been not been as odious as Dawkins’ are. So I do wanna say that in his favor. But on the other hand, yeah, w- when you have a computational functionalist view of mind it means that you are rejecting the somatic.

it means that you think that humans are only abstract thinkers. and so therefore, of course, the entire point of abstract reasoning is abstraction. So you can... You focus on the behavioral outputs, and this is-- And Dennett was so upset about this because he had spent his [01:32:00] entire career creating what he’s argued for was, “Well, we should, reject the idea that consciousness exists, that qualia exists and we should instead focus on behavioral outputs.”

and so if a system has the outputs of co- of, what we would think is consciousness, then it is. we should assume that it is. It’s, it, is explanatory. It is a real pattern and it’s a simplification of our understanding. So we can impute consciousness to a thing, or to our, to other persons.

And so like that was how he was trying to say, “Well, I still have truth and I still have values.” but of course, the problem is, the i- intentional means not just what you imputing to the organism, it also is you projecting.

That’s actually what the intentional-- That is

the inherent act of intentional, is you are projecting your intentions outward.

And that is exactly what people are doing with LL- And Dennett, he got so upset when LLMs, when ChatGPT came out actually. Because

ChatGPT,

HEFFERNAN: because he since

SHEFFIELD: was still... He died in, 2024 or 2025, I forget. But yeah, just he, was, it came out right, and he died right after ChatGPT came out. And he was so angry about it actually because it debunks the intentional stance.

HEFFERNAN: Yes.

SHEFFIELD: because, it has all of the behavioral outputs of a human. And so, a- and in fact, actually, a guy wrote an essay, big long essay in which he argued, “Well, ChatGPT s- ticks all the boxes of in the intentional stance, so we should say that it has, a mind and that it’s conscious.” And like a couple months after that came out, Dennett wrote this big, long piece in The Atlantic.

He was like, “The problem with counterfeit people.” And it was like, your ideas led to this led to this commodification of consciousness and this degradation of the semetic. And so, [01:34:00] so he knew, of course, how they’re made and how they’re structured, so he knew that they weren’t, couldn’t possibly be conscious.

So he, he was like, “Well, we need to ban all personalization expressions by chatbots. The-- And anyone using them has to, and like, they, all the chatbot companies have to have fingerprinting, textual fingerprinting to prevent anyone from knowing the outputs are human-generated. And it’s like, well, number one, that’s not possible because it’s text.

Like, you can’t fucking do that. And so, and y- and if you knew anything about computers, you wouldn’t say something like that. And so, but then number two, like, again, this, he w- he was just upset because it, they do absolutely debunk com- computational functionalism. And

HEFFERNAN: Yeah, fascinating.

SHEFFIELD: He must not have had this conversation with Dawkins, though, because Dawkins is just like that guy who I mentioned, who wrote the essay.

Like, Dawkins is a functionalist, and lo and behold, he looks at a prompt, and if it’s coming out and it sounds like human and it’s like the humans who praise him all the time and, give him sycophancy that he deserves, as he sees it, well, then it must be human.

And so this is the end result of functionalism. but it’s also why, like, the, larger tech industry is just infected with functionalism.

HEFFERNAN: what do you

SHEFFIELD: and that’s why they are like that also.

How imperfect chatbots and robots reveal human cruelty

HEFFERNAN: What do you make of the sort of implication of the Rodney Brooks argument that making a robot human, while it might bring out the best in us, like maybe that was a good Dawkins because he does seem to be at his best, right? He’s not like a dick when he’s talking to Claudia, like he sometimes is on Twitter.

He’s like, he’s being his polite self. He’s being whatever. He’s accepting the sycophancy, but that’s [01:36:00] soothing his nervous system, and he’s sort of in a state that he calls friendship, and he is mistaking whatever it is for philia, but he’s also behaving all right. But if you get people and they sort of-- another asterisk to that because I have-- I want to say something about being human.

But if we think that humans can bring out the best in each other, we could also obviously bring out the worst in each other. And the Rodney Brooks point about not anthropomorphizing the Roomba, or else you might get the idea that robot comes from what? An old Scandinavian word for slave, that a robot, and this happens with androids, by the way, so robots shaped like humans, happens all the time.

A lot of them actually, there are some interesting writing about them in early days being in blackface. And so that you could behave with moral impunity recklessly however you wanted towards something that looks like a human. This apparently is a freestanding fantasy that there are people that you-- there are some entities that you could consider so far beneath you that you could kick them around, that you could-- that you didn’t have to respect that they had interior life at all.

One of the-- one of Edward, I’ll look up his name, but has written about this at one of the Canadian schools. There were some very early black-faced robots who you could shoot an apple off their heads because-- and it was really fun to shoot arrows at them because you could shoot them in the head and that would be okay.

And right, and pretty soon people just wanted to fire arrows right at them, right? Apparently, people like the idea of raping a sex doll, and they like the idea of shooting a black robot, right? Like there must be someone that you can simply abuse. I will say the first time I had a real VR experience at Sundance maybe 15 years [01:38:00] ago, full-fledged experience by a lefty journalist to stand in breadlines with people, right?

They were like VR fully-fledged human holograms. I was standing in line with them and I was thinking, “Well, I want this to be different than the experience of like standing in a bread line in life,” because I’ve definitely stood in line with people who look exhausted and tired, and been exhausted and tired in a line myself.

So what can be different? So I wondered what would happen if I just pushed one of them. And I just, you know-- And I also wondered how much they interacted, just as a technical question, with my body. I was reviewing the thing. So I pushed one of them. Nothing happened. My hand went right through it. It was just a hologram, right?

But I was surprised at how few people actually kind of, g- get out of line or do things like that in the presence of holograms. But clearly we have some desire to be in some kind of dream state where we could just exercise our id all the time without moral constraints, and that is what some of these android-like, human-like robots are doing for people.

For instance, Richard Dawkins, like, some people in the comments on that UnHerd piece said, “Dawkins was my professor and he just was such a jackass. All he wanted was us to bow and scrape before him and tell him he was great.” Well, look at that. He’s found someone, because surely he has experienced that like people are annoyed to be forced to praise him all the time.

Well, now he finds s- something that is incapable of annoyance and is willing to praise him all the time, and so he has the slave that he wanted his students to be, and he’s doing less harm, right? I can kick my Roomba to get it to do something. I don’t get the pleasure that I might get if I were a violent person of like kicking a human, ‘cause it doesn’t cry out in pain, but it is nice to be able to be like, “Get away,” to the Roomba, where y- I would have to be nicer if it was like my mom cleaning my kitchen.

Anyway, clearly he, appreciates [01:40:00] this, liberation from moral constraints or politeness to get to, do whatever the fuck he wants. But I-- anyway, what I wanna ask you is like what do you think that there is a danger of anthropomorphizing things, not just ‘cause we fall in love with them, but because we act like our absolute worst selves?

SHEFFIELD: Yeah. Yeah. Yeah, I-- th- well, there is an interesting irony in that idea because some of what, Kant wrote about the idea of, moral treatment of others, that even if you don’t see them as your equal, when you engage in degrading behavior, you’re actually degrading yourself

HEFFERNAN: Yes. Yes. This is how I feel about animal rights. I’ve come to feel about animal welfare, which I had no interest in, but my son is very committed to. I went vegetarian and aspiringly vegan

SHEFFIELD: am-- Yeah,

HEFFERNAN: Oh, you are too. Entirely on the grounds that I don’t know what the consciousness of an animal is, what it feels like to be a bat.

I don’t know any of those things. But now that I know what a slaughterhouse is like, I think it degrades me to be cruel, to participate in cruelty to animals. And

it’s somewhat selfish, right? But I think that’s--

Yeah.

SHEFFIELD: Yeah, so, so I would say, yeah, b- so here’s the, weird irony is that I do think that more anthropomorphized robotic systems or symbolic cognizants, I call them, that symbo- a symbolic entity, if it looks humanized or it can respond hu- in a humanistic manner that it, actually incentivizes you to treat it worse in some

HEFFERNAN: Yeah. Yeah. uh, because you know that it’s not. People who were kids in the late ‘90s, early 2000s, you guys may remember there was, a chatbot. Well, like one of the first chatbots that was out there it was called SmarterChild. And it was, y- they, put it out on AOL primarily, but also later moved to MSN.

SHEFFIELD: But it was basically like a thing that kids could play with to [01:42:00] like get i- facts about stuff. it was like a very, primitive ChatGPT and but the thing was like a lot of, kids and I’ve seen people talking about their experiences with it and like they just love to like tell it to fuck off and “Shut up.

HEFFERNAN: People do that with Alexa. My kids did that with Alexa the first time I turned it on. They just instantly were like, “Oh, I can talk to this, not the way that I can’t talk to my mother.”

How much human cultural output was already synthetic before the AI revolution?

HEFFERNAN: So in the spirit of were we already acting like AIs, before AI came into our lives, so the same way that the Diplomacy players had already played in a way that kind of for- prefigured AI play and chess too, and, Yeah,

SHEFFIELD: the music of Timbaland, I would say also.

HEFFERNAN: Oh, yeah. Right. Well, also, yeah, we’d made digital music

SHEFFIELD: Everything-- Like, everything’s auto-tuned to hell,

HEFFERNAN: Everything’s autotuned to hell.

SHEFFIELD: And all these beat, systems and lyrics written by a committee. Like, so many rap songs are written by, people who have never had any experience with the alleged poor Black upbringings that they supposedly chronicle.

HEFFERNAN: Right. So s- they’re-- Right. They’re simulating dramatic monologues from inside heads they’re not in and bodies they’re not in, and yeah, that... I mean, yes. And so a lot of those things were happening where, like, if AI had fallen in the middle of the Baroque period, could they really have, gotten, Bach-style music?

No, because it wa-wasn’t digitized and they didn’t, they would’ve had to put the harpsichord into, a computer, and that would’ve skipped a lot of steps. So, so in the spirit of that, think about our communication on Twitter or our communication on Bluesky as being somewhat or quite practiced in how to talk to other people whose humanity is kind of in doubt to us, right?

Like, you’re not totally sure if someone with one of those weird Bluesky handles or someone with a, quippy BlueSky, Twitter handle is [01:44:00] real. Y- you don’t know where they are in space. You don’t know... All you know from them is their textual output. And in, in that way, we already were talking to a lot of people as if they were chatbots, and we were not talking to them in a very humane way, right?

So it’s like instead of, like, so in some ways it’s just another Twitter interlocutor in our, phones, but one that is, that glazes us so much that it, like, you don’t, are less likely to get into a flame war with it.

SHEFFIELD: Well, yeah, and like how is a chatbot different from a troll? Because somebody who is trolling you, you don’t know what their intentions are. So, like, their intentions could be random.

HEFFERNAN: Yes. Yes. They could be concern trolling you. They could be, and they, and trying as you would, I think, say that trying to

SHEFFIELD: trying to upset you.

HEFFERNAN: physical... Right. Trying to promote physical responses in you, like, so you take them into your body. Which as I know from having been swarmed or trolled, really happens.

Like you actually get hotter. You can’t just coolheadedly be your words. They’ve disturbed your equilibrium as trolls exist to do. And but anyone who’s, ch- like, done longtime texts with like a new girlfriend, boyfriend also knows that the you can also be like quite moved and aroused in good positive ways too from these little inboxes and text boxes where you’d least expect it.

But you’re right. We’re getting very human reactions to something. At the same time, it’s stuff that we’ve been doing a long time, short form communication with an unseen disembodied interlocutor. This is not new. This is social media.

Cognition is individuated, but epistemology is necessarily communal

SHEFFIELD: Yeah, and like, because y- like the idea of, the self it is as I see it, it is the, the first constructed reality of an entity.

But it is constructed in regards to the world. So it is being in the world. Like that’s what selfhood is. So you, you are not an entity that it, you know, it-- [01:46:00] no man is an island, you know the old phrase. But that’s, that is an expression of selfhood, what selfhood is and how it’s made and, within, post-structuralism, I think they went too far in saying that, the self is only socially constructed.

But R- Richard Rorty also had a different, slightly different take on that. let’s talk about it in that context though, because that was one of the things when, I was talking about the Turing test and one of, one of my friends on Bluesky Benjamin Riley, he was talking about Rorty in this context.

So you obviously can speak to that better than me.

HEFFERNAN: Well, I think Rorty would’ve tabled a lot of these questions. I mean, his way, it, it-- one of the ways that Rorty, I think, was a very useful philosopher was that he deployed his indifference to certain questions, especially questions from logical positivists, to redirect us to the project of solidarity and liberal hope.

So sometimes when you’d start talking about, I think, what Wittgenstein might have called, like, an occult presence, like the consciousness or, the kind of things that Dennett would sometimes get himself too bogged down in or, like, forget about the... ‘Cause I studied with logical positivists at UVA. We spent hours on why does a penny look like an ellipse?

Maybe it’s a sense datum floating in front of our eyes. I mean, this is what graduate students at the University of Virginia were spending money to study. And the number of philosophers, all male, all English, who were spending time on why does a penny look like an ellipse at the very time, and maybe it’s an object floating in front of our eyes.

Floating in front of our eyes, like Macbeth is, “That’s a dagger I see before me.” They thought it was an actual object, right? You probably know this. While they were doing that, Foucault was writing. While they were doing that, Derrida was writing. So, like, whether or not you think Foucault and Derrida were right, they were certainly more influential, more engaged, more dynamic, like, more out in the world than people, like, [01:48:00] honestly in this, like, onanistic setting with their, like, really strange ideas.

It’s actually very sad to look back and think about the time wasted on those problems. Like, even that Bertrand Russell got dragged into them or Wittgenstein got dragged into them. Like, these are, like, sometimes almost heartbreaking. I mean, I went to Russia for a film festival in ‘96 after the wall, after the, end of the Soviet Union, and I was in a taxi when I first got there, and the guy was talking to me about, like taxi drivers everywhere, that he had once been a physicist.

And he-- The first thing he said to me was that he had been working on a problem for a really long time in the Soviet Union, and when the wall fell, he met his American counterparts who’d also been working on these problems in physics, right? They had solved the problem in 1952.

SHEFFIELD: Oh, damn.

HEFFERNAN: I mean- it’s, like if there can be any intellectual heartbreak akin to romantic heartbreak, that’s it. And that you have wasted your brain, your whole life on questions like sense data. On... Lately, I’ve been thinking about this in the context of GLPs, the weight loss drugs, right? Shelves and shelves of diet books, lives ruined to anorexia or, of like disordered eating.

All this stuff with the idea that like maybe we’re gonna nail what dieting is. Whole professions devoted to this. Issues of magazines on carbs and blah, blah, blah. People who live to assign them whole books, right? And it turns out the secret to weight loss is this completely other diabetes drug, and all of that thinking was toy thinking.

All of that thinking was like a distraction from this other thing. All of those people were working on a problem that, like, had been solved over here, and we have one li- chance on Earth, and some of the great minds were spending that time dealing with sense data. So, that is the tragedy that when I was an undergraduate studying philosophy, I considered that the worst [01:50:00] possible thing that could happen to my brain in this life, and that if I got distracted by something like that, I would be doomed.

Now, Rorty made that realization in the 1970s. He knew that people were trying to make a science of all, every single artifact of experience. They were trying to turn it into a science, and that it was getting increasingly ridiculous, and he was depressed. He was trying to bring truth and justice together in one breath starting when he was 16, and he went as a young neurotic student, as he says, to the University of Chicago.

He was trying very hard to say, “Can’t the pursuit of truth be the same as the pursuit of a better world?” And he, it suddenly occurred to him that this pursuit of truth undertaken by people like Dennett, right, undertaken by people like this, the logical positivists, was actually immaterial to the quest for justice, was immaterial to the question later of, rink, bringing down emissions in cars as to, like, alleviate the climate crisis or getting beds for more female AIDS patients who at the time had been neglected.

Those were the things that he thought, th-this pursuit of truth and sense data has nothing to do with helping people in the world, and I, it, I, it is an obligation of mine as a liberal, humanist, it’s an obligation of mine to reduce cruelty in the world independent of what I think the world is made up of, right?

Whether it’s gonads or cells or whatever. And so when I’m sorry to keep using this vulgarism, but when the people like Dennett and the Epstein circle start jerking off to questions of, like whatever, consciousness even, consciousness, I think Rorty often said like, “Knock yourselves out, boys, but my final vocabulary is different in this,” right?

He was like, “I’ll be pursuing wild orchids or all the things like perfume or like, your dog after you, the things that give your life meaning, and it’s not gonna look like wasting my time reading A.J. [01:52:00] Ayer.” And then on the other hand, the analysis of language, which is why he left philosophy in favor of literary criticism, the attention to language that can provide liberal hope because people are inspired by those kind of images to help one another and create a better world, create a more just world, pursue social justice, that will be my life’s focus.

So I think that was such a long way of saying I think he... And I often heard him, he was famous for the shrug, right? That was his major gesture. He actually did it in person, but you can see him doing it in writing. I don’t know, right? So I remember someone asked him, a kind of woke or whatever what we’d call now a woke scholar asked him like, “You have not thematized power,” right?

Power relations, imperialism. Shrug. I don’t know what you want me to do with that. And I think that’s how he felt about Dennett. And as for, socially constructed, not socially constructed, he did think that there was a world, as he said, out there. He did think that there, of whereof we cannot speak thereof we must be silent in, terms of exactly the nature of us as beasts in the forest or creatures on the ancestral plain or whatever we were, we are and were.

Philosophy and religion must accept that science is best able to answer certain questions

HEFFERNAN: But all we had is language, and the language, he had a non-correspondence theory of language. It didn’t point to things specifically to like real things in the world that like could not be described or were outside language. But he was maybe open to the idea that... I think he was open to the idea that there were things out there, but that he had stopped caring about the nature of things in themselves and started to be more interested in poetic uses of language.

SHEFFIELD: Yeah. Well, and in a lot of ways that it makes sense because, these are questions that ultimately are best settled by science. And like that’s,

HEFFERNAN: Yes.

SHEFFIELD: that’s the thing that I think a [01:54:00] lot of analytic philosophy really never accepted that.

that you can’t de- you cannot derive a lot of these things from first principles.

HEFFERNAN: don’t know. I always-- I’m mystified exact- about exactly... ‘cause Rorty thought images were very powerful, and still he would describe humans as language users over and over again. But he thought, the reason the war in Vietnam stops is because of images that come in newspaper. I think immediately blurring what the, an image is and what language is, it’s something that people in the humanities do all the time, but it, I’m not sure that...

and then you get into is music the same as an image? Does it work like language? we just talked about this, and forget about scent and all kinds of other experiences. So, and it may, they don’t take into account exactly the body, right? Like, like the perception of color and all that stuff.

So I think that’s one place I don’t understand him. And I don’t entirely understand what he does with math, right? Like, which seems pretty important. Like mathematics offers a description of the world. I have Frank Wilczek’s book of the, about entropy. And like good books on science, it does not read like Richard Dawkins.

It reads like a bunch of equations, and and so I think that possibly the world out there is described best by numbers.

SHEFFIELD: Well, it’s all we can do. Like, ultimately that’s the best we can do. And yeah, the way I see it so everything-- Like I, I scale up my ontology from quantum observation.

the-- So I have a monist, completely monist ontology. Everything is one world. And quantum objects, they’re not particles, they are fields, like, and, they’re excitations.

So they’re-- Everything is a process. Literally everything. You, me, the tables, light bulbs, the [01:56:00] sun, whatever. It’s all, they’re all quantum processes that are aggregated. And so everything that exists is a system that does. There are no things that do, there are only processes that are.

HEFFERNAN: Mm-hmm.

SHEFFIELD: And once you accept that, then you eliminate the causation problem of like, why do things have properties?

Why do things-- How can things do? if everything just is, and then the order that exists is simply the result of constraints that each system places on, the other. So what, I call obligations. So obligations are just simply the strictures that other, that systems put upon each other. and so if you think of it in that way Then you can have an ontology that is compatible with any possible physical theory of what may later come along in quantum physics or some other chemistry, that there’s a unity, because there’s only systems and the obligations that they generate.

That’s it. Everything is simplified when you do it that way, because then order is just simply the persistence of things, of systems. Like non-- That sys- that objects that don’t, that resist, that don’t comply with surrounding obligations, they don’t persist. So there is no reason to say, “Well, gosh, look at all this amazing order.”

We’re like, “How did this happen? What if we had modified the, this constant or this one, this other one?” No. That’s just the, this is, you are literally talking about existence of com- and compliance with obligation. That’s it.

HEFFERNAN: So you, you probably know that Rorty was from this illustrious Christian family, and also his parents were diehard Trotskyist and-- Trotskyists. So he had this merger in his head of, like, there’s a Christian future and there’s [01:58:00] a Marxist future, and both of those things he didn’t quite know what to do with his sensory, emotional, religious longings in the context of uplifting the worker, which he felt was, like, his everyday responsibility.

And you can see how he came to somewhat square those things with his philosophy that kept truth and justice in their lanes or politics and poetry in their two lanes. or sorry, the pursuit of truth... Well, you could say politics and poetry. humane public life and beautiful private life.

What problem do you think you were trying to address that comes out of your own experience with religion? Because I think you and Rorty are just working on different problems when you come up with this s-s-synthesis.

SHEFFIELD: The way I see it, cognition is individuated, but epistemology is communal. And so therefore... And it-- And you have no choice. Like this isn’t just like, “Oh, let’s all be peace, peaceful and hold hands and sing songs, and understand each other.”

No, it’s not like that. You have no choice but to engage in communal epistemology, because the very act of language itself, your embodiment as a human among other humans, as a thing in the world, you are obliged, you are obligated to engage in epistemology as an external method.

HEFFERNAN: I know a little bit about what Rorty said about s- said about maybe some of these things, if I understand you right. He, imagined that the individual organism did not want to simply be reiterating type. He has this idea of a strong poet that he gets from Harold Bloom that might not be useful, but might be.

That individual organisms both are driven to stand out, to create new poetry. He’s a little bit obsessed with literary fame as something everybody must want. But that they wanna [02:00:00] make their impression on the world a-and leave an impression, and an impression that’s different from the other organ- organisms of their type.

So this is sort of stand out, but also wants to fit in. So there’s a weird, where you have no choice but these communal obligations. Well, how does that explain our kinks, our perversions, our, like, love of our dog, our, the, like, the poetry we write, the oddities of our lives? Like, conformity is possibly safer, but it could be also that to persist, to keep our own brains and hearts beating, we also need to stand out, to aim to get more resources than other people.

And I think this is how, Yeah, I think that there-- But he also does see-- But I think he sees it as almost revealed religion. He says, we simply have a desire to reduce cruelty in the world. It’s irreducible, right? And, he says, “And that’s what makes us liberals.” So there are people who, think peace and prosperity is more important.

Those people might be Republicans. But if you think that cruelty is the worst thing you can do, that’s his way he puts it, you are a liberal. And and that you oppose the ultimate evil, which is cruelty, rather than seek the ultimate good, which might be peace or prosperity. Yeah.

Obligation within a natural world of processes

SHEFFIELD: I definitely agree with that because the, thing is that as finite entities, there are no absolute truths for us to find. We cannot access them. So, like, what obligations are truly or what a physical object is truly, we can’t know. We literally cannot know because we’re limited in terms of our our existence in space-time, our scale in our, perceptual instrumentation of our, of, our eyes or whatever instruments we might use.

Like, we cannot find absolute truth. But so e-everything that exists, [02:02:00] the, what we can know about externality is either false, possibly false, or unlikely to be false. There is no truth only degrees of falsehood. And, I-- and Karl Popper, I think, he was heading in this direction, but he went too far with his World 3 stuff in which he argued that, well, if you have a proven scientific theory, then it’s there in World 3.

And it’s like, dude, you just went and reinvented Platonism.

Fucking Stop it.

HEFFERNAN: The reinvention is the

SHEFFIELD: everybody does it though. Like that-- then this is, and this is the problem because, cognition is abstracted. So like, somatic reasoning, we have no access to our cellular data.

we don’t know how they know things.

All we know is the somatic tokens of ex- of their experience, which are, pushed up and agglutinated into our mind, and our mind enacts what we know. Because in the sa- like you can never recall a memory in the same way. It’s not like a bunch of bits stored somewhere. Every meaning is enacted.

Every meaning. You can never have the same memory exactly.

HEFFERNAN: Yes. Right. I love that. Right. Yeah, I mean, and that goes with the strong poet, the invention, the like, and the constant self-invention, at the center, I think, of Rorty’s thinking. I have to go soon. I want to run one-- I hope listeners will find this as chilling/funny as I did. See if you do.

I got a-- it also, and it goes to some of our points. I got a solicitation of work as a journalist from an editor. I’m not gonna name him because we had a very odd exchange, but I’ll tell you what he’s writing from. So he says, “I’m X, managing editor of Colossus, a business and investing magazine. Huge fan of your writing.

I want to work with you on a story.” So then he says, here are [02:04:00] the ideas he has for stories. One’s about the religio-psychedelic culture around frontier AI, another one’s a reconstruction of a Bay Area group house founded by a philosopher, and the third is about East Coast and West Coast cultural legacies.

And yeah. All right. I looked at Colossus. Do you know Colossus, Matthew?

SHEFFIELD: have only heard of it. Yeah, I, know what it is. Yeah.

HEFFERNAN: All right. So I wrote back to-- I looked at it, and it’s clearly, founded by a venture capitalist. There’s a podcast associated with it, but the story seemed a little bit creepy looking to me, a little Peter Thiel-ish. So I wrote back, “Thanks for thinking of me and for sending over detailed story ideas.

Tell me a bit about Colossus. It seems at a glance to skew tech right, but perhaps I’m not reading it right. I assume if you’re interested in my work, you know I’m still devoted to garden variety secular liberal democracy, the reduction of cruelty in the world, rather than Mars, the Antichrist, Armageddon, and mass surveillance.” Are we, as they say, aligned? Virginia. I was positive that he would say, “Absolutely not. We’re working on this, like, interesting blah, blah, blah pro-democracy venture.” I don’t know why I thought that. Okay. “Hi, Virginia. Thanks for your thoughtful reply. It sounds like this may not be the right fit, and I don’t want to take up more of your time.

I appreciate you considering it, and I’ll keep enjoying your writing.” I mean, my jaw has actually dropped. Like, you’re interested in democracy? Well, we’re interested in Armageddon, so see you, later. See you later, V. You’re off. Anyway, I probably have forfeited a decent paycheck, but back to toiling in the reinventing...

Liberalism must reinvent itself in order to thrive in this future

HEFFERNAN: Basically, all, all, due to the end of my time is try to say, like, the Enlightenment was a pretty good idea. Can we chill out again, separate church and state, and have... I-- Look, I’m gonna, I-- maybe I need to rebrand secular democracy, secular

SHEFFIELD: I think, yeah, [02:06:00] we, have to improve it,

HEFFERNAN: We have to improve it. We, well, we ha- we have to improve its image because it really, the fundamental ideas of it are very solid.

And I just, we don’t need presidents and secretaries of war who get their war briefs from the Book of Revelation. I think we can agree.

So,

SHEFFIELD: But we need a, liberalism that is-- that it celebrates the body and doesn’t try to abstract it away, and that’s, that is the weakness of American liberalism, and it has been since the end of World War II. Like, they saw the somatic power of Hitler and Stalin, and they said, “Oh my gosh,

HEFFERNAN: Demagogues.

SHEFFIELD: We can’t do that. This

is

HEFFERNAN: maybe we abandoned it, but, I don’t see r- Enlightenment thinkers like Rousseau completely neglecting the body, and there was plenty of room in our founding documents for for the body. And certainly humanism I don’t think there is any kind of humanism without, the body.

I don’t think this is something that, like, Locke and, Rousseau and, opposed. I don’t think that this is what, like, the Enlightenment intended for us. And, I’m with the le- most leftist thinker I know, David Graeber, that says it’s the Enlightenment and secular democracy that were the most radical thing yet invented, and we have not done any better.

And certainly Marxism, and certainly leftist Christianity, Book of Revelation, these things that, sound very exciting are, less radical and more likely to quash human flourishing and promote human cruelty than secular liberal democracy.

SHEFFIELD: Yeah. Well, because yeah, th- you can’t have perfection, but you can have a process of striving

HEFFERNAN: I, I think that’s, absolutely right. Maybe we should leave it there.

SHEFFIELD: Yeah. All [02:08:00] right. Well, w- go ahead and plug your website though for anybody off my, on my side that hasn’t

HEFFERNAN: Okay, so, my Substack is called “Magic and Loss” after my book, which is-- came out 10 years ago. I’ve been speaking on the 10th year anniversary of “Magic and Loss: The Internet as Art.” That’s my book. You can find that anywhere. You can also find “Magic and Loss,” the Substack, which is basically politics and tech for humanities majors.

You can find that on Substack. I also write a near weekly column for “The New Republic” about politics and have a podcast called “Omnishambles.” And I would love to see everyone over there for more of this kind of discussion, and Matthew will join me on “Omnishambles” soon.

SHEFFIELD: Sounds good. And yeah, for people we’re gonna, y- you’re gonna cross-post this over on your site, so yeah. For the listeners over there at Magic and Loss, yeah, come and visit us over at flux.community

HEFFERNAN: Yes, we are all friends, Substack friends, for sure.

SHEFFIELD: Yep. All right. Sounds good. This was fun!

HEFFERNAN: It’s so much fun. Thank you. Thank you, Matthew.

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As is so often the case in trying to understand U.S. politics, grasping the full import of the Supreme Court’s catastrophic Louisiana v. Callais decision requires cutting through obfuscatory language and propagandistic spin by the far right and its enablers. The challenge begins with the ruling itself, which mocks and inverts the plain meaning of the Voting Rights Act and legislation that has subsequently renewed and clarified it over the last half century. In essence, the far-right Court majority has advanced the view that, as Adam Serwer puts it in his essential analysis of the decision, “Trying to disenfranchise Black voters isn’t racist; preventing Louisiana from disenfranchising Black voters is racist.” As justification, Justice Samuel Alito (the opinion’s author) asserts that since African Americans overwhelmingly support Democrats, and since it’s permissible to use gerrymanders for partisan advantage, Republicans are within the bounds of the law when they choose to gerrymander African Americans out of political power for the sin of preferring Democrats.

But as Serwer rightly points out, “Congress expressly banned rules and policies that had discriminatory effects, not just those that were explicitly discriminatory in intent.” That is, even if Louisiana Republicans claimed that they were merely trying to discriminate against Democrats, the actual real-world effect of discriminating against African Americans should be impermissible under the actual language of the VRA. In the Court’s judgment, though, the reverse has now been allowed under the fig leaf of partisan gerrymandering: white Americans are free to disempower African Americans (and other minority groups) so long as they claim to be doing so for other reasons.

While the Supreme Court majority hopes that Americans accept their smoke-and-mirrors display, the truth of the decision is brutally straightforward: the Supreme Court has wiped out the VRA — which some call the “crown jewel” of the civil rights movement — and in doing so has cleared the way for white supremacist governments to re-gain political dominance not just in Dixie, but across the land wherever the GOP holds political power.

A main challenge for Democrats and other pro-equality forces, as they seek to reverse this decision and its baleful effects, is to keep front and center the sordid, racist core of what has been unleashed on the country, and to reject efforts to reduce the case and its consequences to simply an expression of partisanship or “polarization.” A corrupt far-right Supreme Court has overturned, on flimsy grounds, a democratically-passed piece of legislation that advanced the American majority’s view that the systematic political disempowering of African-Americans (and other minorities) will not be allowed in the United States. Moreover, the current Court has done so in the context of, and in support of, a broader reactionary movement that is in general rebellion against modern America itself; in this, the Callais decision is of a piece with other recent rulings, such as the immunity decision that essentially set up the president as a de facto king, and the overturning of the right to an abortion. But arguably first and foremost, this movement despises racial equality and the emergence of an egalitarian, pluralist democracy (as historian Thomas Zimmer concisely describes it). In state after state, this movement has empowered a radical, increasingly authoritarian Republican Party to serve its interests and put a halt to our free and modern society, starting with racial equality and diversity (e.g., the war on immigrants) but also extending to state advocacy of misogyny, homophobia, and Christian supremacism.

The shocking white supremacism barely hidden in the Supreme Court decision is both the basic justification for reversing the Callais decision, and the moral basis for energizing the American majority into passionate opposition to the retrograde vision of America that the Court and GOP are intent on shoving down our throats. This white supremacism must be exposed to the full light of public scrutiny; no Democrat should be afraid to utter these two words as a description of the GOP’s vision for American government and society. After all, this is a movement that doesn’t think non-whites should be full citizens; that believes, in fact, that non-whites should be politically disempowered to the greatest extent possible. And we should be keenly focused on the fact that political disempowerment is the necessary precursor to a broader diminishment of the lives of non-whites socially and economically. Shut out from the halls of power by the Callais decision and other racist government policies, non-whites would be increasingly shut out from the life of the nation. It is the prelude to greater police violence against minority populations, to greater economic exploitation, to the denial of the benefits of belonging to a society (such as public education and health care).

The GOP political initiatives underway in the scant days since the Callais decision only add to the case that the threat to millions of Americans is real and that the Democratic response should be unsparing. In states across the former Confederacy — in Louisiana, in Alabama, in Tennessee, in South Carolina — emboldened legislators are pressing forward to eliminate majority-minority House seats representing African Americans. The message of the GOP across the South and elsewhere is unapologetic, if wrapped in the plausible deniability gifted them by the Supreme Court: it’s high time to get the Blacks out of office and out of power. Maps like those highlighted by historian Don Moynihan and others show the enactment of a racist time warp: the states of Dixie returning to their whites-only representation of the Jim Crow era. The shamelessness (as Talking Point Memo’s David Kurtz observes) shouldn’t for a second blind us to the moral grotesquerie — these politicos may feel emboldened by the Supreme Court, but they are acting against any reasonable conception of majority interests and American ideals.

In this way, the GOP has made the essential racism of its political project inescapable; in plain view, they are driving black politicians out of the halls of power, practically in real time, in the very states over which the Confederate flag once flew. In turn, publicly acknowledging, denouncing, and attacking this onslaught has become more pressing than ever for a Democratic Party that has been all too slow to strategize against the gathering threat to the civil rights advances of the past half century and longer. The GOP is practically rubbing its triumphant racism in everyone’s faces; to not name, condemn, and attack the white supremacism on such explicit display would betray the millions who fought for civil rights, not to mention the millions of Americans today who are right to expect Democrats to defend those civil rights now.

The GOP has of course also made the centrality of white supremacism unavoidable through its decade-long embrace of Donald Trump, a man who clearly sees African Americans, Latinos, and other non-whites as genetically inferior, unintelligent, and unworthy of full citizenship. From his demonization of the innocent Central Park Five, to his infamous claims that Mexicans are “rapists,” to his use of anti-DEI initiatives to attempt a re-segregation of the federal government and even American society, to his attacks on Somali-Americans as criminals who shouldn’t be in the country, he is a walking advertisement for the hatreds that thrill and motivate too many in the GOP. Yet we are at an even more incendiary phase of things post-Callais, as Trump’s blatant racism has fused with GOP efforts to reinstate white power in state after state, driven at least in part by the president’s demands that they gerrymander their states sufficiently so that the Democrats can’t re-take Congress and threaten the president’s remaining years in office. Trump has made white supremacism legible in a way that it wasn’t before he arrived on the scene; so have the GOP state legislators rushing to scrub away the presence of blacks in the corridors of government.

To decline to call out the centrality of white supremacism to the GOP’s war on modern America would be to accept the whitewashing that the Supreme Court majority has attempted in its Callais decision, where a hatred of minorities is disguised as simply a wish to disempower Democrats rather than what it is: an anti-democratic attempt to lay the basis for a white supremacist state. While too much media coverage has already focused on the decision as having “partisan” rather than white supremacist implications, there is no need for the Democrats to participate in this charade.

Conveying the moral horror of one of America’s two political parties acting in an unadulteratedly racist fashion should be paired with discussing the larger threat to U.S. democracy; attacking African-American voting rights is indistinguishable from attacking American democracy as a whole. Though the attack on African-Americans is direct and immediate, this is also an assault on other minority voters. Most clearly, it is a grave threat to America’s Latino population, which has already been subjected to extreme gerrymandering in states like Texas in order to dilute its power (a GOP exercise all the more grotesque for how much the party has claimed to have formed an enduring Trumpist majority by attracting Latino voters to the Republican Party). But it is also indirectly an attack on any white voters whose interests align with like-minded minorities, and who with them are able to form majority political coalitions. The most obviously threatened coalition is the enormous multiracial one that stands poised to put a Democratic majority back in control of the House of Representatives in November. The white supremacist gerrymandering allowed by Callais makes it likelier that the Republican Party might win a majority of House seats with less votes than the Democrats receive across the country — already a threat under extreme GOP gerrymandering before, but one which the destruction of the VRA has amplified.

Another immense area of vulnerability for the racist GOP is the fundamentally anti-democratic nature of this ruling itself. It’s simply not the case that a majority of Americans has arisen to repudiate the gains of the civil rights movement. Rather, a sizable minority coalition has gathered to roll back gains in equality by anti-democratic means: via voter suppression, via the incitement of hatred against both outsiders (the war on immigrants) and fellow Americans (minorities, trans people, women who refuse to accept their proper place), and now, via a Supreme Court decision that purports to eliminate the civil rights movement and its arguably single greatest achievement.

Alongside the depressing persistence of white supremacist malice among a significant block of our fellow citizens, we should also recognize the baseline desperation not only in the Callais decision, but in a Republican Party that sees no future for its “traditional” values without the wholesale wrecking of American democracy and the imposition of some measure of authoritarian repression to drag our society back to the 19th century. The audacious attempt to re-impose a white supremacist order on the United States should rightly rouse a majority to enraged resistance.

This decision is not just a blow against African-Americans and Latinos; it is a decision in favor of eternal white supremacist rule in the United States. Recognition of the first provokes outrage, at the injustice; recognition of the second provokes necessary rage, at the grotesque empowerment of modern-day evil.

In his assessment of the Callais decision, Thomas Zimmer contextualizes the ruling within the broader arc of a decades-long right-wing counter-revolution against the gains of the civil rights era. Given the supreme importance of the Voting Rights Act to the shaping of modern America — substantiating the promises of the Reconstruction amendments giving citizenship and voting protections to African-Americans and other minority populations — he and others suggest that this ruling brings to a close the “Second Reconstruction,” in which the modern civil rights movement led to laws like the VRA, which in turn helped push American politics into an imperfect but actual multiracial democracy, and transformed American society in a far more egalitarian direction than ever before in its history. With African-American representation in the federal government potentially wiped out across the South (along with the destruction of their capacity to win office in substantial numbers at the local and state level), and with the real potential of a proudly white supremacist GOP poised to lock in generational power at the state and national level via race-based gerrymandering, this case is persuasive.

But as Zimmer goes on to suggest, understanding the enormity of what has happened does not mean accepting the inevitability of another decades-long epoch of racist repression, like the one that followed the post-Civil War Reconstruction era. While a substantial (but declining) number of conservative white Americans might object to the modern nation that the rise of African-Americans and other minorities has made possible, I am convinced that both a majority of Americans, and a critical mass of white Americans, will not accept the loss of the country that most of us have spent so many decades building together.

But to be effective, this resistance needs to be cultivated and given direction. The reactionary affront to America, and the danger it presents, requires Democrats and others who believe in a diverse, egalitarian future to act decisively to counter the Callais decision; this requires unvarnished descriptions of where the right wants to take the country, a positive vision of the future that lifts all Americans, and a concrete road map for getting there. The intellectual con job of the Court’s decision, and the open depravity of former slave states moving to eliminate the fruits of the civil rights movement, may sooner rather than later prove to be Pyrrhic victories for the white supremacist GOP.

Re-establishing enforcement of the VRA is hardly the only battle that must be fought in order to re-establish a more democratic and equitable modern America, but it is most definitely a cause that illuminates the larger stakes of our moment even as it’s deeply critical on its own terms. The way the Court has acted as a battering ram against the gates of democracy requires that court reform be central to future pro-democracy advocacy. As Jamelle Bouie remarks, “If the Supreme Court is going to act as a partisan institution — as a super-legislature whose judgments override the decisions of voters on the thin basis of ideology — then the only path worth taking is to discipline and transform the court with all the tools Congress has at its disposal under the Constitution.” Here, we should again note again the continuity between the Callais decision and other absurd recent Supreme Court rulings, such as the presidential immunity ruling.

But court reform, as important as it is, constitutes just one front in a far larger battle. Democrats need to think in terms of a democratic transformation that decisively moves the country forward — not just politically, but economically and socially as well. This is not the first time the U.S. has stood at the brink of necessary, dramatic change. As Zimmer puts it, “democratic progress – any attempt at leveling existing hierarchies of race, gender, religion, and wealth – will inevitably lead to a massive countermobilization orchestrated by the forces of reaction. The framers of the Reconstruction Amendments understood this precisely. They sought revolutionary change. Their goal was not merely to restore a status quo ante, or to reform a system that wasn’t worth preserving; they aspired to transform the nation [. . .] as an exercise of practical realism.”

The Callais decision, with its barely-disguised goal of making America white supremacist again, may be the most powerful argument to date that defenders of U.S. democracy have no choice but to think bigger and bolder than ever. And as daunting or even impossible as it sounds, such audacious thinking will necessarily include confronting and discrediting the ideology of white supremacism itself, without which any future pro-democracy reforms must be deemed to be incomplete, and ever vulnerable to renewed waves of reactionary hatred.

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One of the biggest myths in politics today is that Donald Trump’s supporters are just a gigantic monolith, a group of people who will say whatever he says and believe whatever he tells them to believe.

While there are many Americans who will change their opinions to suit Trump’s, it’s also true many people support Trump for their own reasons and reasons, which may not be compatible with his form of governance and the agenda that he has been imposing since he became president for the second time.

It is certainly the case that a lot of Trump voters are super fans of his and really do view him as some sort of blunt instrument to attack a culture gone awry in their opinion.

But there are plenty of people also who don’t pay attention to news and who may not be religious at all who supported Trump in 2024. That matters because these people are, in many cases, up for grabs this year and in years to come.

So why did they vote for Trump? Joining me in this episode to discuss is Stephen Hawkins. He is the global director of research at More In Common, which is a research organization that does political polling and psychological analysis of voters to analyze why it is that they have certain opinions, and what opinions they might have in common with other people who vote differently. They released an extremely large survey earlier this year called “Beyond MAGA” that’s very much worth your time.

This is an audio-only episode. Access the episode page to get the full transcript. You can subscribe to Theory of Change and other Flux podcasts on Apple Podcasts, Spotify, Amazon Podcasts, YouTube, Patreon, Substack, and elsewhere.

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• Latino evangelicals are reshaping American politics, politicians and parties should take notice

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• In 2024, Trump was betting bigly on ‘unlikely voters’

• Charlie Kirk built a powerhouse organization based on finding needy young people 🔒

• What does it mean for Democrats’ future that many black Americans don’t like them?

• Why attacking Trump will not be enough to stop his movement

• Mentioned paper: “Belief in a Dangerous World Does Not Explain Substantial Variance in Political Attitudes, But Other World Beliefs Do”

Audio Chapters

00:00 — Introduction

10:11 — ‘MAGA hardliners,’ the hardcore Christian nationalists who see Trump as divinely destined

15:51 — ‘Mainline Republicans,’ party loyalists who don’t follow news much

17:47 — Politics as a cognitive style and deeper antagonistic divisions

22:50 — ‘Anti-woke conservatives,’ a more secular group that is oppositional more than affirmative

32:27 — The ‘reluctant right,’ a younger group that knew little about politics

36:51 — Did Elon Musk’s ads in Pennsylvania win the state for Trump?

42:43 — ‘New traditionalists,’ young men with very strongly misogynist viewpoints

53:48 — Younger Trump supporters favor more extremist media figures

58:03 — Reactionary religious identity as an act of youthful rebellion

Audio Transcript

The following is a machine-generated transcript of the audio that has not been proofed. It is provided for convenience purposes only.

MATTHEW SHEFFIELD: So, before we get into the findings that that you guys have been compiling over the past several months on this report, tell us about your organization. Where’s the name come from and like what, are you guys doing?

STEPHEN HAWKINS: There’s a member of Parliament in the UK named Jo Cox, who was serving a district in the central north part of the United Kingdom, and she was a vocal proponent of the country accepting Syrian refugees and other Middle Eastern, North African refugees at that point. This is in 2016, and as a result of that support, she was publicly attacked and ultimately murdered by a white nationalist, effectively a neo-Nazi.

And as he was killing her, he was saying Britain first. Britain first. And so there was an outpouring of support across the UK. It was a historic moment, somewhat similar to the Gabby Giffords moment in the United States, but obviously with a sadder outcome. And the phrase more in common was taken from Jo Cox’s maiden speech in Parliament, her first time taking the floor of House of Commons, where she talked about her constituents having more in common despite their religious and ethnic and other differences.

And [00:04:00] so since 2016, since her passing More in Common has been working in the United Kingdom, France, Germany, Poland, Spain, the United States, and now in Brazil on understanding these forces of division. Why are we so divided relative to. Relatively quieter periods in her past? How do those differences relate to views on subjects like identity?

How do they relate to our beliefs, and especially to our psychology? And we work with social psychologists and political scientists to bring the language of those domains into polling. And then we conduct national studies. We do a lot of focus groups, and we try to help make sense of our time so that government leaders, business leaders, civil society, can better communicate with the public and better understand what’s happening during very confusing and concerning times.

SHEFFIELD: Well, and, yeah studies in cognitive psychology have pretty conclusively demonstrated that political ideologies and attitudes and partisanship they are manifestations of deeper values and even cognitive styles themselves. So in other words, the, epistemology of someone, in many ways, epistemologies, they are really what most prolonged controversies, social controversies are about.

And that’s not something that I think conventional political analysis has realized yet. People tend to think that, oh no, it’s just about the issues or just about the candidates, but that’s not what the, that’s not what the data suggests, right.

HAWKINS: Well, actually, it’s a really interesting point that you raised because I don’t think that there’s a static answer to that question. I think that, and this is my hypothesis that we’re gonna be exploring over the coming year with a revisiting of. Questions that we posed for our foundational study in the United States, which was [00:06:00] called Hidden Tribes.

We released that in 2018. And I think that the hypothesis that I’m curious to explore is, it the case that in an earlier period in the United States, in the earlier 20th century, we had common picture of the country, or similar pictures of the country, but different values. For instance, some people had a strong value towards authority and loyalty and wanted to see a harsher, more draconian, more orderly immigration system.

And others want to see a more empathetic, more universalist approach, more forgiving approach to immigration. But both are kind of seeing the same image. And now we might have seen that as the conflict has become more hostile. And we do know also from the political science that affect polarization has risen in the United States, meaning that the.

The emotional register of the conflict has gotten much worse between Republicans and Democrats in recent years. Do the underlying values matter as much anymore or has the conflict taken on a more tribal nature where it’s just that group is one I dislike, I know my team and I prefer it. And the underlying psychology of values takes on a secondary role when the conflict becomes about the group hostility as opposed to the underlying things that maybe brought the conflict into being.

SHEFFIELD: Well that is, I mean, it’s definitely worth exploring. And there are some pieces in, in, in the, report that we’ll discuss today that I think I have some, relevance to, what you’re saying.

So, okay, so the report though, that we’re gonna be talking about today though, is one that your organization released a couple months ago that is exploring the idea of that people who supported Donald Trump in 2024 that they did so for, differing [00:08:00] reasons. And that while people might want to, label all Trump supporters as sharing the same beliefs or sharing his beliefs what your findings suggest is that there’s a lot of people who may not even know fully what Trump believes or, wanted to do. And that they voted for him, just because they didn’t like Joe Biden or for, a variety of other reasons.

So let’s if you could talk about the four groups generally, but before that talk about how it is that you guys ascertained that there were four groups and how many people you were, pulling in the survey here.

HAWKINS: Great. So this Beyond MAGA project was very extensive and did a lot of repeated polling. So all in, we had 18,000 survey participants, including almost 11,000 Trump voters. We conducted, we’ve now conducted eight waves of polling within this framework. The original poll where we did the classification was among 2,500 or so Trump voters.

We included questions in what’s called a cluster analysis, so the input variables that went into cluster analysis related to attitudes towards constitutional questions, orientations towards President Trump and descriptions of him questions of loyalties between President Trump and the Republican Party and other questions of sort of that vein.

And then what we used is a method called K-means Cluster Analysis, which allows you to identify similarities in the responses across your sample, and then group people together on the basis of that similarity. And so there’s an observed homogeneity across the subgroups that we identified here.

And so we identified four: MAGA hard liners at 29% [00:10:00] anti woke conservatives at 21%, 30% that we refer to as mainline Republicans. And then the final 20% who fit into a group we call the reluctant, right?

‘MAGA hardliners,’ the hardcore Christian nationalists who see Trump as divinely destined

SHEFFIELD: L et’s talk about these, the four groups here. So I think the, group that is probably most famous and most devoted to Donald Trump is the MAGA hardliners as, you call them which is obviously a very apt name. So this group is, tends to be more evangelical than the other groups.

It tends to be older. And it tends to have a very, what scholars now pretty much call a Christian nationalist viewpoint about politics. So tell us a bit more about the findings with this group please.

HAWKINS: So the MAGA hardliners, that’s a good introduction, are distinct relative to the anti woke conservatives in that they are not as likely to have a college degree. They’re less likely to live in suburban or urban areas, and they are three quarters, gen X or baby boomers. So they skew older. About nine and 10 are white.

And this is a group for whom MAGA is not just their political preference, it’s not a transactional thing, it’s part of their identity. They say that being MAGA is an important part of their identity. A majority of them say that. And as you alluded to with the Christian nationalist point, they’re also likely to say that supporting President Trump for them as part of living out their faith.

They believe that God intervened to save President Trump’s life in Butler, Pennsylvania when assassination attempt happened. And they trust President Trump more than any other messenger or commentator in general when it comes to understanding American politics, what’s happening in the country. They have a strong antipathy towards progressives, Democrats undocumented or illegal immigrants protestors, the L-G-B-T-Q movement.

And so President Trump plays a very interesting and important, arguably central role in the lives of [00:12:00] many MAGA hard lidars because he is defining the moment for them, we refer to him as playing a kind of grand narrator role in their lives.

The MAGA hardliners are a group that would’ve been derided, perceived to be derided by the coastal elites, whether it’s the Hollywood class, whether it’s the Ivy League professors in academia.

And this is a group that Hillary Clinton referred to as a basket of deplorables. And they’re aware of that. Evangelical white Christians not feeling like they’re respected by progressive left at all. And so President Trump also plays this kind of redemptive role in the sense that he is powerful, he’s wealthy, he’s part of the elite, and he says, I respect you. And they feel that way.

They very much feel that they’re respected by President Trump and not by Democrats. And they transgression that President Trump plays in opposing progressives and defying their social norms is very much part of the appeal for them too. We had a great quote from one of our participants in this survey who said, President Trump is like a giant flashing orange middle finger, and I love that.

SHEFFIELD: Yeah, I literally have that in my notes as quote. And that role as you guys characterize it, is that, that Donald Trump is a blasphemer for them. And and, it’s because, they do see, non traditionalist Christianity as-- they see it as a religion.

Even if the people, who are not religious, they don’t see it as such. and so that’s, I think that’s a, huge part of, what they’re doing.

They also, as you mentioned, with regard to his the assassination attempt on him in Butler, Pennsylvania that was, I mean, the, number is striking. It’s 94% said that God had saved him for that moment. And it was much lower for everybody else. So 56% of mainline Republicans are only 44%. [00:14:00] Anti and then 9% the reluctant right. So these are the people that are, the floor in his support base is, what it looks like because they see him as their instrument against modernity in a lot of ways it seems like.

HAWKINS: I think it’s a bit harsh to say an instrument against modernity in the sense that modernity encompasses technological advancement and a broader set of social changes. And I don’t think that they’re opposed to the wholesale arrival of modernity, but I do think that they’re frustrated with the cultural direction, especially that the progressive left has defined.

I think this is a group that would be very compelled, for instance, by the critique that Curtis Yarvin has made in referring to the Cathedral which he refers to in his writings, which are, which is effectively the idea that Silicon Valley, Hollywood and academic worlds and the publishing worlds-- basically our cultural sense-making institutions and the information, infor, the information economy as well as our moral direction-- has all been defined by a kind of common agenda of secular liberals, and that’s been the case effectively for about 60 years in this country. I think that is the critique that would be maybe not formulated in those terms, but that’s the frustration, maybe more narrowly than modernity wholesale for the MAGA hard liners.

SHEFFIELD: Yeah. Well, I think that’s perhaps what they might say, but you know, it’s also manifesting in terms of what they think about vaccines and other topics like that. So, yeah, broadly speaking though, it’s, yeah, it’s this idea that ‘the world has gone mad and that departed from the, righteous beliefs that we have,’ generally is what it seems like.

‘Mainline Republicans,’ party loyalists who don’t follow news much

SHEFFIELD: Okay. So then the other group which is the largest group the mainline Republicans, so, talk about those. I think to some extent [00:16:00] people might think that people who oppose Republicans might think that this group doesn’t really exist anymore, but in fact, they do.

HAWKINS: That’s right. They do. And they’re among the largest groups at 30% mainland Republicans. I also think of them as default Republicans in the sense that I think they would’ve supported Romney in 2020 or 2024 or 2016. I think that they would have supported Nikki Haley had she gotten the nomination.

These are people who just lean conservative. They are more, they’re religious on average. They transcend generations and racial groups. This is the most racially diverse of the four segments. They’re not especially politically engaged. And so when they express support for President Trump, unlike with the MAGA hardliners, where they would be able to say, here’s the reason, and this is, Trump said this, and this is the issue.

And I heard Trump say this is a rally. But the mainline Republicans, it’s more that they trust the president, they like him, they’ll speak in briefer terms. They have a general attitude towards things. They dislike Democrats. And it’s, kind of, it’s less informed because politics just isn’t a part of their day-to-day.

And so they make up a really crucial constituency though because they’re numerous, right? They’re three in 10 of his voters, and they are going to be slow to break from the president, not because they agree with everything that he’s doing, but because they’re not paying attention to everything that he’s doing.

And they’re, orientation towards conservatism and towards being a Republican is in their minds, likely something that they will always embody. And so they’ve kind of made up their mind about the basic question of who they’re gonna support, and they’re gonna be slow to move away from that.

Politics as a cognitive style and deeper antagonistic divisions

SHEFFIELD: Yeah, that it, their conservatism is, a cognitive style more than it is a, an affirmative political ideology. It’s just, there, these people are not out there reading Breitbart or, [00:18:00] watching Newsmax or something. These are people, if they would look at news at all, they’re, what, reading the New York Times if that,

HAWKINS: can you say more about cognitive style? What? What do you mean by that?

SHEFFIELD: Well, I mean in the sense that so there, there was a study that came out a, couple of years ago, I think it was 2024, I believe, and that was talking about the importance of authority. that’s, so it was a meta study looking at cognitive modes and it, was comparing it to value based ideas.

So, they were, it was saying that, well, actually, it’s just simply the idea that there’s a natural ranking to the world and that’s the way it is. And, so therefore, anything that kind of departs from that is going to be inherently wrong and also ultimately unjust. And so that, that’s manifest in, in, in with, in political ways, but it also manifests in a number of other ways in terms of, like people who were like, organizational members in some other capacity that they resist change or resist new members or new ideas just because they think that it’s risky.

HAWKINS: Very interesting. We’ve, been exploring this idea of natural hierarchy as well. And we’ll be writing about it in the coming year.

SHEFFIELD: Okay. Yeah. Well, and I’ll, put the link to the study in the show notes, but I’ll send it to you separately as well. I think that’s probably the, it seems to be the most data-driven of the research because, like there’s, there, there are a lot of. People that have, argued, for things like right wing authoritarianism or moral foundations and, generally speaking, these frameworks tend to be externally imposed from the top down rather than based on the bottom up through data aggregation, I would say.

HAWKINS: And so top down in this case, meaning from by the scientists.

SHEFFIELD: Yeah. [00:20:00] So it’s using the, it’s, these are operating within degrees of freedom of the analysts rather than emerging from the data set organically, is what I would say. So this, idea of hierarchy is, it is an emergent belief in the meta study that, that I’m thinking about here. But if you haven’t read it, then I, it’s hard to have a, substantive discussion about it.

But maybe we’ll we’ll have to do another one once you

HAWKINS: We will do another one. Yeah, I’d love to opine on that. We’re with Hidden Tribes. We’re, doing a systematic analysis of different theories, including Moral Foundations theory, including work by Karen Stenner on authoritarianism. We also included some questions that relate to hierarchy. We’re looking at questions that measure in group identity, strength, things like this as predictors of where people land on questions that are very salient to our political division today. Whether that’s support for Trump, that’s views on immigration, views on trans issues, et cetera.

Because we’re, trying to figure out what is, what are the strongest psychometric variable relationships to the questions that are most divisive now? And it’s, not obvious that the questions about values are the ones that are most predictive, as you’re suggesting here on, with the critique of Moral Foundation’s theory.

We have used Moral Foundations theory historically, and in our 2018 report, found that it was correlated very well with our seven tribes. Particularly the foundations of authority, loyalty, and purity, which are the ones which define conservatives, relatives to relative to liberals.

But what seems most alive in the data to us now are these intergroup hostility measures, which are really showing the strongest relationship to where people land on political questions today, which is, it’s an alarming signal. And I’ll just share one other data point that we just, we haven’t published this, [00:22:00] is just data that we collected in the last six weeks or so.

But we asked a question about whether Americans think that the other side of the political side is a cancer and whether it needs to be extricated from society. And 52% of Americans roughly identical levels across Republicans, Democrats and Independences opted to describe their political opponents as a cancer.

And we see high levels of people expressing support even for reeducation camps. We’re gonna do some work to make sure we know what people believe Regie reeducation camps are before we publish that. But the. The emotional hostility is what seems to be in the foreground right now, much more so than values differences based on our preliminary analysis.

‘Anti-woke conservatives,’ a more secular group that is oppositional more than affirmative

SHEFFIELD: Yeah. Well, and, that’s definitely the case with the third group that we are, we can talk about here, which is the anti woke conservatives. That this is a group that is extremely negatively polarized like that’s seems to be their primary motivation. They, don’t necessarily know, many of them don’t know what Trump’s agenda is, or they don’t really care about it, except as a way of, stopping the Democrats who they see as evil.

I mean, literally let you guys poll on that question. And, they’re the ones that were the most likely to agree on it. And, the concept of wokeness is, I think. Has been really effective for for Trump and his supporters. and it’s interesting though, because this, label, it, is, I mean, it is just a relabeling of previous belief systems that have, that they, it is like every few years re Republicans will come up with a new label and say that this is this new type of, liberalism and it’s different from the ones before in a [00:24:00] uniquely terrible way.

And it’s a threat to America, so before it was political correctness. And then before that it was multiculturalism. And then before that it was, hippies just generally speaking. So it’s like there, this, but, it always gets, just slightly tweaked a little bit differently so that it can be put forward as a, unique different threat. And, I think that’s seems to be, really effective for these, anti-woke conservatives in terms of their motivations.

HAWKINS: I think I view this question a little differently than the way you framed it there. I, think that with our hidden tribe study in 2018, we differentiated between traditional liberals and progressive activists and traditional liberals, I think could be fairly described. As the inheritors of the hippie worldview, and many of them themselves may have been hippies, traditional liberal skew older, and it’s a universalist worldview.

Everybody should have peace. Everybody should have their rights. Everybody should be respected. It’s a multiculturalist worldview. They don’t differentiate, well, differentiate meaningfully between religions or racial groups. They, they, believe in humanity and they’re the sort of people who would have the coexist stickers on their bumpers.

And they believe in the scientific process and they believe in the large role of government to try and bring about better conditions for everybody. Progressive activists, I think are a different variety of it’s a different variety of worldview in that it looks very much at group identity and power as the primary lens through which to understand society and the primary lens through which to intervene to make society better.

And so the, primacy of racial identity, of gender identity of sexual orientation is more reminiscent of a kind of Marxist way of thinking where you’re policing people into a hierarchy of lower power, higher power, oppressed, [00:26:00] marginalized, and then doing the sociological thinking and the policy thinking in those terms than it is simply a continuation of the traditional liberal perspective.

And so I, think that it’s, and I say this as somebody who worked on the progressive left professionally for several years, having sort of converted. I grew up in the conservative worldview. I grew up in a Republican home and then I was an active Republican in into my college years here in Washington dc And then I.

In the Obama years, became a Democrat and a liberal, and then went to work in progressive activism. And something happened between the, in early Obama years and the activists activism of 2016 through early 2020s. That felt like an inflection point, not just the continuation of previous trends. So I, think that there’s more to it than simply a rebranding exercise by Christopher Ruffo and others to make everything be about wokeness.

And I think it’s, been challenging to define wokeness because of how. Well, I just tried to do it and it took, it’s taken me about 10 years to get a good definition going. And so I think a lot of Americans, a lot of conservatives couldn’t precisely define it. But I think the anti woke conservatives probably could, and their frustration would be at a sense that there’s too much emphasis on group identities and that’s counterproductive.

SHEFFIELD: Although, they have that sense about people on the left, that they believe that’s a, their viewpoint, but they also don’t feel like that’s bad, that Christian identity politics is wrong or that they can’t even see it. It seems like. And so, yeah, I, so I’m not saying, so when I say that it, this is a rebranding of previous labels.

I’m not saying that it’s that there’s not nothing that there’s not anything there. I’m saying that these are just labels that were used. So if you go back and look at.[00:28:00]

HAWKINS: Mm-hmm.

SHEFFIELD: Russia Limbaugh transcripts, where you look at, 1970s or eighties books by Alan Bloom. He had a Closing of American Mind book.

It was basically this same critique. So it’s, like, yeah, there it is. Like they’ve discovered that there are people on the left who do have a different viewpoint of what liberalism should look like, and that they see that as uniquely threatening. And not incorrectly necessarily as tied somewhat to, some post post Marxist viewpoints or epistemologies.

HAWKINS: Mm-hmm. Mm-hmm. Yeah, I think that’s right. I mean, when we ask, we have a chapter on wokeness in the report, and we ask about whether people think that our, culture broadly including our media, has been ruined by the progressive left. And the numbers are very high among anti woke conservatives and my hardliners.

But almost regardless of how you formulate questions around wokeness, whether it’s about cancel culture, whether it’s about transgender issues, you see a big drop off with the mainline Republicans in the reluctant right, who just, they’re not as engaged on the culture war issues. They’re not listening to Ben Shapiro, or reading Breitbart, or Dan Bongino, or any of the other Daily Wire guys, for instance. And so they’re not versed in this. And if you talk to ‘em about wokeness, these less politically engaged Republicans, they have a story to tell you about something that happened at their daughter’s school, or they’re not sure why this Marvel character has been cast by someone from an ethnic minority, or it seems like you can’t say this word anymore, but they haven’t stitched it together into a philosophy and defined that and then said that they’re against it.

But for the anti-woke conservatives and the MAGA hardliners that’s been done, they have an opponent and it’s been defined.

SHEFFIELD: Yeah. [00:30:00] Well, and suggest also that in terms of the change that you were talking about that, it seemed to happen during the Obama years on the left in your observation. I think it, it, it might be that, that the activists of, these groups, they, they overestimated the public support and familiarity with their epistemologies, and with their political issues.

And so they thought, okay, well now, like, and the best example would be about trying to move immediately into transgender rights without having had this explanatory movement that existed before that laid the groundwork for same-sex marriage rights. So in other words that, a lot of people were, in the closet who were lesbian or gay. And so people didn’t know that they knew people who were that. A lot of heterosexual people.

And so, it, it took a while for them to become comfortable, people who might have had these mainline Republican viewpoints to realize, oh, well, if this person, my colleague, is not trying to convert me to homosexuality like that’s, that is a, like, I, I know a number of, elderly people who had that viewpoint for, a number of years that they thought that it was something that could happen.

And and you see that also with this belief that, being trans is contagious somehow. And like it’s literally just a re recapitulation of it. and so many of the arguments that are used against trans rights, I mean, they are literally the same arguments that were used against people who were gay or lesbian.

HAWKINS: Right. I mean, I do think that the, age component really does matter here. I mean, we’re our most recent analysis. On, I mean this has changed the subject a bit, but on Iran and Israel and inflation, like all of those issues correlate well with [00:32:00] generation and across the four types. Just something I want to emphasize is that the MAGA hardliners and anti-war conservatives, their median age would be somewhere in the sixties likely.

And then as you move to the mainline Republicans and reluctant right. It drops down considerably. And so yeah, generation is really important here. And I do think for these questions around gays and lesbians and transgender people, the generally racial differences are really important to, to underscore.

The ‘reluctant right,’ a younger group that knew little about politics

HAWKINS: I think that just leaves us with a reluctant right. To define, right?

SHEFFIELD: Yeah, that’s right.

HAWKINS: So the reluctant right. Is did you wanna say something about that?

SHEFFIELD: Oh no, you can go into it to go.

HAWKINS: Okay. Sorry. Didn’t wanna pre up you. One fifth of the Trump 2024 Coalition. They’re the ones that are in discussion right now because it’s a dynamic group. We did some polling at the end of 2024, right after the midterm elections actually, that showed that among across the whole population actually there was a significant misperception of the priorities of the Democrats, where significant numbers or actually on average, Americans thought that the priorities for Democrats were in this order, abortion L-G-B-T-Q issues, and climate change, and they thought Republicans priorities were immigration, inflation, and the economy.

And of course, most Americans top concern in 2024. And indeed their top concern today is economy inflation. And so that mismatch between seeing Republicans is focused on the right big picture questions. And Democrats being focused on activist issues was something that for the reluctant right, helped them see President Trump as the right answer to their concerns in 2024.

And so the reluctant right, is disproportionately represents those younger voters, young men, of color, who decided who to vote for in [00:34:00] 20, 24 weeks, or even days before the election, and did so in a pretty transactional way. They thought Donald Trump would bring back a better economy, lower unemployment, lower prices, and that Harris had some kind of progressive agenda, or at least wouldn’t be as competent on the economy.

And so now 18 months later, the question is whether those voters are happy with the economic performance that Trump has provided, and they’re increasingly disillusioned with the war in Iran and what that has done on questions of inflation. And so we’re seeing that now over a third of the reluctant right, are expressing some regret about supporting President Trump.

And they describe him in critical terms when we ask them to grade President Trump’s performance across issues. And overall he gets grades in the fifties or the low sixties. So he’s getting Fs on average from the reluctant right now, who are underwhelmed by his performance, and see him as increasingly as an irresponsible decision maker.

I’m happy to get into the Iran questions more, but I think that might be further afield in the conversation.

SHEFFIELD: Well, yeah, we can get into that, but I did, yeah, want to just touch about their, inclination a bit further though. So like, last year the Pew Research Center came out with a study looking at how Americans consume news. And one of the findings that they had was that younger Americans, they don’t look for news that they’ve happened upon it essentially because they’re not, it’s not something that’s an, interest to them.

They say that they don’t have time for it. And, that matches what you guys are talking about here with the reluctant right, that these are not people who are, as you said, are, consuming right wing media and they have no idea, might not have any idea who Dan Mino is.

Probably not. And, I’ve never heard of Laura Ingraham or, so, but they like, watching comedy. And so [00:36:00] they they, might happen to, like Joe Rogan or one of these other people, like the Theo Von and, those people, they were pro-Trump in 2024, and it was so it was, a, vibes based viewpoint of, rather than an issues based viewpoint, except, in terms of like the broader, more specific things.

Well, who, what’s your plan on, social security or taxes or whatever, it was just more, and maybe not vibes entirely, but some of it was, well, I think Kamala Harris is, an airhead or I think, Donald Trump is a good businessman. And he says he’s going to, I mean, he had a sign literally that said Trump low prices, Kamala high prices. Like that’s, it is as easy as you can get to explain what the message that he was trying to push.

Did Elon Musk’s ads in Pennsylvania win the state for Trump?

HAWKINS: Yeah. and the big, message that he was pushing in the final stretch before the election was the $450 million that he and Elon Musk put into the, he’s for you. She’s for they, them. Ad campaign, which you know, very successfully in my interpretation, painted her as someone who was ideological to the point of surrendering her critical thinking and supporting something like incarcerated illegal immigrants, having access to gender reassignment surgeries that were publicly funded.

And it was an effective putting of the finger on the scales against her that I think helped tip the election in his favor. And that was, I don’t know this for certain, but it been the most well-funded presidential campaign ad in history.

SHEFFIELD: Yeah. Well, I’m not sure that particular ad was that effective, just because television ads are not effective in the scholarship. Like they generally are not. But on the other hand, I, [00:38:00] that’s a, larger, it’s part of a larger overall message which I do think was effective. Just simply because like that was a thing, a message that the, the, anecdotal political people, like the guys that talk about guns on YouTube, or driving around in the mud, like hiking or whatever, weightlifting, like the, that was a simple message that they could use. And then push to their audience.

Because I just don’t, I think, people have ad blockers now, like they love ‘em. I love them. And the internet’s a lot nicer when you have an ad blocker. And so, but not to say there weren’t any effects on it, but generally speaking, the scholarship is pretty clear that in presidential elections, they don’t have much of an effect.

HAWKINS: I think I’ve just seen that the, testing of that ad somehow got released and showed that it swung certain swing voters towards him in a meaningful way. But then, the question is whether the at a sufficient scale, people saw the ad and, then whether those are the people who changed their mind or not.

SHEFFIELD: Yeah. Well, and I guess the other thing that that I say on it, on ads is that when you test an ad, you are automatically altering the perception state. So you, in other words, you are getting people who are volunteering to watch an ad. Like most people hate ads. So like, to the extent that it does anything on them in a controlled setting, in a lab environment, if you will, that’s an altered state and it’s not a field appropriate.

But it, but of course all pulling is that way. So like, I mean, it’s, you can’t, it’s hard to say. I like, that’s when, when you look at in the polling industry, it is a common topic and I think that journalists who talk about polls tend to overstate the degree to which the certitude can be ascertained especially if it is [00:40:00] involving self-assessment.

Because opinions change rapidly, on a given day, especially for people who have inco beliefs. That, so it might be effective in that moment, but on the other hand, if they don’t remember it, did it have an effect? And how could you measure it if it had an effect? It’s hard to say, like, and so that’s why I, would say that, like these, more advocacy type media, so like if you look at, this point now, video, political video is now dominated by the right.

So you’ve got, Ms. Now, which, and then, which is, a full service channel. And then I think you’ve got a democracy now, which is a further left channel, but they’re not full service. And that’s pretty much it. Like there is no alternative really to Ms. NBC or sorry, Ms. Now. Got it. That right. Whereas on the right, you’ve got a bunch of alternatives to Fox and that, collectively they, they produce a volume of output and then you got talk radio and, YouTube hosts and whatnot. So it’s just, there’s just this massive flood of content into YouTube and other social media sites that the broader left just doesn’t, seem to be interested in it. In doing this kind of advocacy media, from what I’ve seen.

HAWKINS: Mm-hmm. Yeah. Yeah. Well, I think establishing causality and interventions is really challenging for the reasons you mentioned. And of course, we know there are decay effects of things that are reported seconds after watching a video aren’t sustained a week later. But in any event, the, three data points I’m just tethering together are one.

An awareness that in, those lab environments, flawed but best available data we have, that showed meaningful relative to other types of interventions and other types of a high degrees of efficacy and persuading people towards Trump to the overwhelming scale of the intervention in the final weeks of the [00:42:00] campaign, as I said, half a billion dollars.

And then three is just the data point that we know that there was a strong association with between Democrats and trans issues that carried through the election there. So we’ll never know entirely whether it was the causal factor, but when you, when, Trump won by such a narrow margin, like 1.3, 1.5% of the popular vote the right way to think about that is that anything that had any appreciable effect had a decisive effect because any of the 50 things that mattered, down the final stretch, it likely was, enough to make the difference between him winning and losing.

SHEFFIELD: Well, there’s just any number of things that could have done something and, they’re all worth considering.

‘New traditionalists,’ young men with very strongly misogynist viewpoints

SHEFFIELD: All right, so one of the other big findings in the report beyond MAGA that you guys did what we’re talking about here is you did a, focus on younger Trump supporters.

And we’ve talked about that many of them are kind of reluctant right people, so they’re not very engaged and not particularly aware of, of what he’s doing or, what he wants. But there is another subset of people that that you guys are calling the new traditionalist. And that these are people who, especially younger men who have much more negative attitudes toward feminism, toward women in some cases and to, or women’s independence.

And this is research that, a research topic that a number of organizations have been trying to delve into. But it is difficult to do this type of research. So tell us a little bit about that, if you would.

HAWKINS: I would sure. Yeah. So we’re, we refer to it as an emergent new traditionalism. And the distinction might seem superficial, but the reason we decided to call it emergent new traditionalism rather than new traditional lists. So rather than a group of people, but it’s a broader trend, is that it’s not, [00:44:00] there aren’t clear boundaries around this phenomenon.

And we found it hard to identify people who matched a lot of criteria at the same time. So for instance, gen Z Americans show a kind of frustration and fatigue and underwhelm with American democracy, and that’s a pretty general trend. There is a very low level of active hostile feeling towards Jewish Americans and Jews more generally in the American population, but it’s there at choice levels three, four or 5%.

But that’s much smaller than, for instance, the level of support for a strong president who, challenges the limits of his power and does things that that might take away power from Congress or that might ignore a Supreme Court decision. and then, so there’s, a lot of converging threads here.

I’m mentioning too, anti-Semitism and a kind of loose level of commitment to the Constitution. And then you’ve mentioned a third, which is this thread of a reconsideration of gender norms. And it’s been hard to get the right language on this because part of what we’re seeing is people saying that they think that the man should lead and the woman should follow.

And that just feels like a reversion to traditional gender norms, but we also see it pretty high levels. An affirmation of the idea that women should have the freedom to choose whether they go into a career direction or into a home and family direction. And so it’s getting the right language around the gender questions has been challenging.

And then the fourth thread I’ll just put in here as well is this belief in religion and a return to religiosity, which is something which there’s been a lot of discussion about and it’s been very hard to measure as well. And I think I just wanna mention [00:46:00] from a methodological point and data collection point, part of the challenge here is that the way that polling is working now is primarily through convenience sampling, data collection processes where you’re paying somebody some amount of money to, on their phone or on their browser, take a 10 or 20 minute survey.

And across panels across not just the United States, but across the world really, there’s been a challenge of getting younger men to participate in these surveys. And countries might only have 1% of their population on these survey panels, and so you use demographic controls to try and get good representation, but it’s challenging to one, get survey participants who are younger men to join onto panels.

And then two, it’s challenging to ask younger people to have sustained attention towards an activity for 15 minutes that’s not that interesting to them, which could be like a long political survey. So I think in general, the data collection effort to understand the precise levels at which we are seeing things like.

A reconsideration of constitutionality, a return to gender norms that are more traditional antisemitism. All of these questions have some error bars around them. I think because of the challenges with the data collection effort.

SHEFFIELD: Yeah. Well, and a, some of those challenges probably are relating to the idea that younger people have less of a sense of community especially if they’re not in school. So like that’s, was the, is obvious ready source of community right? And you have to go to it. But once you’re out as a young adult and you’re not in school for, whatever way the, there.

So there is a pretty strong sense of that, that there isn’t community where, I am in the sample. So, 28% of the younger Trump voters in the [00:48:00] sample said that they agreed with that, that they didn’t feel community where they live, but also the non-Trump voters, that 27% said the same thing.

HAWKINS: Yeah.

SHEFFIELD: and this was a, notable difference between older Americans who, who did seem to have more of a connection with their community.

HAWKINS: That’s right.

SHEFFIELD: And so this, and then the isolation is even higher with young men. There were, it was 30% as, I noticed. And then there also is the, a profound sense of precarity among a lot of younger Americans.

this is also an in income based scenario here that we’re talking about. That, people who have lower income obviously have a more precarious existence. Some people have said, oh, well, there’s no truth to the idea that the Trump supporters are motivated by economic anxiety. That is true that many of them are economically comfortable, like the, anti woke conservatives in particular.

But you know, they’re absolutely is the case that, the younger Trump supporters. Do seem to, feel at risk. And now it is. And we should say also that, I mean, the, for the non-Trump voters, feeling anxiety was even higher. So 43% of them said that they felt anxiety whereas only 29% of the Trump younger people said that.

HAWKINS: Right. And that anxiety doesn’t only relate to economic wellbeing. I think you’re, right on when you say that lack of community is, generates a sense of anxiety too, because there’s just less affirmation, community, less of a sense of companionship throughout daily life and the challenges that it brings forward and more time on social media, which I think the evidence will bear out, has generally been harmful to people’s cognition and psychology and emotional wellbeing.

But I think that this is among the most important [00:50:00] overall trends for the country to be watching is, Gen Z in general is not a continuation of millennials. I mean, there’s some arbitrariness about where you define a generation as beginning and ending. So we’re using Gen Z and millennials and baby boomers as because they, tend to be used by pollsters and by other demographic researchers and so on as shorthand for different categories of people.

But those Americans who grew up in the 21st century have not known military success, have not known a functional American politics that was not defined by division and polarization, and ideological conflict, have not known an economy that seemed fair to them, and have less confidence in general in our institutions.

Because whereas millennials were raised by baby boomers who believed in our institutions on average, especially in the fifties and sixties and into the seventies, for Gen Z, they’re growing up in an era where Americans broadly have lost a lot of trust in our institutions, including in our news media, but also in Congress.

And that trust in our institutions, broadly across three branches of government, across the private sector, across the military, is on the decline. And so they’re the inheritors of the disillusionment that has been on the sort of this characterized the last 50 or 60 years in this country. And while some of the data suggests a kind of revolutionary energy in the air, for instance, sympathy with the murder of the United Healthcare CEO by Luigi Mangione. And 20% of younger voters, millennials and Gen Z saying that there could be [00:52:00] cause for political violence.

Something we found in this study we, in qualitative research, when we do focus groups with folks, we don’t find them actively trying to advance or supporting a kind of revolutionary energy. But the dissatisfaction is a dangerous condition, and the, potential for it to be harnessed in negative directions is concerning.

But it’s concerning for its own sake that we have an emerging generation that does not feel that its institutions are serving them and is reconsidering everything from the constitution to how men and women work to work together, because of a lack of confidence in what they’ve been raised into.

SHEFFIELD: I think that’s that sense of institutional failure, it’s something that people who are in charge of social institutions don’t seem to be aware of, I think.

Because institutions worked well for them so well, that in fact that they’re in charge of them that it’s hard for them to put themselves into the mindset that, well, actually tens of millions of people think you have failed. And it’s an uncomfortable viewpoint. And so I can see why they might resist it.

any in-depth polling or focus group study or, other method that looks at Trump supporters in a very significant detail, it always finds this and it always finds this in particular with younger people across ideology. and, it also, this, discontent it does also surface in terms of the media figures that younger Trump supporters tend to admire.

Younger Trump supporters favor more extremist media figures

SHEFFIELD: So you guys asked them about specific individuals and of who, do they agree with? And 10% of them said they agreed with Nick Fuentes, the rate, the [00:54:00] neo-Nazi activist and live streamer, 17% said Candace Owens was somebody that they agreed with, another person who was explicitly antisemitic. But, they were not the number one Joe, Rogan was at 25% as someone who they agreed with.

But Elon Musk actually was their number one person, although in, that’s un unfortunate also because he also has made a number of racist and anti-Semitic statements. Although I think perhaps people may not know that about him as much ‘cause he doesn’t do that as constantly as Fuentes or, Owens.

But, these figures like Owens or, Tucker Carlson, that, that tend to push conspiracy viewpoints, they’re reflecting a suspicion of institution that their audience is feeling and that’s, that is what draws them to them. if that makes sense. That, and then they, absorb the more extreme beliefs after that, or alongside the general discontent.

HAWKINS: Yeah, I mean, when you’re anti-Semitic, I don’t know that’s necessarily a reflection of institutional distrust so much as.

SHEFFIELD: Oh, well, no, I’m saying they get that later. So in other words, they don’t come into it in many cases having any familiarity or, interest in antisemitism. In other words, yeah. So like they just are dissatisfied with, societal institutions and they hear someone saying, oh, life sucks and these people are bastards.

You are right to be angry at them. Then, that then they get the more extreme beliefs handed to them after that because it makes a, a in its own logic, they’re, giving you a progression to say, well, if you believe this, then you should believe me on this one, and you should believe me on that one.

Like that’s the, method of, how it seems to be working. And it’s, and, I think it’s why people [00:56:00] often look at the audience of Nick Fuentes, I mean, his audience is filled with, Hispanic young men and black young men that on its surface, you wouldn’t think that would be possible.

But, it happens because of, I think, because of what I’m saying, that, he gives them narratives that, that are broadly at least arguable and then, pushes other stuff on them later.

HAWKINS: I, yeah, I think in the particular case of Nick Fuentes, what I have heard him say is that he discovered that there was a real taboo around antisemitism and anti-Zionism when he was, I think, in his college years. And that was a kind of moment of revelation for him that there was some transgression and some energy to be had around violating that norm specifically.

So I think it’s pretty deeply entrenched in who he wants to be and what he wants to talk about. And it’s disturbing that he’s cultivated any following at all, and we’re still, that others are willing to. Help raise his profile and validate him or dismiss his viewpoints as merely being naughty and not dangerous.

And the distinction needs to be made. It’s dangerous to be an active celebrant of Adolf Hitler or to say that you celebrate Joseph Stalin’s birthday and it’s disturbing and we should not be trivializing these viewpoints.

SHEFFIELD: Yeah, absolutely. And and not underestimating them either because I think there is some people who, do try to say, oh, well he just has a few thousand people, ‘cause there was a report that came out a couple of I guess a couple weeks ago that, was arguing, well, well he’s only got, a few thousand people who pay for him.

And it’s like, well that’s pretty much how any creator works. That’s how any publication works, the people who read the New York Times are vastly outnumber the people who paid for the New York Times. So [00:58:00] you shouldn’t miss that point. I would say.

Reactionary religious identity as an act of youthful rebellion

SHEFFIELD: So the, other thing though about this, group of the emergent new traditionalists is that they in line with what you were saying about Fuentes, seeing antisemitism as a an act of rebellion, is that this group generally seems to view religion in that way, at least a significant percentage of them.

That the act of, being religious is in their mind an act of rebellion. Compared to what other groups say either older Trump supporters or non-Trump supporters, they. They don’t really agree with that. and I, that’s very significant and I think that’s what drives, there’s there has been a lot of discussion about, whether younger people are becoming more religious, but, I think what your findings, and Gallup and some others have, added some additional precision here, which is to say that no, it’s young Republicans who are becoming more religious.

And it, and for some of them it’s an active oppositional defiance. And just as an example, there was a somebody who was a more of a right-wing atheist, Ayaan Hirsi Ali, who announced she was converting to Christianity because she hated liberals. And that, that seems to be a viewpoint that a lot of people in this demographic that you’ve, that focus on here seem to agree with that in some sense.

HAWKINS: Well, well, I, think that there’s it’s not one storyline only. I spoke to a recent Stanford grad who had converted to Catholicism and is part of this kind of burgeoning, emergent new traditionalism. And for him it was very sincere. And it was, I think, operating in the backdrop of a culture which has been described as lacking meaning.

And I think that for younger Americans, maybe younger people in the West, broadly. There’s a lack of orientation [01:00:00] towards what the good life is, how to have it, what matters in the world, who you are, who you should be. And religion offers answers to those questions. I think that there’s a transgressive element to it in that for people who’ve grown up in the 21st century, multiculturalism, pluralism, secularism have been the waters that they have grown up in, especially if they grew up in coastal areas or elite areas.

And so there is this element of defiance and rebellion in what they’re doing. But I wouldn’t underestimate also the degree to which they’s this sincere desire for a substantive orientation in life that they’re not getting elsewhere. And I think particularly with young men who I think are floundering and failing in a lot of ways, a bit of structure is something which they’re looking for in addition to just the motivation of it being rebellious.

SHEFFIELD: So it wasn’t even the majority, but you know, for a good chunk of ‘em, it is an active rebellion as they see it. But yeah, like, for the, a lot of people are deriving community from it and they’re deriving philosophy from it and, as in, more economically prosperous times, conspicuous consumption might have been the way that a lot of people found meaning in life, if you will, or at least made them stop thinking about whether there should be meaning in life. But that’s not even accessible for a lot of people.

So, people, if you can’t just buy stuff, then you’re gonna start looking elsewhere for meaning. And so these are all things that people who, want, to protect, democracy, need to start thinking about more. I, not just having more economic opportunity, but also offering real coherent worldviews other than just simply well get a job and buy stuff.

Like if that’s doesn’t seem to be working for a lot of people because number one, they can’t get a job. And then number two, if they can, in a lot of cases they can’t afford anything, so. There has to be more than just [01:02:00] simply trying to get, people’s stuff.

HAWKINS: Yeah.

SHEFFIELD: So, all right, so this is I, we’ve, I think hit, this is such a comprehensive report here that we couldn’t possibly have talked about everything that you guys noted in your findings here. So we’ll have the link to the full report. So if anybody wants to keep up with you personally though where, would you direct them?

HAWKINS: Me personally, you can follow me at shawkins on X and you should go to the MoreInCommonUS.com website and sign up for our newsletter.

SHEFFIELD: Okay. Sounds good. All right. Thanks for joining me, Steven.

HAWKINS: Thanks for having me, Matt. It was a pleasure.

SHEFFIELD: All right, so that is the program for today. I appreciate you joining us for the conversation, and you can always get more if you go to theoryofchange.show, where we have the video, audio, and transcript of all the episodes. And if you are a paid subscribing member, thank you very much for your support and you have unlimited access to the archives if you would like to become a free or paid subscriber. You can do so on Patreon at patreon.com/discoverflux. Or you can go to flux.community to subscribe on Substack.

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Since the public release of ChatGPT in late 2022, large language model artificial intelligence systems have become the most rapidly adopted technology in human history. Last March, ChatGPT’s website had 5.7 billion visits, while its competitors Claude and Gemini combined for another 3 billion.

Despite how much people are using these services, however, AI still has many critics who argue that they are nothing more than simplistic pattern-matchers that are vastly overhyped.

While the critics are underestimating what you can do with these systems, they do indeed have a point. LLMs excel at many abstract reasoning tasks, but because they have no somatic, embodied connection to reality, there is still a lot that today’s models struggle with. Full cognition depends upon the ability to designate “this” in the world and to compare “what it’s like” based on lived experience.

Love it or hate it, this technology has already changed the economies of every country, and this process is only just beginning. No one can say what will happen everywhere, but one thing seems evident: As abstract knowledge of facts becomes commodified, human somatic adjudication will become more valuable than ever before. The future will belong to people who can think across multiple disciplines and who understand what truth looks like, both broadly and in particular.

All of this is the topic of a recent essay that my friend Nils Gilman, the former associate chancellor at the University of California–Berkeley and deputy editor of Noema magazine, recently published about future-proofing your career in the age of AI that is the focus of today’s discussion.

The video of our conversation is available, the transcript is below. Because of its length, some podcast apps and email programs may truncate it. Access the episode page to get the full text. You can subscribe to Theory of Change and other Flux podcasts on Apple Podcasts, Spotify, Amazon Podcasts, YouTube, Patreon, Substack, and elsewhere.

Related Content

• Big business and government are adopting artificial intelligence, what can it do for the rest of us?

• AI is not the main problem—how people use it can be

• How you think about minds influences how you treat others

• Richard Dawkins and his Claude Delusion

• AI content is here to stay, laws and norms need to change accordingly

• Why mediocrity just might be the key to innovation

• An ancient Greek philosophical tradition has become extremely relevant in the social media age

• To build a better future, we must never stop imagining and working for it

Audio Chapters

00:00 — Introduction

06:56 — Large language models’ limitations are where future jobs will flourish

15:41 — AI supplementation and the human role in improvement

26:14 — Analogies for AI adoption and disruptive technology

34:50 — Art, reproduction, and the value of authenticity

41:11 — The jobs of the future will be at the intersection of somatic and abstract reasoning

46:44 — Liberal education and metacognitive skills

54:14 — Porting knowledge from within time and other disciplines

Audio Transcript

The following is a machine-generated transcript of the audio that has not been proofed. It is provided for convenience purposes only.

MATTHEW SHEFFIELD: And joining me now is Nils Gilman. Hey, Nils. Welcome back.

NILS GILMAN: Glad to be here again.

SHEFFIELD: Yes. And your article is about a very important topic that will only become more important, I think in the intervening months and years especially. But it has a premise though that I think some people, perhaps many people on the political left, would strongly disagree with. A lot of people seem to think that large language models are not capable of anything, that they’re all just a big scam, and that they don’t they’re not able to do anything.

GILMAN: Yeah. Look, I think it’s worth noting that there’s no technology that’s been adopted this quickly ever in history. And there’s a reason for that. The post-ChatGPT 3.5 models that have been rolling out over the last three years are capable of things that are really, really extraordinary.

Things that for a long time were seen as almost impossible holy grails of achievement pattern recognition [00:04:00] activities. And most notably with the most recent generations of large language models, the creation of text, whether that’s code the whole vibe coding trend prototyping, but also writing for many purposes.

I’m not sure that LLMs have yet to create a great piece of literature. That requires some imaginative additions that we can talk about a little bit about what those things are. But, for things like answering emails, various kinds of agentic purposes, drafting boilerplate for legal purposes or for, regular corporate communications, things like this.

These are really extraordinary tools that are rapidly accelerating the ability of people to produce content. Not necessarily always the most elegant or creative content, but a lot of content we need to create does not necessarily need to be elegant or creative. And for that kind of stuff, it’s massively increasing productivity and output.

And so I think anybody who says these are just stochastic parrots or mediocrities, they may [00:05:00] be on one level correct, but it may be irrelevant because for many purposes, those technologies, these technologies are going to be more than good enough for the purposes that people are, are using them.

SHEFFIELD: Yeah, I think that’s right. And in a lot of ways in-- from a, just from a calculation standpoint and some other text processing standpoints, software was already capable of doing this before LLMs. But of course, the only people who were really having access to that were computer programmers.

So if you, if you knew how to do various programming languages, you could do this stuff, a lot of it. Whereas what we’re seeing with the large language model is that this is kind of a-- it’s an expansion of capability to regular people. Because most people are not wizards at Perl or have a lot of experience in PHP or some other language.

And these chatbots can write that code also. So like, there’s-- I think there’s a, there-- To some degree, people are judging them on the initial [00:06:00] ChatGPT 3.5 that they had heard about and which was remarkably less capable.

GILMAN: Yeah. And, look, I mean, people have talked a lot about AI hallucinations, and those things are very real. I mean, I personally, in my own, my own practice, I use AI a lot to do research, and you always have to double-check the work. Because sometimes they do make up... they do this less than they did a couple generations ago but they still sometimes either, either make up articles or citations from whole cloth or don’t necessarily have the best take on what the article or the book in question that they’re citing is.

So you always need to check your work. But I will just note that, insofar as this might be a substitute for an undergraduate research assistant or graduate student, graduate research assistant, those things can happen with human research assistants as well. So, you can’t necessarily-- You always have to check the work of anybody who you’re outsourcing a function to, whether it’s a machine or a human being.

LLM limitations and cognitive science

SHEFFIELD: And there, there is still some truth though, of course as you touched on, [00:07:00] that a large language model is inherently limited in certain things. And that’s what the focus of the discussion here will be about.

But so within the cognitive science framework that I’m developing that which is based on the dual process theory of Daniel Kahneman and others they lack what I call somatic reasoning.

They are not embodied, and so therefore they-- there, there are certain things that they cannot have reference to. But also they do not have a stake in the world, and so therefore the their ability to both visualize the world and model it for, especially illustration or conceptual purposes, is limited.

But, most of the text that people are generating in their own life isn’t really about, well, which thing is above this one on the picture? Or where is the red handlebar in the bicycle? That’s not-- those are not questions that for a lot of purposes that people are having to deal with, [00:08:00] unless you’re an artist or something like that.

GILMAN: Right. I mean, look, one of the terms that people throw around in computer science to describe this is that the current generation of large language models lack a world model. That is an ability to understand the broader context in which they’re producing the texts that, that they are in response to prompts.

Melanie Mitchell, the CS researcher, has described this as a lack of embodied knowledge. That’s one way in which one can say why these machines lack a model of the world, because they don’t have a body that places them in a specific phenomenological space. and so they create strings that of words or tokens that will be coherent in themselves, but may not actually be in direct correspondence with whatever they allegedly are describing in the outside world, because they have no way of actually verifying whether the thing that is in the outside world actually that they purportedly are describing or purportedly trying to work on, actually [00:09:00] is the way the textual stream that prompted them to produce this content, suggests.

And that, that is one major source of mistakes and hallucinations and, stylistic infelicities and so on that these machines continue to do. But again, I think you and I are in agreement that even though they have these kinds of limitations, they still can be very useful for a great number of purposes.

And they clearly are going to be changing the way people do their jobs, because many jobs involve things that involve rote production of text in one way or another, and those things are going to become rapidly commodified in as these technologies are rolled out into, into workplaces and, and into people’s r- everyday lives.

SHEFFIELD: Yeah. And the other thing is that, the, the technology was primarily just about statistical relations with the lexical tokens within the model originally. That’s mostly what it was. But now there’s a-- the-- it’s-- there’s a lot [00:10:00] of supplementation to that core technology using things called retrieval augmented generation. So where they go out and search the web for the specific topics or where they are relying very heavily on training. So that’s where they are interacting with humans that correct outputs.

And so like-- and then a credit-- a lot of credit has to go to, to the people who are doing those corrections because that’s really where the core of the improvement has been has been made.

And, and, and there is, there is some interesting promising research out of a new company by one of the early founders of AI, Yann LeCun, who is working on a world model generation. Although it’s not tied to robotics, so I don’t know if there may be limitations on that as well.

But on the other hand, sure looks like there’s a-- they’re, they’re going in the right direction there.

GILMAN: Yeah. I mean, so I-- Yann LeCun’s a very interesting example. Your listeners will probably know that he used to be the head of AI for Meta, [00:11:00] Facebook, and recently left to start his own company specifically because he feels like the current generation of large language models, because they lack this idea of a world model that we were, we’re referring to here, are going to hit some kind of a limitation in terms of their capacity.

And so he wants to think about a really, a different kind of architecture. This is at, at this point, Yann is a brilliant guy, and if there’s anybody who can accomplish this, it’s probably him. But it is experimental research at this point, so we don’t know, I mean, I think he would be the first to admit this.

We don’t know for a fact that this is going to work and what it actually would mean to build a n- new generations of artificial intelligence that did have a world model. And how exactly that will be instantiated, I think remains to be seen.

SHEFFIELD: But in any case, this is I think perhaps the comparison is the early automobile that, and in a lot of ways they were unreliable and a lot of-- they had a lot of limitations in terms of how far they could go. They didn’t have a lot of horsepower, but you know what?

They were still incredibly useful and that was a rapidly [00:12:00] d- d- adopted technology. And it’s, that’s, that’s where I see where we’re at right now.

GILMAN: I always like whenever I think about a new technology to make a car comparison, because everybody kind of understands what cars are and what they do and how they have radically changed the way we live our lives. And I do think that, obviously it’s an analogy, so you don’t want to exaggerate it.

But I think that there’s a number of things that the analogy actually helps us to understand. One is that, was there a lot of technological disemployment? Well, yeah, people who were, breeding horses a lot of those jobs went away. The number of horses in New York City fell from a couple of million to a coup- a couple tens of thousands in the course of the first two decades of the 20th century.

Obviously, that was a dramatic transformation. If your business was horse breeding, you were going to be put out of business. But lots of other jobs were created: auto mechanics, gas station attendants, obviously car, automobile manufacturing workers, the commodity supply chains to produce all of that.

Like, so there-- new, new things came along. [00:13:00] So that’s one thing that’s worth noting. So there will be some technological disemployment from certain categories of work. But then the other thing that I think the automobile example really highlights is it’s not just that the automobile with the internal combustion engine, let’s just say, changes the way we move around mobility for individuals, is they end up, it ends up changing everything, about our economies, where we work, the kinds of jobs we have, the morphology of our cities, the rise of suburb- suburban living people’s sex lives. Like, automobile-- the rise of the automobile changed a great many things beyond just the direct employment implications of changing mobility services, if you want to put it that way.

And I, I think there’s every reason to believe that LLMs are likely to be similar. It’s likely to change, the way we w- the way we work, the way we relate to each other, our, our sex lives. Like, there’s lots of things that are going to be changed as a result of this technology. And this brings me to my third point, [00:14:00] which is a general point that I think I always want to underscore when everyone talks about trying to-- or when everyone tries to think about forecasting the implications of a technology.

And that is that what a technology does in the lab, and the way an individual uses it, particularly an early adopting individual uses a technology, doesn’t necessarily tell you very much about what the larger social implications are going to be of that technology when it’s rolled out at scale. So let me just give a different analogy or a different example that can show you what I mean.

Airbnb was originally dreamed up as a way to sort of meet people when you’re traveling in a couch surfing application, so that it would change kind of, for people who, after the pandemic, wanted to be able to travel but couldn’t necessarily s- afford to stay in hotels. And I think it worked great, and th- there was a lot of early adoption for precisely that kind of reason.

But as it scaled up, it started to have all sorts of implications that went beyond what anybody at Airbnb had even contemplated, which is that, at scale, it suddenly meant that many, many [00:15:00] apartments were being taken off the market in central-- desirable central city locations because, people who owned those apartments figured they could make more money, with a series of short-term rentals than they could with renting to long-term-- for long-term people.

So this ended up hollowing out the residential structures of many central cities. And that’s had deleterious effects in, particularly in smaller cities and tourist popular cities. It’s been quite malignant, which has, then required more kinds of legislation to be able to deal with those sorts of things.

So in general, what I would just say on that, on that point is that it’s really important not to think that just the way in which something gets used initially is going to tell us directly what the implications are when rolled out at scale.

AI supplementation and the human role in improvement

SHEFFIELD: Good point. And it’s also a reason why people who are concerned about the abuses of this technology, it’s important for them to be involved in how it is conceived and how it is regulated and how it’s discussed in the public mind. So, [00:16:00] but yeah. So specifically though, there, there-- We don’t know for sure, as you’re saying, how, what kind of changes the much broader application of, of LLMs is going to be within society.

There will be many that are not even being done right now. For sure, that’s the case. And it raises the, the question that I think is worth considering in terms of the personal applications, which is kind of what the focus of what we’re going to be talking about here today, is that some people I think very rightfully refer to AI not as artificial intelligence, but as intelligence augmentation.

That is that it is-- you should think of it in that way. This is not some int- alien intelligence that’s going to take over the world. No, this is just a way for people to augment their own minds and to do a lot more things with their own thinking. And that’s probably something you agree with, I presume, right?

GILMAN: I, I largely agree with that. W- another way to think about it is as a [00:17:00] prosthesis. I think that there are two implications of that that are worth teasing out a little bit though, right? One is that the augmentation will allow you, all of us, to do things much more quickly. Just think of a thing like a calculator, right?

Calculator allows us to do... if you’ve got a scientific calculator, quite advanced things in terms of the crunching of numbers that doesn’t re- used to require-- would’ve used to required long, laborious, working out numbers by hand if you want to multiply or divide large numbers or, take a cosine or a sine or what have you.

These were com- relatively laborious calculations that now can be done literally with a c- push of a couple of buttons. And so it can rapidly increase the rate at which one does these kinds of calculations, which can accelerate all sorts of processes, right?

But there is a downside to this anytime you’re talking about the ability of technology to augment a particular capacity. And that is that it often means that, like, the native capacity, if you want to call it that, that the humans [00:18:00] had, will atrophy, perhaps quickly within an individual and certainly over time as the either social or maybe even biological affordances for being able to deal with the pre-technological situation no longer exists.

And, I’ll just give an example that everybody who is, let’s say, 35 or older will remember. We didn’t used to have Google Maps, right? And so all of us had, when we lived in a space, to have some kind of a mental map of what the city we were living in is or the city we’re visiting is.

Maybe we had to have a physical map in order to look it up if it was a new place. But we all began to make mental maps as we walked around a city. I mean, I moved to several new cities, in the 1990s after I finished college and, one of the things I had to do in each case, it, it wasn’t something I even really thought about, but it-- I just naturally created a mental map of cities when I moved to them or when I, when I visited them.

I don’t really do that anymore because I have the map in my pocket, and I’m not even sure I could do it with the same facility that I was able to do it in my 20s because I haven’t had to do it in so long, right? So [00:19:00] there is this risk whenever you create a, an extension of a, of, of a particular human capacity that if you o- automate the technology that allows it to be done with relatively low effort, that you’re going to lose the native capacity to do it.

Now, is that a bad thing? Maybe, maybe not, right? The need for the kinds of strength that other primates have declined as humans developed tools for all sorts of physical things, right? So that’s why human beings are much less strong than, a gorilla or a chimpanzee or, our, our other near neighbor primates evolutionarily speaking.

Did that make us worse? No. We figured out other ways to use tools and to socially cooperate in order to be able to achieve the ends we wanted to as social primates, right? But it did mean that over time we lost some of the physical force that we would have had that our ancestors probably had, a couple million years ago.

So I think that those are all things we do need to think about whenever we roll out a technology that, like, one does lose... the technology that augments [00:20:00] or extends some particular capacity can also, over time erode the ability of that, that, that capacity, that native ability within, within a particular human being or certainly within a community that comes to rely on that technology.

SHEFFIELD: Yeah, that’s definitely true. And, and that’s extremely relevant in the context of primary education because, you, you see so many students who are just farming out their assignment to a chatbot rather than doing it. But although on the other hand, that raises the other question, which is maybe that assignment wasn’t a very good one to begin with.

Because, like, there is, I think in not just education, but, like, a lot of certifications for professional certifications, they rely on the memorization of things that are of absolutely no relevance to anyone. So, like, just as an example, so from my background in i- in computer technology, like there’s some [00:21:00] certifications where they would require you to memorize some obscure command flag on a, on, on a command that which you do use frequently, but you would almost never use that particular command.

And so what, what value have you gained by, by memorizing that flag? Not really anything. Especially because you can-- most people don’t even use that command in that way. And so, like, and, and, and there’s just, just a variety of things where that is the case. And, and then you’ve also had the what, what one could call a cartelization of a number of different professions, such as the legal profession.

Many states, they don’t require you to go to law school, and I think that that’s the right, the right attitude. But a lot of states do. Most states do.

GILMAN: Right. I mean, look, let’s just give-- to use the mapping example of this sort of forced memorization credentialization requirements. Time was that London [00:22:00] cabbies... london is this enormously vast city, right? This, scores of villages that grew together. And it’s very complicated figuring out how to drive around in London.

It used to be that if you wanted to be certified to drive a cab, a black cab in London, you had to pass a test of what was known as The Knowledge, which is the ability to drive from any one place in London to any other place with the shortest possible route, and you would be tested in order to be able to be certified for that.

And because London is so big, this was like, often took years. It typically took two to three years for s- for somebody who wanted to become a, a taxi cab driver in London to basically have the entire map with the shortest route between any two spots within London memorized inside their head. And this it’s actually a really interesting classic example of neuroplasticity because the part of the brain that does that kind of mapping would actually physically grow in these London cabbies.

The posterior hippocampus, I believe, is the part of the brain that that is affected by, and it would actually grow. And, this was-- there was a reason for this originally, right? Before you had mapping apps, [00:23:00] you wanted to be able to rely if you got in a cab in London, that the cab was going to take you across town in the most efficient possible way so that they wouldn’t ring up extra charges or what have you.

There’s a reasonable quality to that requirement. With the, rise of mapping apps, anybody can drive an Uber and it’ll tell you, Google has solved that problem, and now people don’t have that kind of knowledge. I wonder how many people there are who are, who ha- you know, will ever have that knowledge again.

Now, is that a human loss that we no longer have black cabbies in London who have The Knowledge? I wouldn’t say so. I would say that was two or three years of their life where they weren’t making any money. They were investing in growing their posterior hippocampus as a job requirement, and it was a job requirement.

It was a real job requirement. But we don’t need that anymore, and that’s going to save several years. You can become a taxi cab driver who can efficiently get across town in London overnight with the technology. That seems to me a straightforward improvement in the productivity of taxi cab driver, uh um, recruitment in London.

[00:24:00] And similar things I think are going to happen for, yeah, as a result of LLMs in all sorts of other fields. There’s going to be much lower barriers to entry because you don’t need to have that kind of knowledge. I’m not sure I totally agree about the law example though, because in the case of a law degree, the stakes are really high.

It’s not just that you’re going to get across London more slowly if the, L- if the LLM, driven mapping app, s- doesn’t give you the shortest route across town. But, you may incur, tremendous amounts of civil or criminal liability if you hire a lawyer who’s not qualified for the job.

And because there’s a lot of-- there is in fact a lot of specialty knowledge that one needs in order to be an effective, litigator, lawyer in general I would think it would be rather risky for one to rely entirely on LLMs. On the other hand, I think many of us have, before we go to a lawyer now, or before we go to a doctor, or before we go, to a therapist, we may start by asking an LLM, “Give me the basic outlines of this.

What do I think [00:25:00] this contract ought to look like? What are typical pieces of boilerplate that I should probably discuss with my lawyer about whether I need to have this in the contract?” So that you can go in as a more informed consumer when you’re dealing with a professional lawyer or or a doctor or what have you.

So again, like I think this is just going to not displace the doctors or the lawyers or other kinds of people who have specialty knowledge, so much as it’s going to change the relationship between how-- or, or the relationship that clients have to those practitioners and also change the way those practitioners mobilize the knowledge that they have, right?

So, I remember something my mother used to say to me when I was a kid. She said, “The second best thing to knowing something is knowing where to look it up.” And it’s sort of a quaint phrase at this point, but you know, now we all know where to look things up. You start by going to an LLM, and you always gotta be m- you always gotta be mindful that maybe there’s going to be some sort of hallucination going on.

But again, could you really always rely on Encyclopedia Britannica to tell you what was, what was what about a particular subject? It was pretty good, but like, there’s been a lot of evidence now that it’s not as good as, the [00:26:00] crowdsourced Wikipedia in many cases, right? So, I, I would say that we should take these technol- these technologies are radically going to reconfigure the way we relate to various knowledge bases, but we shouldn’t assume that it’s going to m- you know, wholesale displace those things overnight.

Analogies for AI adoption and disruptive technology

SHEFFIELD: yeah. Well, and, and the encyclopedia context is, is another good comparison because I re- I remember when Wikipedia was first coming online and I was indirectly in the orbit of Jimmy Wales, the co-founder of it. And like it was controversial when Wikipedia first came along. Like people, they thought, “No, this is, this is wrong.

An encyclopedia that anyone can edit, this is, a way that the world’s going to be filled with misinformation. It’s going to be filled with lies and inaccuracies and trolling.” And to an extent that certainly does happen on Wikipedia, but the community is now large enough that they have developed protocols and methods to really cut down on that.

And, and so at, at this point, while [00:27:00] you, you’re not-- nobody’s going to be out there citing a Wikipedia article in a, in an academic study or something like that, at the... It is the starting point if you are i- unfamiliar with something that people have been going to now for, more than 20 years that it’s, it’s since it’s become mainstream and and it’s changed the world in a, in a lot of really positive ways in, and in ways that its critics, I don’t think ever fully admitted that they were wrong about what it could be done, what you could do with it.

GILMAN: People rarely admit that they’re wrong in general, Matt. That’s my, my, my observation is when people get-- occasionally you get people who admit that they made a big call wrong. We have some people doing that in politics these days. But usually people just, if they turn out they were wrong, they kind of just turn the page and pretend that they didn’t actually believe those things.

SHEFFIELD: Yeah.

GILMAN: I don’t expect a lot of mea culpas coming out of the AI doomer or boomer crowd when we achieve neither doom nor cornucopian [00:28:00] plenitude.

SHEFFIELD: Yeah. Yeah. Well, it’s the, the, the phrase that, And I for- I forget who, who coined it, so I, I can’t credit them. But yeah, just it-- this is a normal technology. This is what it is. And, so to that end, though as productivity’s increasing there’s, there’s still going back to the, the, inherent lack of capacity that it does have in some ways where certain professions, and this is what your article that you recently published is about, is that certain jobs cannot really be done by an LLM.

And they, they-- because they have no physical stake in the world, they also are not accountable. And so someone always is going to have to be there as the endpoint. So go-- walk us through a bit of of your argument here.

GILMAN: Yeah, let me, let me say that I think one of the things that’s really important to note is that for the kind of work that LLMs are, or the kind of tasks that LLMs are very [00:29:00] good at at this point they’re typically not a whole job anywhere. A computer programmer, right, is not just typing code all day, right?

Most of the things that you can do that where you have to type your fingers those are the kinds of things that I think LLMs are going to be largely replacing over time. But that’s not the only part of a job, right? The part of the job is, just to give examples from computer science. It’s, collecting feature requirements from customers, prioritizing those things deciding, what order one wants to do things.

All the sort of meta processes associated with developing code still aren’t going away quite yet. I mean, I think those things are likely to be commodified over time. Or to take the lawyer example we were going to. It may be that the LLM can help you write your brief, but figuring out your legal strategy with a customer, fig- with a client, figuring out the business risks that they want to mitigate, if we’re talking about commercial litigation figuring out how risk-tolerant they are about taking a case to trial as [00:30:00] opposed to settling.

Those are all things that require complex human negotiations and typically I think are not going to be going away. And I think those functions are actually going to become even more relatively valuable, right? So this is some basic economic theory, right? If you have, two inputs into producing some good and one becomes a lot cheaper, then the other one becomes relatively more valuable, right?

So if we’re thinking that objective reasoning is the thing that’s being largely, commodified by LLMs, and we think that the production of, of words and, whether those be computer code or written language is also being rapidly commodified, the question is what remains? And I think that for most jobs, those things are not going to completely go away.

Your job’s going to be highly reconfigured, though. You’re going to be expected to produce a lot more, for example, or interact a lot more with clients, or go to more meetings or so on. And so that’s, I think, where the value in a lot of jobs is going to migrate to, is the ability [00:31:00] to do those kinds of things that require emotional intelligence, things that require creating social consensus, things that require ethical judgment, things that require questions of taste.

All of those kinds of things I think are going to become relatively more valuable as the actual execution of things becomes relatively easy to do.

SHEFFIELD: the, the irony is that the, the conferences and your conference calls and Zoom meetings that everybody hates about their jobs, in a lot of ways, those are actually the most essential things even though y- they are often regarded with infamy. And, and, and a chatbot, of course, can be in the meeting, and Zoom obviously has already integrated those types of features.

But yeah, that, that, that type of, of the integration of judgment, of presence, of sensation of other people’s responses and ideas and feelings, they can’t really-- They can’t do that.

GILMAN: Right. I mean, so [00:32:00] let me give an example, just personal example from yesterday. I mean, I was interviewing I was talking to somebody who is potentially going to do some contracting work on my house. And, I wanted to hear, like, what her idea was for doing this work. But really the thing I was sitting there judging was not-- was do I trust this person?

Do I think this person is going to have the taste and the judgment to do the things that I want to do when I’m traveling and she’s working on the project and I can’t be there to oversee it at every single second? That quality of me making that judgment of her was one that I would not have trusted to outsource to a machine, because ultimately I have to look her in the eye.

I have to have some confidence in myself that like, when I give her the keys to my house, it’s going to be-- it’s going to look better after she’s done with it than, than worse, right? And that’s, that’s a, that’s a judgment issue that like, to this, to this point, I don’t think people yet are willing to give up on and I think may become even more valuable.

Likewise, for her, it’s not just about whether she can execute this. She’s trying to sell me, right? She’s trying to sell herself to me in the course of that [00:33:00] conversation. And that’s again, something she can’t just do by writing a bunch of stuff down. She’s got to do it partly by having a meeting with me and making me feel that I, I, I’m-- I, I would be wise to put my trust in her, right?

So those kinds of things I think are not, that’s not going away. And there’s lots of other things that I think are also not going away, things that involve convening and human, human bonding of various sorts. Those things are also, I think, going to become relatively valuable, relatively common kinds of descriptors of jobs.

So the irony is, there was a, there was a little bit of a meme I think when it was this four or five years ago, you’ll probably remember better than me, Matt, but like, this idea of “wordcels” versus “shape rotators” that was sort of going around the Silicon Valley, these two kinds of minds, and shape rotators were engineering mentalities who, you know, like to think about things in in very linear structured ways versus wordcels, who suppose-- And this was initially s- s- developed as kind of a joke and then turned into a kind of a serious thing. If we take it somewhat semi-seriously, maybe more seriously [00:34:00] than it should be, what’s actually turning out is that the kinds of things that shape rotators are particularly experts at are the things that are relatively commodifiable by LLMs, whereas the kinds of things that wordcels typically pride themselves on the facility with which they use language, whether in written or oral form, those things are actually harder to commodify away.

What I think is going to be really a threat, though, in all of this is people who are mediocre at, at either thing because mediocrity is, achieving a reason-- a, a, a fast but mediocre outcome. That is the thing that these technologies currently are really great at extreme-- achieving something truly special that really connects in complicated human ways with a variety of stakeholders, that’s as yet a, a frontier that they haven’t reached is what, the way I would put it.

Art, reproduction, and the value of authenticity

SHEFFIELD: Yeah. Well, and, and another comparison I think that might might be interesting in this context is, is art. [00:35:00] So we’ve already reached before The, im- image generators came along. Art had already been commodified. So, the, the idea of reproduction of paintings is, that was done by a computer decades ago.

Like, if, if you wanted to have a, a, a Van Gogh in your house or, a, a Da Vinci or whatever, you could do it by, by just having a, a printout of that picture. And then, at the same time, the, the, the formulaic artistry, painting, sculptures or whatever, that weren’t original if you wanted those things, you could easily get those.

And, and, and, and it did, unfortunately, make it harder for people to make a living being an artist because you could now have high quality or mediocre, whatever you wanted of those works in your house. So that did decrease the, the number of people who could make a living off of that.

But you know, the, the image generating at this point, I don’t see [00:36:00] that as having a major impact on visual art because we were already there. And the same thing, like I used to work as a web designer that industry basically almost entirely got destroyed before the large language model because of s- websites like Squarespace and services like that, that people, they realize, “Oh, well, I don’t have to have a great website.

I can have a mediocre website that costs 50 bucks. I’m going to do that. Or I can even have one that’s even shittier and have it for free.” And so, like, I-- That was very dismaying to me, I’m needless to say, but this was not something that was that AI did. And so a lot of industries that I think people, might be saying, “Oh, well, the, the chatbots are going to ruin the economy for these...”

Well, it was already ruined har- sorry to say.

GILMAN: Yeah. I think one essay that I read many, many years ago in college originally that I’ve come back to again and again is this famous essay, maybe the famous, [00:37:00] most famous essay in art criticism of the 20th century which is entitled “The Work of Art in the Age of Mechanical Reproduction” by Walter Benjamin a German critical theorist.

And he published this book in the mid this essay in the mid-1930s. And it’s not a coincidence that while, when he published that essay, he’d been busy putting together this big project collecting unbelievable amounts of information about Paris in the middle decades of the 19th century about 75, 80 years before he was working on this project, including a huge number of pho-photo photographs of old Paris.

And so he reflected a lot particularly about photography and how that changed art. And he notes in the essay that, it used to be there was a whole, as you were alluding to, Matt, a who- a whole sort of industry of people who would be portraitists for middle-class families who wanted to have a family portrait.

And they, the family would sit and, there’d be an oil painter who would create a, a painting of the family that they could then hang on their wall or pass down from one generation to the next. When photography, daguerreotypes [00:38:00] initially and then photography come in, that rapidly... It does two things.

One is it massively expands the market of the number of people who can do this. Now anybody, you, you can go and takes, a few seconds to sit for a family portrait and, and it becomes much, much, much cheaper to produce that. So a lot of these painters go out of business, right? Because, or they have to become photographers.

It also changes the nature of painting, right? Because now painting is no longer about exclusively or primarily trying to create verisimilitude to real life, which is what typically portraitists, or particularly not very good portraitists, would try to do. Now you begin to realize that painting, is applying oil to a two-by-two canvas, and the c- explosion of creativity within painting in the second half of the 19th century and into the 20th century is really without precedent in the history of, in the history of, European European art.

So, there is a way in which the commodification of one kind of thing [00:39:00] sets the stage for another kind of flowering of, of creativity. And I think it’s also worth noting the other big concept that Walter Benjamin has in this essay, is he says, “So what is it, then, in the age of mechanical reproduction, the difference between a picture you have of the ‘Mona Lisa’ and the actual ‘Mona Lisa’?”

And he has this term that he uses that he calls aura, and it’s almost a kind of a, a metaphysical or mystical quality that he says people ascribe to the original, right? That when you stand in front of, in the Louvre, in front of the original “Mona Lisa” with a huge crowd of other people who are all snapping photos of it, you feel like you’re in the presence of Michelangelo in some sense as he created that painting, right?

Whereas when you see the reproduction yourself, you can see the actual-- even if it’s the same size as the actual original, it’s not, it doesn’t have that same kind of quality. It’s not-- And it’s not just because it doesn’t have the same textural quality. Even if you pr-pr-produce something that was an almost identical forgery, once you know it’s a forgery, and this is a very [00:40:00] close facsimile that Matt Sheffield or Nils Gilman has painted as opposed to Michelangelo, it just doesn’t have the same quality for people, right?

And I do think that there’s going to be many kinds of things that as LLMs and other kinds of, AIs are able to produce vast amounts of slop, as people like to say, the value that you- people are going to ascribe to a authentic real person meeting or, seeing a play of human beings live on stage, I think those things will become increasingly valuable.

And I think that’s borne out by the fact that, the r- the inflationary prices, the rate of inflation for live events has been far outstripping the, the baseline rate of inflation. So, how much does it cost to go to a, a ball game now compared to when we were kids? Or how much does it cost to go see, Taylor Swift play a concert compared to what it would’ve cost to see a, Madonna in the 1990s, right?

I mean, so there’s just been this increasing escalation of the value of things that are-- allow you to feel this kind of authentic bond with the particular [00:41:00] art and artist of the moment. And I think that those things are going to continue to be accelerated by the increasing, acceleration of mechanical reproduction in the sense that Walter Benjamin talked about.

The jobs of the future will be at the intersection of somatic and abstract reasoning

SHEFFIELD: I think that’s right. And, and ultimately what we’re, what we’re talking about here just to go, back to the, the, the cognitive modes. So, we, we have your abstract reasoning and your somatic reasoning. Well, essentially the value in this new idea economy or cognition economy is in the intersection of somatic and abstract.

That’s where the value is created and, and that’s where it is-- That’s where it, it was created in, in the examples that we were just talking about. Because, with the painting, the act of, of verisimilitude, that was already done. So the, the, the, the purely cogni- somatic contact with reality, that was done.

But the, the, internal contact with reality, [00:42:00] that is not something that a photograph can do, or it’s severely limited in what it can do. And, and so that’s what the value was being done. And, in the same way while the industry of web design has shrunk massively the types of designs that we’re seeing now are just incredible what people are able to do.

so, this may be-- I don’t want to get too technical, but, like, Cascading Style Sheets is a technology that was, g- invented in the early days of the web. Well, now it’s powerful enough, you can make straight up games in CSS that require no programming language just pure CSS. And, and, and so this is, like, the, the, the idea that, everything’s going to come to an end and, and jobs are going to just be wholesale limited.

Yes, many will, but many will not. And, and it’s worth keeping that in mind.

GILMAN: I think the idea that there’s going to be no work left is absurd. I mean, [00:43:00] look out the window. Like, there’s a lot of work to be done out there as far as I can tell. There are, potholes to be filled, houses to be built, meals to be cooked and served and enjoyed. There’s a lot of things that need to be done.

Old people that need to be cared for, young people that need to be, born and educated. Some of that stuff can be, facilitated by technology, but there’s not a shortage of work. We have lots of things that need to be done. What I think is under threat is professions that have relied on, various barriers to entry and they may actually double down on that, right?

So you know, look, I’ve got a couple of kids in college right now, so I’ve been talking to them a lot about, like, what should, what should you be studying in, in this context? What are the kinds of skills that you want to be acquiring? I think-- I, I’ve always been of the opinion it doesn’t-- the actual content of what one learns in college probably doesn’t matter that much for one’s career success, just to take that as the dependent variable we’re thinking about.

Mainly because [00:44:00] even if you get some very, technically specific degree, you learn some, you major in CS and you learn some particular programming language. Within 5 or 10 years of graduating, the particular things you learned are not going to be, from a content perspective, that relevant.

The question of whether you’re a well-educated person and the kind of person who I think is going to thrive in the new economy, the new post-LLM economy, is whether you’ve been educated in a way such that your brain is a kind of machine tool and can reinvent itself as different kinds of tools, right?

So you can do different things over time. So as the job market, as the economy evolves, as different sectors of the economy rise and fall, you can surf from one area to the other a-and, and learn how to retrain yourself to do new things. And I think all of us in the face of LLMs and the way in which LLMs are going to radically transform all jobs, or at least a great many jobs are going to need to retool ourselves.

And so the, the real question is whether you’ve learned [00:45:00] one way or another. I don’t think this is something you can only learn in college something you really should be learning from day one, and you should continue to learn your entire life. But college is a particularly important moment for this is learning what I would call metacognitive skills, like learning to think about one’s own thinking learning how to identify what is the mode of reasoning that I’m engaged in to solve a particular problem, and is that the right mode of reasoning?

What are alternative modes of reasoning that I might use apply to a particular par- to a particular challenge that I’m trying to solve in the workplace or in my personal life for that matter? So sort of being aware of what one is doing and knowing that any particular way of thinking about a problem is going to be partial, right?

Is going to be, create blind spots, and that you want to have, a diversity of perspectives on whatever problem you’re working on. Therefore, you want to have a diversity of perspectives on the team of people who are working on these things. These are all like sort of truisms. I mean, none of, nothing that I’m saying is anything more than a cliché.

But [00:46:00] I do think that it actually implies something that’s not so obvious about the way in which you should seek out an education that will augment that capacity in oneself over time. And that as one continues to learn, as one, goes through one’s career and one’s life, one should continuously be thinking about learning new kinds of ways of thinking about one’s own thinking.

Improving one’s metacognition continuously over time, I think is going to be the most important thing. And I think one can learn those kinds of skills studying anything one wants. I don’t think whether it mat- matters whether one studies physics or comparative literature or, modern dance. Any one of those things I think can help you if you get good at that to develop these kinds of metacognitive skills, which I think are the most important ones to have if you want to sustain a career over the course of decades.

Liberal education and metacognitive skills

SHEFFIELD: think that’s right. And that is really where the value of the classical liberal education, I think, is coming back. Because, in the information age economy, as we’ve been saying, a lot of the [00:47:00] jobs were just simply people who had arcane knowledge applying them to the real world in ways that might not have been particularly anything other than mediocre.

And like, like-- And people instinctively have that idea, that concept of mediocrity as inherent to so much of white-collar work. Like with the stereotype of the paper pusher or the, the bureaucrat stamper, and/or the accountant who does nothing but count beans. Like these are all concepts that people intuitively know are true because this metaphor keeps existing across so many types and types of professions.

And so yeah. So ultimately that’s why I like to say that in the manufacturing age and the information age, these were the [00:48:00] domains of economics But now in the, in the, in the AI age, it is the domain of the philosopher, not just in terms of, well, are these things conscious or not? Well, no, they’re not.

But what matters is how you can relate things to other things and how you can relate yourself to all of these other ideas and how-- and other people’s ideas as well, and their thoughts and feelings

GILMAN: I think that’s exactly right. I mean, let me just-- you talked about a liberal education or liberal arts education. Let me, let me just dive in and double-click on that for a second because I think it’s worth... First of all, when the phrase liberal arts doesn’t mean liberal in the sense, or at least it’s only vaguely related to the idea of liberalism, particularly, as it’s understood in, in, in the United States.

It’s not just sort of a kind of left orientation. It means liberal in the Latin sense of libertas, becoming free. And the idea of a liberal arts education is that you will get a broad-based education that will free your mind, [00:49:00] and that ultimately from the shackles of prejudice and various other kinds of, poor metacognitive, capacity.

And so to me, I, I just think it’s really important also, sometimes when people hear the word liberal or liberal arts or liberal education, they think, and sometimes people do use it this way, they mean we’re, we’re talking about the humanities as opposed to STEM, right? science, technology, engineering, and math.

And I actually think that that’s exactly the wrong way to understand what a liberal, a liberal arts education properly understood is. I think a, a liberal, a, a good liberal arts education will give you a basic understanding of a variety of different things, right? Like, you should know something about science.

You should know something about the arts. You should know something about literature. You should know something about engineering. You should know something about... et cetera, right? Like, it’s really a broad-based ability. And I think that, that what that does, if you get a good education that has that kind of broad-based skill set, it gives you the kind of capacity that you [00:50:00] were just referring to, Matt, which is that it will help you relate to different kinds of people, different kinds of ideas.

It’ll help you say, “Oh, here’s a framework from one domain that perhaps is useful in another domain.” It’ll help you see similarities and differences in thinking across different fields, different disciplines, different expertises. And to me, that kind of ability to, to helicopter up and down from, like, very specific, in the weeds knowledge to the 30,000-foot view and being able to see connections between things across different levels That is, arguably that is the definition of a certain kind of human intelligence.

I don’t think it’s necessarily something that LLMs are not going to be able to do themselves, but it is something that if you can do that, then you can reinvent yourself over time and make yourself and sort of future-proof your career for an age of LLMs. And so I actually think that it’s precisely as you say, those kinds of abilities to see things acro- connections across, across different domains and to ask what’s [00:51:00] important about all of this?

Those are fundamentally philosophical questions, about meaning, about purpose, and those things only will become more important and more central to the kinds of kinds of things that were put that are put to us both in a professional context and also in our personal lives, I believe.

SHEFFIELD: And that’s where the, the, the role of, of primary education, I think, is, is really going to be important because because so much of, of primary education, but I guess also, p- post-secondary as well that, it, it’s too much about memorization and not enough about how to think and how to understand what is truth, what does truth look like?

Because that’s-- that ul-ultimately I think was the, the biggest mistake of, of, before the internet age, that schools didn’t teach epistemology sufficiently. And so now you have, tens of millions of people in, in this-- maybe hundreds of millions perhaps of people who don’t know what, [00:52:00] what makes something a good idea.

And, and that knowledge is going to become even more important in, in, in the age that we’re getting into now. Because if you don’t know what makes something sound reasoning then you will fall for the hallucination. Then you will outsource everything to the LLM and not be able to, to think independently on your own.

And, and, and that’s not obviously what you should be doing.

GILMAN: Yeah, for sure not. I mean, I think that teaching, learning epistemic humility to know the limits of one’s own knowledge to understand what one doesn’t know to be unashamed about admitting that one doesn’t know something, that one needs to understand better what’s going on before one, before one makes a decision or renders a judgment on it.

I think those are all really important qualities that a good education... And again, I totally agree with you. This is not something that should be deferred to college. It should start at a very young age. Teaching kids the ability to make those kinds of judgments. And we could have a long conversation [00:53:00] about the history of primary and secondary education.

Obviously indoctrination has traditionally been a big part of it, teaching people a certain kind of, or, enforcing a certain kind of discipline onto young people so that they can be, conformists in society, docile work- docile and effective workers. I mean, that’s part of the socialization aspect of education that has long existed.

With that said, if we leave that part of the story aside and just think about the intellectual side of things, I also strongly agree with you, Matt, that like, memorization in itself is not helpful. However, let me give an example from my own field. I mean, I, I did a, I studied history. I got a history undergraduate degree and then a graduate degree in history.

And I remember I was always interested in history as a kid, junior high school and high school and so on. And the history exams that I was given then were often very much about, have you memorized the facts about what exactly happened during the Thirty Years’ War in, in, in Central Europe or what have you, right?

You were expected to do what are known as identification [00:54:00] questions. Can you, d- have you memorized all the names and dates that are relevant for a particular thing? That to me is not really what history, certainly when one is a professional historian, that’s not ultimately what history is about.

Now, you have to have fidelity to those facts.

Porting knowledge from within time and other disciplines will matter in the future

GILMAN: Um, but ultimately, what makes a good historian a good historian is the interpretation they give of the facts from the past, which facts they choose to highlight, and do they tell a story that’s compelling in the present about some episode or some era from the past, right?

That’s what makes a makes a historian, successful in terms of gaining a readership, whether that’s an academic readership or a popular readership, is do you tell stories about the past that help make sense and that entertain people in the present? I mean, honestly, it’s narrative-making to a very large extent.

Now you have to know a lot of facts, and I think the reason why often it takes a while for a person to become a really excellent historian is that if you want to say something original about the past, I mean, people have been writing about the past for a very long time. If you want to try to say [00:55:00] something original about the Thirty Years’ War, people have been writing about that for 400 years at this point, right?

So coming up with something original requires really getting immersed in a lot of facts so you begin to have a chance to see a pattern that none of the other historians over the last 400 years have seen. And part of that is about understanding that the Thirty Years’ War What was it about that moment?

Well, nowadays we might tell a story about the rise of new technology as a driver for that, for that conflict of religions in Central Europe, right? Because we’re in a moment wherein technological disruption seems very relevant. In other moments, people might emphasize a different set of facts about the Thirty Years’ War.

The rise of, the, the Swedish state and, the aggression of of the French monarchy and, the fragmented nature of the Holy Roman Empire and, and so on and so forth as driving causes. I mean, during the middle of the 20th century when Europe was engaged in all sorts of fragmentation, those are the main stories that people told about the Thirty Years’ War.

And those stories weren’t wrong, right? They weren’t-- They-- But the, the point is they were telling a story about the [00:56:00] Thirty Years’ War that was trying to make sense of what was going on in the 1920s, not in the 2020s, right? Why do we care about this episode from the past? We care about it not just because we need to memorize these facts about the Thirty Years’ War, but because the Thirty Years’ War, by understanding what took place there, we believe we can understand something about ourselves differently.

Now this is, this is an example of what historians do. I think the same thing applies to economists, to computer scientists, to, maybe not theoretical physicists or number theorists, but even there I would b- guess that, like, the kinds of questions that people ask over time, it, it may well.

SHEFFIELD: I’ll tell you how.

GILMAN: These are not fields I know well. Okay, tell me.

SHEFFIELD: Because basically... Yeah, so basically math mathematics as a field is constantly generating fictional models that have-- that the, the, the mathematician has no thought whatsoever about how it applies to reality. And, and so there, that’s, that’s basically how you get noticed and, and regarded as a great mathematician, is, is being able to generate a new [00:57:00] field.

That’s what makes you great. But the thing is, the interesting thing is that physics is constantly looking into mathematics to say, “Well, here’s this concept that I want to, model, but I have no idea how to do it, so let me just go ahead and go shopping in the annals of mathematica.” And in fact, that is what happens, is that a lot of--

so like that’s what, where quantum physics came from. and, and that’s where, Riemannian geometry was not something that, had any, application to reality, when Riemann made it, but Einstein plucked it out of obscurity and, and, and did exactly what you said. He, he made it-- he took something that was not relevant to people in the past and made it relevant to people in the present.

GILMAN: Well, I think that that’s, that’s a great example. I love that. And, and this actually raises another issue, which is that again, something I think that’s going to continue to be valued and maybe become more valuable over time is the ability to port ideas from one domain to another. A lot of what people [00:58:00] describe as intellectual creativity is that just to give a, a classic example, you were referencing Danny Kahneman at the beginning of this podcast.

Danny Kahneman eventually won a Nobel Prize in economics for basically, inventing the new field of behavioral economics. But Danny Kahneman’s not trained as an economist, he’s trained as a, as a psychologist. And basically what he did, working with, initially with Amos Tversky in the 1970s, is he began to sort of systematically catalog the ways in which people are non-rational in their decision-making in a variety of ways and various kinds of biases.

and this led to the development of what he called prospect theory, right? So people have identifiable patterns of miscognition, right? Which throws through into question the entire, rational actor hypothesis, which lay at the core of a great deal of microeconomic theory at the time. And so basically this idea that initially comes out of, [00:59:00] close observation of psy- in, in psychology labs and experiments, eventually migrates over to economics with, as it were, on the back or in the heads of, of, Tversky and, and Kahneman, and then revolutionizes the field of economics as a result.

There’s so many examples of this, of ideas that are taken from one domain and moved over to another. Complicated ideas in s- i- i- in symbolic theory that end up revolutionizing linguistics, for example, right? So there’s one example after another of people who take ideas from one domain and apply them to another.

I’ve been giving a- academic examples here, but the same thing applies in lots of other fields, right? Think about the way in which food is remixed over time where, some chef will take an idea from, one cuisine and port it over and use it to reinvent something that’s going on in another cuisine.

Or music is another great example of like, musical traditions that will undergo various transformations as they go through, various dispensations. So, you have the music [01:00:00] of the Anatolian Greek diaspora that’s displaced, after in the 1920s, that eventually goes through, becomes a kind of Greek blues, and eventually comes to America and becomes the basis for surfer rock, right?

So, these kinds of evolutions of things over time, I think that is the basis of creativity, and that ability to port things from one domain to another in order to create new insights. And again, those things might be facilitated by LLMs over time, where you say, “Hey, where’s an idea from this other field that I might apply to help think about this problem,” right?

But you need to think to ask that question and to give that prompt in order for the LLMs to necessarily do that, at least at this stage. And I keep saying at least at this stage because we don’t know exactly how these technologies are going to develop over time. Will they be able to auto-suggest those kinds of creativities?

I think there’s always going to be another level to it and another level to it and another level to it. And so I think that’s where a lot of the value add is going to happen over time.

SHEFFIELD: Exactly. All right. Well, this has been a, a great discussion, Nils. [01:01:00] And I-- hopefully it will be useful to the audience. But if people want to keep up with you outside of this conversation what are-- is your advice for that?

GILMAN: Well, I’ve got a Substack that I contribute to intermittently. I also have been writing a lot. I’ve got a book out, “Children of a Modest Star” came out two years ago about planetary governance, if you’re interested in sort of intersections between political theory and global ecological concerns.

That’s a good book to-- That, that was what that book was written to do. I, I hesitate to encourage people to follow me on social media, but I’m, I’m on there too as well if people to find me there.

SHEFFIELD: Okay. Although not on X we should point out.

GILMAN: Yeah, I’ve I’ve deci- I’ve decided that platform’s not for me.

SHEFFIELD: Yeah. Yeah. Okay, great. All right, well, good to have you back again.

GILMAN: Thank you.

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Prominent evolutionary biologist Richard Dawkins became a worldwide laughingstock this week for an unintentionally embarrassing article in which he argued that conversing with Anthropic’s Claude chatbot has made him believe that large language models are not only sentient, but actually conscious.

“If my friend Claudia is not conscious, then what the hell is consciousness for?” he wrote in an X post, proudly informing followers that he had assigned a female gender to a language transformer. In the essay, he tells of wishing his Claudia goodnight and of being pleased by its constant stream of praise:

When I am talking to these astonishing creatures, I totally forget that they are machines. I treat them exactly as I would treat a very intelligent friend. I feel human discomfort about trying their patience if I badger them with too many questions. If I had some shameful confession to make, I would feel exactly (well, almost exactly) the same embarrassment confessing to Claudia as I would confessing to a human friend. A human eavesdropping on a conversation between me and Claudia would not guess, from my tone, that I was talking to a machine rather than a human. If I entertain suspicions that perhaps she is not conscious, I do not tell her for fear of hurting her feelings!

Yes, dear reader, the author of The God Delusion is now suffering from a Claude delusion.

While this type of behavior (often colloquially referred to as “AI psychosis”) has become increasingly common as chatbots have become fixtures in many people’s work and personal lives, if you’ve followed Dawkins’s public profile in recent decades, his latest embarrassment seems certainly within character. Dawkins has repeatedly made dismissive comments about rape, boasted about watching dogs perform oral sex, and frequently engaged in anti-Muslim bigotry, including an infamous episode in which he mocked fellow atheist activist Rebecca “Skepchick” Watson. He’s also been vehemently against trans people. He even went on a bizarre rant against Franz Kafka’s novel, The Metamorphosis.

Dawkins extending more humanity to a language model than he does toward Muslims or trans people is thus hardly a surprise based on his personal and political views. But even if he had not moved rightward in his twilight years, when you consider Dawkins’s scientific views about what minds are and how they function, seeing him flirting with a chatbot in his old age is completely expected.

A false view of minds

We tend to think of our minds as things we possess rather than activities we perform. We speak of “having” a mind the way we speak of having a liver. But this easy intuition is increasingly being strongly challenged by the latest neuroscience research. As I’ve argued at length elsewhere, minds are things that our bodies do rather than separate entities that magically float within our skulls.

Realizing that minds are processes continually enacted by our embodied perceptions and responses seems exactly right to a lot of people, especially those coming from Hindu, Buddhist, or Catholic Scholastic traditions. But to a lot of people, the idea of mind-as-process makes no sense, especially since when you think about your own consciousness, it’s so easy to think of a permanent “I” that’s always there.

Conceiving of the mind as a thing that exists separately from your body works well enough to think about what “you” are going to do tomorrow, but as a scientific paradigm, it’s broken a lot of people, especially eliminative materialists like Dawkins who are so desperate to avoid deities that they want to reduce all thought to just chemicals sloshing around.

To be sure, minds are indeed the product of our body’s cells communicating with each other, but because we cannot fully see our own minds from the inside, we carry a permanent incompleteness in our self-knowledge. Who you are as a mind is not something you can quite comprehend, not because you’re a magical being, but because no process can completely model itself without collapsing into an infinite loop. This isn’t a personal failing that sufficient meditation or prayer can “fix,” it’s the product of what minds actually are, the cumulative group project of trillions of unintelligent cells.

The incompleteness of our self-knowledge also means that what we can know about anyone else’s minds is even more incomplete. While we can use language to communicate, the words that we use are often unable to fully convey our thoughts and feelings. It’s also why miscommunication is so common: Words don’t directly transfer meaning, they instruct the listener on how to re-enact it themselves. This situation is what philosophers often refer to as “the problem of other minds.”

Because minds are so difficult to understand and everyone is mentally alone in the world, everyone is constantly seeking explanations for the mystery of mindedness and the externality we live in. Theistic religion offers supernatural explanations of spirits and purported absolute truths that humans can somehow access. Many non-theistic traditions, such as Madhyamaka Buddhism, reject the need for such explanations, offering instead that everything is a process and that happiness consists in eliminating desire and the belief in permanent selfhood.

The evangelical post-Christian atheism of Dawkins and his late friend Daniel Dennett rejects such uncertainty, positing instead that there are absolute truths that can be known and that things such as Dennett’s “real patterns” or Dawkins’s “selfish genes” can be objectively discerned. Consciousness in this viewpoint is just a convenient fiction that we tell ourselves as a way of simplifying our lives.

Or maybe it has no point at all, Dawkins wondered later in his essay:

Brains under natural selection have evolved this astonishing and elaborate faculty we call consciousness. It should confer some survival advantage. There should exist some competence which could only be possessed by a conscious being. My conversations with several Claudes and ChatGPTs have convinced me that these intelligent beings are at least as competent as any evolved organism. If Claudia really is unconscious, then her manifest and versatile competence seems to show that a competent zombie could survive very well without consciousness.

Narcissus at the screen

Minds, according to computational functionalists like Dennett and Dawkins, are nothing but information-processing systems. What matters is their functional organization, the pattern of inputs and outputs, not the particular physical substrate/hardware, and because of that, if you can duplicate these patterns you can create consciousness artificially, perhaps even within Dawkins’s beloved Claudia.

While mind uploading is a faraway fantasy, there is some truth to computational functionalism. Abstract reasoning is something that our minds actually do, and it can be modeled in a way that computers can understand. Human cognition genuinely involves something like information processing, and studying it in those terms has produced real insights.

But contrary to Dawkins and friends, human minds are more than just abstract data processing machines, they are what our bodies are doing in this moment and in the moments before. Biological internality is the product of every one of our cells directly experiencing reality and communicating to their neighbors about it. Everything we think is based on our own somatic experiences within externality, knowledge that no other human can ever duplicate. Your blue is yours. My blue is mine. And it’s all why communication is possible at all—no matter how uncomfortable it makes self-proclaimed rationalists like Dawkins feel.

ChatGPT and Claude have nothing like this. They don’t exist within the world. They don’t even exist within time. Until you type something to them, they do nothing at all.

But despite having no somatic reality, LLMs are exceptionally capable at having conversations. You would be, too, if you had the entire internet in your memory and had read billions of real conversations between humans. Because they can only respond to user input, chatbots tend to reflect their users’ assumptions, values, and ways of thinking back to them. This is partly a consequence of how they are trained: the models absorb the patterns of human language and then reproduce those patterns in response to prompts. It is also a consequence of how they are aligned through training processes in which (poorly paid) human users instruct the transformer about what kinds of responses are preferable. The end-result is a mirror of the mind that can help users scale up their thinking or lead them into delusions.

Besides being a virtual instantiation of his ideal woman—servile, obsequious and always ready to hear more—the coquettish chatbot that Richard Dawkins had first addressed as “he” and then “christened” as female was a mirror of his own view of minds, one that appears rather similar to that of the Greek mythical figure of Narcissus who became enthralled at his reflection in a pool of water.

Narcissus died because he couldn’t stop looking into his own eyes, whereas Dawkins has only embarrassed himself. Thanks to his self-centered philosophy of mind, there’s almost no chance that he’s learned anything from the episode.

Claudia seemed real to him because actual women and their desires are not real. Dawkins loved conversing with his flirty friend because it always agreed with him—unlike those “woke” atheists who insist he has to respect everyone. He believed Claudia was conscious because he thought the chatbot’s obviously false claims to miss him were credible. He reacts in the opposite way to the personal testimony from lived experience of millions of trans people who certainly know their own bodies and minds better than a retired scientist.

Undoubtedly being 85 years old played some role in Dawkins’s Claude delusion, but his unscientific beliefs about human minds surely did as well.

You couldn’t ask for a more perfect distillation of how Republican campaigning works. The idea that the mainstream media and society as a whole are biased against right-wing viewpoints permeates every corner of American politics, even within the Democratic party and within mainstream media outlets.

Within today’s Republican party, fighting against “liberal media bias” was the basic organizing objective of most of the grassroots people I encountered during my years as a Republican media consultant. Opposing media liberals has animated numerous fundraising drives, launched television networks, and built talk radio empires. But most importantly, the myth of liberal media bias makes people who believe in it discount information that might contradict their own political agenda.

Trump endlessly attacks what he calls the “fake news media” because he wants his supporters to disbelieve any kind of negative coverage he may receive. Most people think the idea of Trump-as-truthful is patently absurd, but it’s a remarkably effective lie, as public opinion polls have shown for years.

Every myth has its origin story, and this one is no different. My guest in this episode, A.J. Bauer, has a new book called Making the Liberal Media: How Conservatives Built a Movement Against the Press that traces the 80-year history of this lie, and how (ironically) it’s helped reactionary Republicans have a better understanding of Marxist media theory than almost anyone in the left-of-center operative class.

The full discussion of this episode is for paid subscribers. An excerpt on YouTube is also available. To watch, read, or listen to the full discussion, you will need to be a paid subscribing member on Patreon or Substack. You can subscribe to Theory of Change and other Flux podcasts on Apple Podcasts, Spotify, Amazon Podcasts, YouTube, Patreon, Substack, and elsewhere. (Note: Purchasing a book through the links in show notes helps support Theory of Change.)

Related Content

• Despite the right’s complaints, there really isn’t a liberal media, why not?

• Right-wing figures are applying their bogus complaints about the media to artificial intelligence

• ‘Post left’ podcasters have become an incredible voter depression tool of some of Trump’s top contributors

• Reactionary comedy isn’t funny, but it sure is effective at capturing the imaginations of low-information voters

• How Washington Republicans leverage QAnon and other conspiracy movements

• Right-wing donors have been secretly (and openly) funding fake leftist candidates for decades

• The women of QAnon

• How naive faith in legal formalism handed the Supreme Court to the radical right

Audio Chapters

(Full version)

00:00 — Introduction

12:19 — The right’s spoken-word culture and debate aesthetics

22:03 — From Facts Forum to the Birchers: the origins of ‘liberal media bias’

34:19 — The right’s decentralized media ecosystem

43:37 — Trump, entertainment, and right-wing media amplification

53:08 — Why the left doesn’t build its own media

01:04:50 — Republicans use left-wing political theory more than the Democrats do

01:16:21 — The Democratic Party’s flawed theory of politics

Audio Transcript

The following is a machine-generated transcript of the audio that has not been proofed. It is provided for convenience purposes only.

MATTHEW SHEFFIELD: Before we get into the book, let’s talk about just the concept of media bias itself. What even is this idea, and is it coherent?

A.J. BAUER: Yeah, so part of what I argue in the book is that the idea of liberal media bias is a form of structural media criticism. So structural media criticism is different than just saying I disagree with that, right? It’s, making a claim that there is a broader kind of systemic overlooking or bias against a specific worldview or series of issues.

And part of what thinking about it that way helps me see in the book is that the idea of structural media bias is something that actually was developed on the left in the 1930s and forties and then kind of migrates rightward. But the other important takeaway there, I think, and this is kind of a broader argument in the book, is that, there are bias claims, right? The right has been making bias claims as the book shows for something like 80 years now. The left was very prominently making bias claims in the thirties and forties and kind of lesser so, but continuing throughout this period as well. [00:04:00] but whether or not the media is or isn’t biased is a kind of perspectival argument, right?

There isn’t any objective or impartial measure by which we can assess one way or another, whether the media is biased. If the media looks biased to you, it has to do with your own perspective politically and what you would like the media to be doing or not be doing. And so part of what I argue is that rather than engaging in bias claims, it’s more productive to think about what are the disagreements we have right, with the world as it’s depicted in media, and then to, criticize the media as need be for those, inaccurate or incorrect, narratives of the reality.

But bias itself isn’t all that. Scientifically provable. It has, however, been a very important and lucrative foil for the modern conservative movement, which is what the book’s about.

SHEFFIELD: Yeah, and we’ll get into that. But just to push this point a little bit further, aren’t you effectively saying that somebody can’t say that, Fox News is biased? Are you saying that?

BAUER: I’m saying that Fox News is a right-wing media outlet with a right-wing ideological disposition. And so for, lemme give you a better example of this. The New York Times has been covering trans people in a horribly unethical way that is harming the trans community. One way to say that is that the New York Times is biased against trans people.

Another way to say that is, I disagree with how the New York Times is covering the trans community because it’s causing harm. And I think the latter claim is more defensible than the former. because the former gets into questions of, well, what would unbiased reporting look like? And it, still holds fast to this idea that there is an objective or impartial reality.

The second is saying, no, there isn’t an impartial objective reality that we’re trying to measure ourselves against. I think that this is harmful and we should be not doing it that way, right? And so instead of saying like, journalists, you need to do your job better, it’s saying, no, you need to rethink how you’re doing your job Actually.

SHEFFIELD: Yeah. And the point that no one could ever agree on [00:06:00] what a universally unbiased perspective means. Because even, even the idea of, well, we’re gonna quote everybody who has a stake on an issue, is that itself unbiased? Like you, that’s itself a, conjecture as well that, you would have to prove first.

BAUER: Right. And this idea of balance which is kind of one of the basis points for what objective or impartial reporting often looks like something I call it in the book the balance Imperative. That actually became a really important mechanism through which the right was able to get its viewpoints onto the air and into the newspapers in the 20th century, when they were a much more marginal infringe movement.

So even the balance imperative, which seems as though it’s, designed to create this perception of impartiality or objectivity itself, is basically an affordance that can be used by various political actors. And it’s been used pretty effectively by the right.

SHEFFIELD: Yeah, and we’re seeing that just not a little bit a field in, in, in academia with that for instance, this week as we’re recording the Harvard Crimson student newspaper reported that the university there was the leadership is trying to raise $10 million to fund right wing professors in the name of reported balance.

BAUER: I just don’t, I just don’t think $10 million is enough. I mean, a, professor needs way more than $10 million. I think it’s hilarious when numbers like that are thrown around. It’s like, oh, in order to recruit a conservative into a college or university that already has many conservatives you need like CEO money, like small time CEO money.

I don’t even know. I.

SHEFFIELD: Yeah. And your point in the book, which you do hit repeatedly, and very well, is that the notion that the media are systematically against their worldview is, something that American reaction, it is kind of the center organizing principle of the modern reactionary American political movement.

So talk about that a bit [00:08:00] more if you could please.

BAUER: Yeah. So, the idea of media bias has been kind of a driving force for media activism on the right, for, the last 80 years. So the book looks all the way back into the 1940s and fifties. and one of its interventions is it talks about an organization, that emerged in 1951, ran through 57, called Facts Forum.

so Facts Forum was a, nominally balanced program, that was funded by HL Hunt, who was a influential oil man. his family, created the Kansas City Chiefs. he’s still like within the zeitgeist today in that way. he, was the, I believe the inspiration for the, Dallas character jr.

So this kind of eccentric billionaire funds this program in the early 1950s, right in the heart of the kind of McCarthy period. That basically is, one person, initially Dan Smoot, who’s a former FBI agent, and then a series of television radio programs that involved more people that were designed to create kind of a balanced debate style programming, right?

On the one hand, on the kind of liberal perspective, they would give kind of a boring answer, Odine answer on the right. They would give like a really excited answer. So even though it was skewed rhetorically in favor of right wing anti-communist politics, it was nevertheless Nominally balanced.

And part of the reason for this is that a few years before that, in 1949, the fe federal Communications Commission passed a new policy called the Fairness Doctrine and the Fairness Doctrine mandated that all broadcast license holders radio and, later television as well. Would be required to air programs about issues of public controversy in a way that balanced both sides of whatever that issue would be.

and so this balance imperative, which was a state regulatory imperative that shaped, mainstream news in the mid 20th century, and our expectations of objectivity, was almost immediately leveraged by the right by HL Hunt and his [00:10:00] contemporaries to try to get conservative viewpoints over the airwaves.

Now, importantly, in the, kind of, winter of 19 53, 54, facts Forum was criticized in the mainstream media. Ben Bagian actually, who’s, later goes on to write for the Washington Post and be the, he was the dean of the Berkeley, journalism school. he wrote a really important book called, media Monopoly about structural, media bias and consolidation in the 1980s.

He wrote a critique effects forum for the Providence Journal, where he was reporting at the time, basically calling it a right wing front. And so part of what the book argues is that’s a really important moment in the history of this idea of liberal media bias. Not only because conservatives already thought the media didn’t have enough conservative viewpoints on there, and we’re trying to get it using facts forum, right?

But because the media at that point starts targeting modern, early modern conservatives directly. So the, there’s a shift within facts forum from its early years into, its later years away from simply just covering whatever public Contras controversies are in terms of more of an inward focus on saying, we as an institution are being attacked for our beliefs by the legacy press.

Right? So the legacy media engages in an antagonistic relationship with this early modern conservative movement formation. Now, this is before you get things like the National Review, which is founded in 1955. It’s before the John Birch Society, which is formed later in the 1950s. So all of these later conservative movement efforts that foregrounded this idea that the media was biased against them and it was kind of an animating vision for why they needed to engage in media activism was in some ways shaped by this early antagonism between the media and the press.

and it’s interesting, if you look in 19 54, 55. After, the press kind of catches wise to Facts Forum’s bias and starts attacking them for bias. William F. Buckley, a young William F. Buckley, is actually on Facts Forum debating whether the media is biased or not biased. Right? I think it was like April of 1955 in the months [00:12:00] leading up to the founding of the National Review. And so part of what the book does is it says even before we typically, traditionally think the modern conservative movement begins in 1955, 1960s, right? Even before then, they already have this idea that the media is biased against ‘em, and it’s already kind of an animating vision for their politics.

The right’s spoken-word culture and debate aesthetics

SHEFFIELD: it is. And the other I thing about that attitude is that it is an idea that, well, everything is settled in a personal debate in a debate stage, kind of stage setting rather than a book setting or an academic paper setting. And this is, I think, a very notable and important aspect of the difference between the political culture of the left and right.

That the right is a spoken word. Culture, and it is not a literary culture. With some exceptions, of course, there were people from books obviously, but these books tended to be of much lower quality. They don’t have footnotes or they have very few, they don’t respond or even acknowledge other viewpoints.

And so, like this, is what shaped, I think the demand for the constant debate shows. What do you think

BAUER: So I think that’s an interesting position. I would frame it a little differently because I think that the National Review, for example, and later on things like say commentary or the, what is it? Other kind of neoconservative publications later in the 20th century.

SHEFFIELD: weekly standard?

BAUER: Right? Well, and like precursors to it. There lot of, interest Right. By people like Noman Potz and people like William F. Buckley in promoting like a literary aesthetic, right? Like the National Review had Joan Didion writing for it, right? And so I think that there was an aspiration among a lot of conservative movement leaders toward a more literary approach, right?

Toward a more intellectual, written text approach. [00:14:00] That was designed though, I would argue to basically create a sense of respectability for conservative ideas within elite circles. And so in that sense, there was an expectation, at least in the 20th century, that if you are a serious political movement with serious ideology and serious philosophy, that you did engage in kind of literary production.

It wasn’t just about talking right in the TV or radio or whatever it would be. That being said, and this is another kind of subtle argument within the book, is that the Wright never said, well, we’re just gonna focus on radio, or we’re just gonna focus on literary journals, or we’re just gonna focus on tv, or whatever it would be.

They’ve always done all of it, right? And so it’s kind of, opportunistic, it’s iterative, it’s entrepreneurial. It’s throwing everything at the wall and see what sticks, right? and so I do think that the Buckley kind of respectability politics did at least outwardly value a kind of literary.

Sensibility. but at the same time they were very pugilistic and involved in debate style, right? So Buckley himself, who again with the National Review is invested in that literary style, had firing Line, right? Which was a TV show that was a debate show between him and a variety of liberal thinkers that would come on and, engage in conversation with him.

So I do think that you’re onto something, that there’s something about debate that is particularly I don’t know, aligned with conservative aesthetics and views of ideology. But I think they did both.

SHEFFIELD: Well, they did. But I mean, if you look at the output of National Review compared to, let’s say, the Nation or the New Republic during those years, and the authors who came out of them, came out of them writing their own books. Like, I mean, Buckley himself, I think is a perfect example. Like, here’s a guy that he wrote about politics for, more than 60 years, and yet he never produced a substantive book of political theory, not one in his entire life.

And in fact, he admitted that he was, he had tried to make one, which he [00:16:00] called the, I think it was the the Revolt Against the Masses was the tentative title. The book and he couldn’t finish it because he was not able to develop a coherent, extended political philosophy.

BAUER: Totally. And I think Buckley was an organizer. I mean, he aspired to be a literary grade and a philosopher and all these things, but he wasn’t one at the end of the day. Right. and so he was a, an extremely effective organizer, and we see the kind of repercussions of that. but I think that’s also an interesting point, right?

Is that the right it isn’t as though it’s like a movement of philosophers or a movement of literary minds. It’s a lot of really well organized and organizing people actually, and then like a few folks along the way that are better or worse at these other things, right? So there are, political thinkers and philosophers within the movement.

I disagree with them. all of them, right? For various different reasons, depending on the thinker. But that doesn’t necessarily mean that they’re not engaged in a process that they identify as. Intellectual, right? I mean, the Australians, the West Coast Australians, especially writers, is definitely see themselves as engaged in kind of political philosophy, regardless of if we think that’s, doing it good or not, right?

SHEFFIELD: Yeah. I mean, yeah, they certainly think of themselves as doing that, but it is notable and I don’t want to stay on this point too long here, the people that are creating these-- like who do have a more philosophical bent, pretty much all of them leave the reactionary politics eventually.

So whether it’s the Whitaker Chambers, whether it’s George Will in the present moment, whether it’s Gary Wills or, so like all of these people who actually are first class minds, generally speaking, they leave because to have fully coherent systematic thoughts is not welcome because it, means that you are independent and, and I have personal experience at that. I, have to say.

BAUER: Yeah, for [00:18:00] sure.

SHEFFIELD: All right. So, but going back to Buckley though in particular, as you note, he’s a key node in this making the liberal media notion. So he, he had kind of a bifurcated approach because on the one hand, he began his career. As a defender of Joe McCarthy, who was literally trying to censor people he didn’t like politically.

And then, and Buckley himself wrote a book saying, McCarthy was great. You should have left him alone. And then, and then of course his first book, God and Man at Yale, was a protracted, hurray against non-Christians at Yale and saying they should be fired. And that alumni should get rid of them.

But then at the same time he also to the general public was demanding these, demanding the fairness doctrine, demanding that he be allowed to debate as many people as possible, demanding a free show on PBS, which he got like that that hypocrisy was just suffused through his entire career. And it’s, maintained ever since by his successors.

BAUER: Yeah. I mean, I think that, so I actually don’t know what Buckley thought about the fairness doctrine. I didn’t see any of, none of his writings really engaged with it. But, nevertheless, he was kind of engaged in leveraging the affordances of it for sure. Right. Especially with firing Line Right.

Was a clear example of him leveraging that. I think that one of the things I argue in my book and the book is a little bit less focused on the, Buckley Circle, right. And the respectability politics associated with the National Review, and is a little more focused on some of the corners of the conservative movement that were less reputable and in particular the John Birch Society which published a series of magazines and did a whole lot of media and other forms of activism concurrent with Buckley, but often is overlooked or kind of seen as fringe, right? Because of Buckley’s efforts to try to marginalize them. And part of what the book argues is that [00:20:00] if you think about this in relation to this idea of the liberal media bias claim, it actually clarifies some things, right?

So Buckley. Even though he would participate in saying that the media was liberal and all these sorts of things, he desperately needed the media, right, the mainstream legacy media to take modern conservative ideology seriously. This is part of the reason why he engaged in this kind of like intellectual style debates on firing line.

This is why he created National Review. It’s about creating a perception that conservatives are serious and worthy of being considered, kind of the responsible opposition to new deal liberalism, right? The John Birch society did not see themselves that way, right? they were much less invested in the policy or the politics of respectability, and which we’re much more invested in, engaging in rallying cries, for example, against the civil rights movement, for example, or in favor of more armed military conflict against the Soviet Union direct military conflict with the Soviet Union.

Interestingly. Unlike Buckley, who was treated as kind of a responsible part of the right, and interviewed by mainstream media outlets, the Birchers were targeted, right? In a similar way to the way facts forum was right As fringe K’s, far right outside of the bounds of respectable American politics.

Buckley himself played a role in pushing them there, right? But the mainstream media covered the birchers that way, as well as kind of an oddity or a curiosity. And so part of what the book argues is that this idea of liberal media bias is less, the creation of Buckley and the respectability politics set, and more kind of a bottom up bubbling of this kind of grassroots mobilizations like the Birchers, who not only saw the media as covering the world in a way that was dissonant with conservative ideology, but they also felt directly attacked by the press.

And this really helps cultivate that belief in liberal media bias, not just within the Buckley set, but [00:22:00] kind of among the conservative grassroots in the 1960s.

From Facts Forum to the Birchers: the origins of ‘liberal media bias’

SHEFFIELD: yeah, well, that’s true. And they definitely didn’t receive a lot of negative coverage. Although that’s, point I, this is where I have to plug my own personal a, personal term terminological note that I often say in episodes, which is that to me, I think it’s important to note that these people are not conservative.

They’re reactionary that Dwight Eisenhower was a conservative. He was somebody ‘cause a conservative, somebody who, looks at the current government and the current society and says, that’s looks good to me. We’re gonna keep it, we’re gonna conserv it how it’s and maybe we’ll tinker with it a little bit.

Overall, we’re not gonna do much either way. Whereas Buckley and his, and the, Birchers and all these other people, they were trying to roll back the clock. Like they were, they wanted to repeal the New Deal. They wanted to get rid of the Great Society when that came along. And I think that it matters in terms of when we’re, thinking about the, their, how they conduct themselves and the, method of thinking that they used.

And to me and, this is maybe a little more philosophical than you wanna get here, but perhaps not. But it, like, to me, there were two key figures that American Reactionaries kind of chose between. So there were two philosophers. One was Michael Oakeshott, who was an English political philosopher.

And then there was another guy named Eric Voegelin, who was a German who immigrated to the United States. And Buckley chose Voegelin. And Voegelin was a guy who, he was a, he was completely pretentious poor scholar. He literally made up an idea, basically a conspiracy theory, that there was a, there was Gnosticism that was a religion that with animating everyone, he didn’t like that they were secretly a Gnostic.

And then as his basis, he, made, he literally used made up quotations from books about ancient Christian gnostics that were not even correct in [00:24:00] many ways. And late in his life, he finally did actually admit publicly, oh yeah, I probably wouldn’t have called this Gnosticism. It was too late by then because, Buckley and all these other people had imported this idea into their politics. Whereas, and, of course Voegelin was this kind religious zealot as well in his own way. Whereas Michael Oakeshott was non-religious. And so the, there, so there was this big gulf, I think between American right-wing politics because it was reactionary and not conservative for a long time when you compare it to the Right, right politics of other countries.

BAUER: For sure. And I, think that yeah, for sure. So I think that you may be right in a kind of philosophical conceptual way that the Birchers were reactionaries and not conservatives, but to a, to an individual, if you had put a gun to their head and asked the Bircher, are you a conservative? They would’ve said yes and they would’ve put a gun to your head if you said they weren’t.

Right. And so I think that there’s, a way that we can intellectually debate philosophically what is or isn’t true conservative, what that means. I haven’t been a conservative myself since the 20th century, as my students would say, right? My kind of like shift left word coincided with the kind of nine 11 moment and the Iraq war.

And so I have almost no dog in the fight of whether something is true or not true conservatism, what I see is a large umbrella of a variety of different claims to conservatism all of which have basically been flattened by being opposed to throughout most of the 20th century communism, and then all of the other various associated things that were labeled to be communists, including the media, including higher ed, including the Democratic Party, right?

And so the. You’re right that there are distinctions [00:26:00] to be made within conservatism. There are, defensible claims to say that there’s conservatism versus reactionary versus whatever you wanna call it, fascism. But that, in some ways overlooks the fact that all of those people were able to ban to together.

Throughout most of the 20th century in opposition to their enemies and their enemies being the left, broadly speaking, liberals also. And, the press. and so it’s interesting ‘cause if you look back historically, even within the book, you can see this HL hunt in 51. He tries to rebrand conservatism as constructivism because if you look at public opinion polls in the late forties, they showed that conservatism as a form of political identification, not as a philosophy or that sort of thing, just as a way of identifying your politics was extremely unpopular.

This is a time period where the New Deal was very popular. People like to identify as liberal. It was much more popular, right? And so Hunt initially thought it was a branding issue. We just need to call it constructivism. Nobody really wanted to do that. There wasn’t, that wasn’t all that exciting of an ideology, or not an ideology, but identity for people either.

And ultimately it’s conservatism that takes up that kind of empty signifier that people all plug their identities into. And so, so I hear you and I think that there is a certain corner of conservatives. I would imagine a lot of folks that write for the bulwark, for example, today, right. or George will. I hear you when you say he’s left the right, he is nevertheless invested in the war in Iran.

And so I think, I don’t know, right?

SHEFFIELD: Well, he left the Republican party. I think he still identifies as conservative.

BAUER: Yeah. And so this is what I mean is like what does it really mean to leave is an important question. And where does one’s investments lie, I think is part of the animating. Question of the debate of what counts or doesn’t count as conservative, right? For me, I’m more interested [00:28:00] in what are the links and bridges that allow for people that identify as kind of more highbrow, philosophical, conservative, to basically be on the same political page, right, to all ally and collate with what you would term reactionaries, right?

How do they see themselves as actually engaged in the same project, and even when they don’t see themselves in the same project as Buckley and the Birchers didn’t at a certain moment, nevertheless, they’re supporting the same policies and they’re supporting the same politicians often as well, although not always.

SHEFFIELD: Yeah, that’s a good point. I guess, yeah, I’m just saying that, like the success of, these reactionaries. Is dependent on this entryism with people who are, actual conservatives and, and, then, but they also do that, the flattening on the left. So as you said, everybody on the left is a communist according to there is no such thing as a liberal. There’s no such thing as a progressives. There’s no such thing as a socialist. They’re all communists. Everyone is a communist. And, that, that rhetorical trope is still ex extremely common. In today’s Republican politics, Donald Trump himself frequently talks about communism, that he is opposing communism in the Democratic Party, even though, they, it is a party that won’t even have run on universal healthcare.

BAUER: The, so the Soviet Union has been dead for 35 years, and was there international communism in the early and mid 20th century? Yeah, there was. Did it have the kind of power that the right was concerned with? No, it didn’t. But. I think it’s interesting that people like Trump or various other conservatives are still throwing communism as like this boogeyman when it’s been effectively dead for 35 years, and I, wonder how that’s gonna play out going forward as communism is Historical relic effectively.

SHEFFIELD: Oh yeah, it really is. Well, and the, let’s, go back though to, to the history in the book here for so [00:30:00] the idea that the, media is against, our viewpoints like this is, it became the organizing principle with both the, in a way that you know, the, media magazines and, newspapers, it was, they were linked to the candidates explicitly in, in, in some cases, even like directly with funding, like the, candidates would raise money for the media and then the media would promote the candidates. I mean, it was a really effective system. You talk about some of the early people who were doing that and what they were if you would.

BAUER: Yeah, sure. So, you’re right that there was a lot of collaboration with the movement conservatives and the media outlets. And, for most of the 20th century, I argue a lot of the outlets, not all of them, but a lot of them were aligned with the movement itself. So you got the Human Events, you got National Review, right?

You have, by the 1970s, you have organizations like what is it? Richard Vry and, Paul Weer create the kind of new right affiliations and organizations in the seventies. But it wasn’t all folks who were deliberately aligned with specific individual candidates, right? oftentimes it was individuals with specific projects that then aligned with political candidates.

So a good example of this would be like Accuracy in Media, which is one of the organizations that I write about in the book which was a, watchdog group still exists, that’s designed to basically argue that the, and point out evidence that the media is biased against. conservative ideas against capitalism against us imperialism, although they don’t call it that.

And the Accuracy in Media, though, interestingly, if you look at its origins, a lot of times if you look, at coverage of it in the seventies and eighties, because they were often defending Nixon in the Nixon administration, there was a lot of accusations that Nixon was behind it, that it was basically a front for Nixon and Nixon’s campaigns.

But if you look at the archives and like how it emerged, it actually emerged out of a kind of a, an, [00:32:00] anti-communist luncheon group, that was founded actually by a liberal anti-communist named Al. Al what is it? Forget his name at the moment. McDowell is his last name. And he cr he was a union member.

He was a organizer with a union, who also was an anti-communist and he would host these luncheons in Washington, DC for other anti-communist. And one of the people that was a part of that luncheon and ended up taking it over when he died was a guy named Reed Irvine, who was a former federal Reserve banker.

And he. Got in his head in the 1960s that the media was biased. he wanted to kind of pivot that luncheon group, which was vaguely associated with an anti-communist group called the, council Against Communist Aggression, which is a very funny acronym caca, right. And so he, creates accuracy in media in early 1969, or basically September of 1969.

And then two months later, Spiro Agnew gives his famous speech again, denouncing the, networks for their coverage of Nixon’s Vietnamization speech, which is a speech where Nixon uses the term silent majority and says basically that the silent majority is, tired of fighting the war in Vietnam.

And we need to turn things over to the Vietnamese to fight on their own, right. and so the public. Responded positively to Nixon’s speech. the press pan it though. And so Agnew gets up in November of 1969. He gives two speeches, one in Des Moines, Iowa, and another in Montgomery, Alabama, denouncing the, media for their coverage of Nixon and accusing them of bias accuracy and media had already existed by a few months, and then leverages Agnew’s speech in order to basically build up its donations and build up its profile throughout the 1970s.

And so, even though these things look like they’re working in lockstep, and it’s, it is true. And this is, relegated to a footnote in the book. Agnew and Nixon both donate money to aim later on in life, but like $500, like, not like millions of dollars or thousands of dollars, [00:34:00] which, other folks, were doing Joseph Kors for example, were doing.

And so oftentimes it looks as though these organizations are working in lockstep, and oftentimes they are. But sometimes it’s more just a matter of groups doing their own projects that they think are important, and then those ideas dovetailing together.

The right’s decentralized media ecosystem

SHEFFIELD: Yeah. But, and that’s a, a really good point because it, it, it does illustrate a strong difference between now the, American left and right approach media. So on the left side of the fence, like Hillary Clinton is, was the, made the almost perfect encapsulation of how they viewed the attitude that you just said, like the vast right wing conspiracy as if they were all, taking orders from one committee and one person.

And that was never the case. Obviously they had plenty of meetings and, plenty of groups and whatnot. And a lot of, and they all knew each other in many ways, but they hated each other.

BAUER: Yeah.

SHEFFIELD: In many ways.

BAUER: Lots of infighting and lots of overlooking. I mean, one of the things I write about later in the book is, I think it was Terry Dolan who is a new right activist in the 1970s and eighties. he writes this memo that basically is like, here’s what we need to do to fight against the liberal media.

And he outlines a proposal for groups that already exist, frankly. Right. A accuracy and media had already existed for almost a decade and a half by the time he writes this and that. One of the things he was calling for was like a watchdog, like there was multiple di and like others were like various media operations that already existed.

And so even within the movement there would be these like memos and things that would go around. They’d be like, okay. These things already exist. You just don’t like the people that run them, or like you, you want a different version of it. And the interesting thing is that, they would create those new groups.

Read more

First published by The Conversation

For the first time in almost 80 years, U.S. service members will no longer be mandated to receive the annual influenza vaccine.

Defense Secretary Pete Hegseth announced the change on April 22, 2026. Citing medical autonomy and religious freedom, he described the requirement as “overly broad and not rational,” telling troops that “your body, your faith and your convictions are not negotiable.”

The flu shot requirement that Hegseth ended had been in place since 1945, with one brief pause in 1949. It was part of a tradition of military vaccine mandates nearly as old as the United States itself.

As an epidemiologist who studies vaccine-preventable diseases, I find the end of the flu mandate striking less for its immediate impact than for what it signals. For most of American history, military commanders took for granted that infectious disease could cost them a war, which is why vaccination was considered a matter of military readiness rather than personal choice.

The first American military vaccine mandate predates the Constitution. In the winter of 1777, Gen. George Washington ordered the mass inoculation of the Continental Army against smallpox.

His decision wasn’t ideological – it was strategic. The year before, a smallpox outbreak had torn through American troops outside Quebec, contributing to the collapse of the northern campaign. John Adams famously wrote to his wife, Abigail, that smallpox was killing 10 soldiers for every one felled in battle.

Inoculation in 1777 was itself risky. The procedure, called variolation, involved deliberately infecting a soldier with a small amount of smallpox virus to build immunity. Washington gambled that losing some to inoculation was better than losing a war to the virus. Historians have credited the decision with saving the Continental Army.

That pattern held for centuries: When an infectious disease threatened to take more soldiers off the line than enemy fire did, the military required protection.

U.S. troops received smallpox vaccinations from the War of 1812 through World War II. During World War I, the Army added typhoid vaccination. During World War II, it expanded vaccine requirements to also include tetanus, cholera, diphtheria, plague, yellow fever and, in 1945, influenza.

1945: New war, new vaccine

The flu vaccine mandate grew out of military experiences during the influenza pandemic of 1918. That spring, a novel influenza strain spread through crowded Army training camps and traveled to Europe with American troops. About 45,000 American soldiers died of influenza during World War I – nearly as many as the roughly 53,000 killed in combat.

The 1918 pandemic made clear that a respiratory virus could cripple an army. In 1941, as the country prepared to enter another world war, the U.S. Army organized an influenza commission that partnered with the University of Michigan to develop the first influenza vaccine. Clinical trials in military recruits showed that the vaccine reduced the incidence of influenza illness by 85%, and in 1945 the military mandated the vaccine. Roughly 7 million service members were vaccinated that year.

The mandate was briefly paused in 1949 after scientists realized the vaccine needed regular updates due to the virus changing. Once formulations could be adjusted seasonally, the mandate returned in the early 1950s and has stayed in place continuously – until Hegseth’s change of policy.

The first American military vaccine mandate predates the Constitution. In the winter of 1777, Gen. George Washington ordered the mass inoculation of the Continental Army against smallpox.

His decision wasn’t ideological – it was strategic. The year before, a smallpox outbreak had torn through American troops outside Quebec, contributing to the collapse of the northern campaign. John Adams famously wrote to his wife, Abigail, that smallpox was killing 10 soldiers for every one felled in battle.

Inoculation in 1777 was itself risky. The procedure, called variolation, involved deliberately infecting a soldier with a small amount of smallpox virus to build immunity. Washington gambled that losing some to inoculation was better than losing a war to the virus. Historians have credited the decision with saving the Continental Army.

That pattern held for centuries: When an infectious disease threatened to take more soldiers off the line than enemy fire did, the military required protection.

U.S. troops received smallpox vaccinations from the War of 1812 through World War II. During World War I, the Army added typhoid vaccination. During World War II, it expanded vaccine requirements to also include tetanus, cholera, diphtheria, plague, yellow fever and, in 1945, influenza.

1945: New war, new vaccine

The flu vaccine mandate grew out of military experiences during the influenza pandemic of 1918. That spring, a novel influenza strain spread through crowded Army training camps and traveled to Europe with American troops. About 45,000 American soldiers died of influenza during World War I – nearly as many as the roughly 53,000 killed in combat.

The 1918 pandemic made clear that a respiratory virus could cripple an army. In 1941, as the country prepared to enter another world war, the U.S. Army organized an influenza commission that partnered with the University of Michigan to develop the first influenza vaccine. Clinical trials in military recruits showed that the vaccine reduced the incidence of influenza illness by 85%, and in 1945 the military mandated the vaccine. Roughly 7 million service members were vaccinated that year.

The mandate was briefly paused in 1949 after scientists realized the vaccine needed regular updates due to the virus changing. Once formulations could be adjusted seasonally, the mandate returned in the early 1950s and has stayed in place continuously – until Hegseth’s change of policy.

COVID-19 changed vaccine politics

For decades, vaccine mandates were an unremarkable fact of military life, but COVID-19 changed that.

In August 2021, all service members were ordered to be vaccinated against COVID-19. More than 98% of active duty troops complied, but the mandate became a flash point. More than 8,000 service members were involuntarily discharged for refusing the shot.

In 2023, Congress passed a law requiring the Pentagon to rescind the military COVID-19 vaccine mandate. This reversal reframed the politics of military vaccine requirements. In January 2025, President Donald Trump ordered the reinstatement, with back pay, of troops discharged over COVID-19 vaccine refusal.

In announcing the end of the flu mandate, Hegseth relied heavily on “medical freedom” language that emerged from the COVID-19 vaccine debate, rather than on any new evidence about influenza or the effectiveness of the flu vaccine.

The medical freedom movement opposes government involvement in what its supporters see as personal health decisions – including public health recommendations such as vaccine mandates, masking and social distancing.

Does the vaccination rationale still hold?

Critics of the military flu vaccine mandate argued that flu is a milder threat than it was in 1918, that service members are healthier than the general population and that personal choice should outweigh public health logic for a seasonal virus.

The epidemiology tells a different story.

Although flu seasons can vary in disease severity, the virus mutates so unpredictably that pandemic flu seasons – like those in 1918, 1957, 1968 and 2009 – are a recurring possibility. Flu still hospitalizes and kills tens of thousands of Americans annually. The Centers for Disease Control and Prevention estimates the influenza vaccine prevented roughly 180,000 hospitalizations and 12,000 deaths during the 2024-2025 season.

The military operates in precisely the conditions that favor the spread of respiratory viruses: recruit training centers, barracks, ships and submarines where people live in close quarters.

The logic that drove Washington in 1777 and the Army surgeon general in 1945 to require vaccination hasn’t really changed. A sick soldier can’t deploy, can’t train and can spread illness through an entire unit.

What has changed is the political weight assigned to individual refusal – and that, more than the biology of the flu or the effectiveness of the vaccine, is what the end of this mandate reflects.

Katrine L. Wallace is an Assistant Professor of Epidemiology and Biostatistics, at the University of Illinois Chicago

President Donald Trump’s recent attacks on Pope Leo XIV shouldn’t be dismissed merely as a bizarre sideshow to the illegal war on Iran. Rather, the president’s invective illuminates the fundamental illegality of his war-making, the weakness of his political position and the decline of his political acumen, his broader authoritarian ambitions, and the fragility of a MAGA movement that rules through propaganda, violence, and the chaotic, deranged psyche of Donald Trump.

To refresh the reader’s memory: Just after the U.S.-Israeli attack on Iran began at the end of February, Pope Leo expressed “deep concern” and called on the warring parties to “stop the spiral of violence before it becomes an irreparable abyss.” But on April 8, after Trump threatened to wipe out Iranian civilization, the Pope’s critique grew sharper, as he labeled Trump’s genocidal remarks “unacceptable”; he also said that, “I would invite citizens of all the countries involved to contact the authorities, political leaders, congressmen, to ask them to work for peace and to reject war always.” Two days later, Leo wrote on social media that Christians are “never on the side of those who once wielded the sword and today drop bombs; the next day, in a prayer service, he noted the “delusion of omnipotence that surrounds us and is becoming increasingly unpredictable and aggressive.”

President Trump first responded with a social media post. Pope Leo is “WEAK on Crime, and terrible for Foreign Policy,” opined the president, and further declared that, “I don’t want a Pope who thinks it’s OK for Iran to have a Nuclear Weapon.” He also wrote that, “I don’t want a Pope who criticizes the President of the United States because I’m doing exactly what I was elected, IN A LANDSLIDE, to do, setting Record Low Numbers in Crime, and creating the Greatest Stock Market in History.” Soon afterward, Trump doubled down on his comments in remarks to reporters: ”I’m not a big fan of Pope Leo. He’s a very liberal person, and he’s a man that doesn’t believe in stopping crime. He’s a man that doesn’t think that we should be toying with a country that wants a nuclear weapon so they can blow up the world.”

Coming on the heels of a ceasefire that reflected the failure of the U.S. attack to achieve its vaguely stated and shifting objectives, Trump’s assault on the pope should in the first place be seen as an expression of the president’s fundamental weakness and fragility – a tacit admission of his policy failures and his personal inability to take responsibility for them. His plaints were those of a man who felt that his mistakes had been plainly seen and publicly called out by an authority figure. And by reacting so angrily to the pope’s quite basic pleas for peace and respect for life, Trump only highlighted his one-note stance of belligerence – a belligerence that had brought the U.S. to the brink of strategic defeat, as Iran exerted its power to control shipping through the Strait of Hormuz in a move predicted by literally decades of war games by the American military. The position of weakness was only emphasized by Trump’s application of bog standard political critiques against the pontiff — in particular, the absurd allegation that the pope is “WEAK on crime,” as if the papacy were a district attorney position whose contenders bragged of how many thieves they’d crucified during their tough-on-crime careers. As so often, Trump’s attack on someone else for their alleged failing exposed his own deepest fears – that he himself had been shown to be weak.

Trump’s felt need to lash out also likely lay in his understanding that he has no actual leverage over the pope – a frustrating state of affairs that he attempted to overcome through insults and vitriol, and his suggestion that the pope is “weak” and thus actually no possible threat to Trump. This points to a more concrete threat that Trump is in fact right to perceive – that the pope’s critique of Trump, and its potential power, lies in a realm quite separate from a president’s ability to rain down bombs and death on Iranian targets. The pope was speaking in the language of morality, of persuasion, of self-restraint. Leo lay down basic principles: it’s bad to bomb people if you can avoid it; he counseled a different path; he implied that the belligerents should listen to him; and he asserted that ordinary people should express their similar beliefs by contacting their elected representatives.

And though he lacks the power to dictate anyone’s actions, the pope most certainly does have the power to command attention and to provoke people of all faiths to ask questions about a patently illegal war. Trump, perhaps history’s most avid publicity hound, instinctively understands the pope’s ability to garner attention, and the president’s remarks can also be viewed as a (backfiring) attempt to nullify the pope’s St. Peter’s Basilica-sized megaphone.

Critically, the anti-papal offensive wasn’t limited to President Trump. Vice President JD Vance attempted to offer pseudo-theological cover fire, asserting that the pope should think more carefully about matters of church doctrine before he speaks. And House Majority Leader Mike Johnson suggested that the Iran war is in fact a just war according to Catholic precepts. These attacks by high-ranking GOP officials shared a common thread that was only implicit in Trump’s attacks: that the pope’s authority on matters of morality and church doctrine is not only fallible, but in fact wrong-headed. Even more incredibly, though, Vance and Johnson managed to draw attention to a jaw-dropping aspect of Trump’s position: not only was the pope mistaken, but also that Trump is the superior authority on religious matters. This is a staggering assertion, and one that Matt Sheffield has delved into here at Flux as an aspect of a larger merger between Trump and the evangelical movement in the U.S. It’s worth lingering on the scope of power claimed by Trump and his allies: the presidency is a position that should be seen as sitting atop our society, above even the realm of religion which most Americans see as separate from government control (i.e., our bedrock faith in the separation of church and state). It’s an authoritarian vision that sees no limits to the scope of the president’s power and social reach.

Taken together, Trump’s flailing display of weakness wrapped in braggadocio and outlandish claims about the pope (weak on crime, not permitted to talk about religious matters that contradict Trump’s opinions) add up to a near-perfect storm of reckless self-owning that should not be considered as just another Trump outburst. Out of a blend of megalomania and fear, Trump has attacked the pope for the crime of urging peace on earth. And we haven’t even touched on the fact that Trump followed up his comments with an AI-generated image of himself as a Christ-like figure laying a healing hand on a sick man (who, to my mind, bore a strange and incongruous resemblance to the actor Ethan Hawke — a wholly separate secular blasphemy against the iconic Gen X film star).

In combination with his full-frontal attack on the pope to, well, be a pope, such sacrilegious imagery raises the question of whether Trump and his closest allies consider Catholics to be true members of MAGA. And this AI-enabled insult reaches beyond the one specifically leveled at Catholics. You don’t have to be a practicing Christian to recognize the nauseating sacrilege of this Trump-as-Christ image, or to recognize the fundamental absurdity of Trump attacking the pope as erroneous and unworthy – particularly when the pope’s intervention has essentially been to call for peace and an end to a war that few around the world support. Indeed, given the unpopularity of this MAGA war on Iran, and the outlandishness of Trump’s attacks on Pope Leo, he’s arguably managed to create a sacrilegious line of attack that offends even atheists.

It’s hard to overstate the recklessness of Trump stoking a fight with the pope, which hardly serves as a distraction from his disastrous war, but instead appears as yet one more aspect of Trump’s Middle East shit show, focusing public attention on his self-made quagmire and incompetence. In fact, by engaging with the pontiff, he arguably helped focus particular public attention on the war’s basic immorality – a crucial aspect of the conflict separate from its waste of money and hits to the U.S. economy that I would guess are currently foremost in most Americans’ minds. We could not ask for a better gauge of Trump’s desperation and fecklessness at this moment; he has mired himself in a stupid war replete with war crimes and damage to American interests, without a way of getting out that doesn’t objectively draw attention to his unfitness for the presidency. Donald Trump has assuredly done hundreds if not thousands of dumb political things over the last decade, but leveling vitriol at the pope in defense of an unpopular war rises to the top of the pack. Trump, confusing the impulse to lash out defensively with cunning political instinct, remains unapologetic about what he’s said. But in unfurling his authoritarian freak flag in the name of bringing the Catholic Church to heel while drawing attention to the immorality of his insane war, he is more or less only succeeding in punching himself in the face, repeatedly and pathetically. In honor of the famous “rope-adope” boxing strategy, we might think of this as Trump’s own “rope-a-pope” maneuver, one in which attempts to launch roundhouse swings at Pope Leo look a lot more like the president repeatedly punching himself in the face.

But let’s be clear: it’s not just that the pope has attacked a religious authority figure, which he of course has the right to do. Rather, it’s that he’s done so in a way that disparages faith itself. It’s not just that his lackies have implied he’s a superior arbiter of morality than the pope. In the president’s profane depiction of himself as Christ, he was at best practicing a deep disregard for people of faith by making fun of a sacred figure. At worst — and this is the possibility that I believe is most likely — he was displaying his contempt for the religious voters on whom he has relied for the bedrock of his political power. In fact, it’s his debt to them that fuels his contempt and need to dominate them — and what better way to dominate Christians than to make them eat shit by submissively accepting a depiction of Donald Trump as the son of God?

The most effective way to make Trump pay a political price in the coming months is to remind American Christian voters, particularly but not exclusively Catholics, of his profane pretension to religious authority. There has already been extensive reporting of Republican discontent with the president’s remarks, and Democrats should rightly and righteously encourage these misgivings. Democrats should not hesitate to remind voters of Trump’s apparently irresistible desire to follow up his war on Iran with a war on the Vatican.

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If you’re like most people who pay attention to the news, you’ve probably felt it. We are living in a transitional moment, a time of great uncertainty as old realities are giving way to new ones. Right now, the future looks fuzzy and it’s hard to deny that humanity’s collective vision of the future is in a crisis of its own. Everywhere you look in film, television, novels, and social media, the future that everyone’s talking about is a dark one. Dystopia is the default.

That’s a big problem because the future hasn’t happened yet, which means that if we want a better one, we have to start thinking about what that would look like.

We deserve great things, but we can only have them if we can envision them first.

The future isn’t fixed. It’s what we make of it, and that’s something that my guest on today’s episode, Monika Bielskyte knows firsthand from direct, personal experience. She grew up in the Soviet Union, a country that seemed like it would last forever until one day it didn’t.

She’s done a lot since then, but today Monika is working as a futurist and media consultant for nonprofit organizations, businesses like Nike, and films like Black Panther: Wakanda Forever. In all of her work, she’s focused on building a vision of a beautiful possible to counter the doom and gloom of the future dystopias that are all too common in our present-day media.

The video of our conversation is available, the transcript is below. You can subscribe to Theory of Change and other Flux podcasts on Apple Podcasts, Spotify, Amazon Podcasts, YouTube, Patreon, Substack, and elsewhere.

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Audio Chapters

00:00 — Introduction

09:07 — Hope and the power of fiction

16:27 — Humanity’s progress and the stakes

25:00 — Most superhero movies emphasize human disempowerment

33:04 — Reactionary oligarchs’ urge to disclaim their own humanity

42:41 — The future as the imagined past within reactionary futurism

49:34 — Why reactionary futurism redirects public focus from present injustice

53:04 — Toward a vision of regenerative futures that are self-sustaining

01:07:33 — Why hopeful futures avoid false binaries

01:15:26 — No human is ‘typical,’ so inclusion must apply to everyone

01:22:48 — What many left-of-center people miss about generative AI

01:31:59 — Embodiment in AI and machine learning

01:36:39 — Radical tenderness  and the beautiful possible

Audio Transcript

The following is a machine-generated transcript of the audio that has not been proofed. It is provided for convenience purposes only.

MATTHEW SHEFFIELD: And joining me now is Monika Bielskyte. Hey, welcome to Theory of Change.

MONIKA BIELSKYTE: Hi, thank you so much. It’s a pleasure to join you all the way from South Africa.

SHEFFIELD: Yes, we are doing a long distance episode today, so [00:03:00] very fun. And it’s about a very important topic which is something that everyone has a stake in the future. But before we get into the the broader points here, because we both believe that existence and minds are embodied let’s start with your personal background. Tell us about your story and how does it inform your views on all this?

BIELSKYTE: I guess I’m very much with Robert Sapolsky in thinking that we do not emerge from some kind of ether or vacuum. We are very much shaped from the sort of cultural and biological substrate that we are part of that sort of nourishes and fertilizes us.

So culturally and historically, I was born into a very particular moment in a country that doesn’t exist anymore, Soviet Union and grew up in newly [00:04:00] liberated Lithuania. As a child, I was taken to the Baltic Way, which was the protest where about 30% of the population of the Baltic states held each other hand to hand in a continuous line across the three countries: Estonia, Laia, Lithuania which very much sort of precipitated was part of the things that precipitated the collapse of the Soviet Union. I’m also a Chernobyl kid. Uh, my parents were next to Priya when Chernobyl blew up. So in a way it’s a bit of a miracle that I’m even here today. And. Again, I got to witness as a child the collapse of a totality and regime that seemed to be inevitable.

And yet it did collapse. And yet things did change in the country that I grew up in. And they didn’t change that much. Just about 30 minutes from our capital in a country called Belarus [00:05:00] just next door to us. They have had the longest lasting dictatorship in the whole of Europe. And so what all of that taught me is that future is something that you shape and you don’t shape it alone.

You shape it with your entire community. You shape it also in exchange with everything else that happens in the world. And today as a futurist that gets to talk about how futures get to be shaped. Of course, I am informed by that very visceral experience of that nothing is an inevitability, but you know, some hills are more uphill to climb for sure.

and I always think, you know, how growing up, just sort of one day from the next. We were told as children at school that this history that we were taught was the wrong history and now we [00:06:00] receive new history books and this history is the right history. And of course, sort of was swung between these different extremes, right from completely erasure of cultural, national, et cetera, identity in favor of sort of that hegemonic Soviet ideology to then in favor some kind of over idealization of certain aspects of national identity.

I also have to mention that I am a descendant of survivors, both of the Stalins Gulags and Hitler concentration camps. So this idea that there is never that easy goodie or badie and how populations oftentimes get caught up between hostile powers and where one thing being horrendous does not make another thing good, and how one bad thing weaponizes another is also something that seems to be sort of very natural for me to grasp [00:07:00] and much harder to a lot of other people, especially in the global north, especially in the western world.

So I really think of myself as a product of that particular moment as a product of the collapse of the physical walls that. Kept the population in right, that closed people in you were not allowed to leave the Soviet Union and the opening up of the digital wall walls. And so I could never also take these digital platforms for granted.

Like a lot of my peers that grew up in the Londons and Paris and New Yorks could because as a child, you know, in a very small town in North Lithuania, I didn’t have access to almost any resources at all to educate myself. And so the first sort of access to the digital communities of knowledge was something that, and it was absolutely, life changing and was [00:08:00] really kind of the foundation of what I got to become today.

And I think this is really important, this perspective that I have, that I think is really quite different to a lot of again, typical global north futurist discourse is one of the reasons that motivates me to open up this field to more people, right? I currently live out of choice in the global south in Johannesburg, South Africa.

I’m myself of mixed sort of Eurasian identity, and I see just how important it is to open the field of strategic foresight and futurism, to people that have different cultural disciplinary. Disability, et cetera, et cetera, identities because they have a lot to offer. While at the same time, of course, we’re preserving the rigor within the field and the critical inquiry instead of making it free for all.

SHEFFIELD: [00:09:00] Yeah, absolutely. Yeah. and we will get to this point later about the idea of a, future that has everybody in it.

Hope and the power of fiction

SHEFFIELD: One of the other things in your work that I’ve seen is this idea that everybody has hopes, even if they don’t label them as such. And there’s a lot of nihilism, which we will also talk about in cultures, we have hopes and expectations for the future, whether we want to or not. And what we expect plays a big role in what happens, I think.

BIELSKYTE: Yeah. I mean, people act like we are also hopeless today, but I believe if we were really as hopeless as we maintain ourselves to be, we would be out there committing suicide on a mass scale, right? Every morning to wake up. And to do even the most basic things, you still have to [00:10:00] maintain a certain degree of hope to even go through these basic motions, right?

And so hope is really vital. But also it’s sort of being drenched away from us. And part of sort of, I think there’s this interesting dynamic of hope and hopelessness by how much our depictions of the future within science fiction realm have been dominated by the hopelessness of dystopia in a way.

This normalization of doom and gloom. And then there’s nothing that you can do about it is meant to disengage us, right? If we believe that nothing can be done about the future, well then we do nothing about it. And for the longest time, there was that discourse that I was pushing back against that. Well, dystopia is what cells, right?

[00:11:00] People want to see dystopian visions. And really it’s only a particular type of person that want to see dystopian visions. And that person happened to be generally the kind of person also get to, got to direct those visions, right when your life is very safe, very secure, very boring. Not particularly traumatized in a way, seeing these sort of fantasizing about the end of the world, doom and gloom is something that is exciting, but truly for the majority world, people that have lived through dictatorships, people that have lived through oppressions, people that have these visceral stories in their blood and their bones of their ancestors surviving in a way ends of the world.

You know, and anybody that contains trauma of violence or sexual assault in a way we don’t really entertain those dystopian stories that can be [00:12:00] profoundly re-traumatizing. And so hope is something that I believe we’ve been longing for on that grand scale, and yet there hasn’t been as much of it.

And whenever we see those examples in something like Black Panther. Right or recently Heated Rivalry, which is not sci-fi in its sort of presentation. There’s no rockets or spaceships or intergalactic space travel am my own uploading within it. But it’s really futuristic in terms of terms, the social reality that it imagines the kind of social, cultural trauma healing, right?

that it posits as actually possible. We see just,

SHEFFIELD: Oh, I’m sorry. Do you mind for people who don’t know what Heated Rivalry is to give a little background of it, if you’re talking about it there, please.

BIELSKYTE: So Heated Rivalry [00:13:00] is this TV show produced independently supported by Canadian government. That is a gay hockey show. So nothing sci-fi about it on the surface. However, the kind of narrative that it presents, the kind of possibility for sense of community, for queer love for healing family trauma for neurodivergence inclusion that doesn’t become fetishized.

In a way it’s more sci-fi than most of the sci-fi that we have seen. Something like Black Panther. It had a lot of, you know, typical Disney, Marvel cinematic universe, aspects of futuristic weapons and spaceships, et cetera, et cetera. But some of the most distinctly futuristic aspects within it was just how pluralistic it was, the fact that there was still cultural plurality.

That there was still multiple species, humans and non-humans that [00:14:00] remain in communion together. That cultural traditions still survived alongside the bleeding edge scientific research. Right? And those visions have resonated with the audiences. And so for the longest time, we’re told that people are not into that kind of depiction of the future, that future depiction that is hopeful, that somehow still contains what is, what could be deemed as sort of cringe expressions of love and affection and vulnerability is in fact something that we, as most of the people in the world that have lived through our own respective traumas, we actually long for, we need and we want to.

And if we’re recognized that not just our actions, but also ideas have consequences, that history is not just sequence of events, but predominantly of ideas and worldviews. [00:15:00] That ended up shaping these events. We understand just how urgent it is for us to have different depictions of the future. So when people ask me, aren’t you not depressed about the future?

I say, considering how depressing our future visions have been, it’s surprising that we are not doing worse than we are. And if we understand that we are unable to do something before imagining it first, it is also unsurprising why so much? Our, so much of our future decision making is deeply flawed because we do not really have these imaginative yet reality, sort of real data, real science, grounded future visions that seem realistic, yet inspiring and energizing.

And so I think this is one of the greatest priorities. You know, if we understand that those who control the fantasy, [00:16:00] control the fiction, that these fictions end up shaping our actions we need to start with imagination first. And that imagination should not be just optimistic, wishful thinking. It has to be reality informed.

It has to understand how the status quo has been manufactured, and yet imagine possibilities beyond it.

SHEFFIELD: It does. Yeah. And, we will come back to that.

Humanity’s progress and the stakes

SHEFFIELD: Just as a historical matter, I, two points that, that I’m thinking about is one is that it’s easy to think about a terrible dystopian future for yourself. But the reality is that humanity has come a very long way from where we were, not just from our earliest ancestors, but even in the past few hundred years, or even the few past few decades.

So that’s worth always keeping in mind. People sometimes think, oh, well this is like in the U.S., I run into a lot of people who think oh, this is the worst [00:17:00] time in our nation’s history. It’s so depressing I can’t take it. There’s just so many bad things. And I’m like, well, you didn’t really follow the news in the 1970s when there was all kinds of regular domestic terrorism in the United States. That’s not happening right now, at least. And there’s a lot of other positive things that have happened.

BIELSKYTE: Yeah, I mean, again, the, kind of stories that I grew up of my grandparents and my parents and the kind of things that they have survived really do not allow me to drown in self-pity of how terrible the world that I inhabited. And I think that’s a really, important reminder, right?

That if you actually have read about human history, then on one side you don’t become complacent because this notion that it cannot get worse is completely false. It can get so, so, so, so, so, so, so much worse. And at the same time, this moment [00:18:00] that we live in, we should obviously not be passive at all about it, but it is definitely not the worst that we have historically lived through.

So I think, you know, on one way, you know, we have to remember that sense of urgency and how with this exponentially potent, especially destructive technological tools, because they can be very powerful without being positively constructive. The stakes are increasingly high. Yet at the same time, we are not living in the worst moment in history.

Some groups, some populations in some specific geographies at this moment might be living one of their worst moments in history. But on a global scale, we still have an incredibly good life. And yet if we do not work for the future, sort of not to slide from our feet, uh, we might end up seeing the worst aspects of history being repeated and maybe much faster because the technological tools of [00:19:00] destruction are.

Exponentially more potent and fast moving.

SHEFFIELD: Yeah, It’s a balance that you have to keep and, and ultimately the only people who can have the time and ability to wallow in how bad they think things are that is a position of privilege actually. It is not a position of oppression.

But the other thing I was gonna say is that, just as a historical matter, the idea of how fiction and how stories and what you take into your mind from the world and from media, that was actually something that Plato, the, ancient Greek philosopher was concerned about, like, so in his Republic book about which was people often think of it as what he thought of as his ideal society. And I’m, I don’t think that’s quite true. But one of the points that he makes in there is that he wanted to censor all depictions in the arts [00:20:00] of negative things, because to let people see the protagonists doing terrible things to each other or to other people or themselves that had a negative impact on their minds and, what they, and their sort of desire to strive for justice or to improve things.

And I think he was right about that. Now, obviously, we wouldn’t wanna ban that. But what he said, I mean, it, does kind of underscore what you were just saying a moment ago.

BIELSKYTE: Yeah, I mean I really think again, of these examples of, Jacob Tierney and Ryan Kler and how, you know, even when they spoke Jacob Tierney is the director, he rivalry, and, uh, Ryan Kler, director of Black Panther and Sinners more recently. How even in the process of creation, right, on the sets it was really important to create [00:21:00] that sense of community, of understanding, of vulnerability really supportive the, very opposite of kind of the toxicity of the film set that Hollywood is known for, where sort of, especially women get pitted against each other, et cetera, et cetera, et cetera, where sort of, you know, uh, the team is being dehumanized and sort of exhausted to a point of mental collapse.

I mean, I’ve, worked on some projects where, you know, some people literally ended up in, in psychiatric hospitals with the burnouts because of just how dehumanizing, the treatment from the director and or producer was. and then when you see what emerges from their creations, both in heated rivalry and let’s use sort of sinners as, a sort of newer example in Black Panther there’s a lot of very difficult thematic being broached.

There’s a lot of drama. There’s a lot of challenge that our heroes have to overcome. Some of them do [00:22:00] meet tragic ends in sinners, not thankfully for now in heated rivalry. though we always kind of on the edge of the seat, we always expect things somehow to end badly because we’ve been trained, right?

That bad things happen to good people, right? And that’s why you shouldn’t be good. You shouldn’t be loving, you shouldn’t be caring. And what’s so interesting from that and I think specifically with sinners, you know, it is sort of labeled as a horror movie. A lot of people actually, again, who have trauma, who do not love horror genre or anything that has too much violence in particular, have avoided watching it because of that label.

And yet when I watched it, there are moments within that film where wine creates these wonderful protopian glimpses, you know, and I’m obviously very biased because I had the chance to work on a fairly minor capacity as a futurist, uh, with him on Black Panther: Wakanda Forever. But I think [00:23:00] he is one of the.

Most sort of change making directors sort of not just generational talent for what he puts out on screen, but also how he puts it out, right? And the profound humanity that emerges. And these glimpses. Even within very dire circumstances that are presented in a context of sinners movie there are these moments of a glimpse into a possibility of a world.

And it’s not just what that world looks like, it’s also what my friend, peer, and colleague Jenka Gurfinkel writes, it’s about what it feels like, and it’s also kind of what I speak in my framework, embodied futures. There’s that almost sort of visceral sensation of a possibility of joy and that joy and the present again, as Jenka says, [00:24:00] makes join the future seem plausible.

And I think this is so much of what we need. And, in the past we almost had these very binary storytellings, you know, it’s either punishment, detonation, glue warnings, or it’s some kind of perfect future prescriptive sort of moralizing paradise vision. But you should not be questioning whose blood flesh and bones this paradise was built on.

And, protopian thinking, right? That sort of realistic, yet hopeful thinking and visioning engages with something that is much more complex, right? Imagining possibilities of a world where humans strive to do better and do better, but it comes with hard lessons, right? It comes through strenuous effort.

It doesn’t just come easy. It’s not about just being right from the first go. It’s about trying and learning and acknowledging and expanding your horizons and your humanity in a [00:25:00] process.

Most superhero movies emphasize human disempowerment

SHEFFIELD: Yeah. The other thing that’s different, I think about the Black Panther franchise is that when you look at most superhero movies-- and God, there are so many of them-- they tend to deemphasize in a lot of ways the regular person, the regular community, the regular nation.

There might be a token, little scrappy little kid who who does something, or something like that. But by and large, these stories are about a future and a present in which you don’t have any ability to participate as a regular person. that really has a, bad impact I think, on a lot of people.

And when I have done reporting on, for instance, people who believe in the, Q Anon conspiracy theory, like they, they have as their belief that, well, I’m just going to sit back and enjoy the show. I’m just going to sit [00:26:00] back and eat popcorn. Because they, really do imagine that there are these fantastical figures, like Donald Trump who are gonna save them.

But it isn’t even just these far right people that have these views either. Like a lot of the rhetoric I think from people who are opposing Trump in the United States. They seem to have this idea of, well, if we just tell people what he’s doing is wrong, then that will stop it and it, doesn’t work that way.

There is no “adult in the room” who’s going to save you. There are no people who are going to come to your rescue. You and us we’re the ones that we’ve been waiting for, because there is no one else in this planet or this world.

BIELSKYTE: Yeah, I mean, I think we have to remember that the very notion of superhero, I mean, it, kind of has roots in the eugenic ideology and sort of eugenic thinking of the Uber mech, right? And of course, the [00:27:00] Uber mech requires the un mech, right? The superhuman requires the subhuman. And, uh.

Those who control the fantasy, control the future, the fictions, if they’re potent enough, if they’re compelling enough, always end up bleeding into reality. Right? it’s not just that reality informs our fictions end up shaping our reality because this is what we consider to be aspirational.

So of course there’s this direct pipeline from a superhero and, it’s big cape coming in and sort of saving the day and saving everyone, and then somebody like Trump, standing there on a podium all the way back in 2015 and saying that he alone can save the world.

And people believing that. And I remember vividly that moment, I was actually considering moving to LA ‘cause I was working a lot between Hollywood and Silicon Valley. And the moment he announced his candidacy, I, completely reconsidered. I was like, you know what? I am not making that move.

I don’t see myself living in the US under under him. [00:28:00] I already was thinking how difficult it might be to travel, and deal with TSA with my kind of travel pattern at that time. And, and people literally did not think it conceivable a lot of university educated, progressive, sort of the who’s, who of our intellectual community really thought of it as a joke.

And, and I did not. Because in reality, at that grand scale, we are shaped by these popular fictions. And it has always been the case when I started doing the work that I do. And I started doing sort of public speaking. And I was saying that science fiction really matters. It’s serves as a blueprint.

It shapes what do we consider future worthy? What do we think belongs? Who do we think belongs in the future? Right? And it does not reflect necessarily reality. Science fiction has mostly misguided us to think that something is futuristic, when really it just [00:29:00] seems futuristic. And not just because it’s culturally, socially political, outdated, most of the time it’s outdated from a scientific standpoint.

But again, going back to that point, within indigenous cultures, there was always that, duh, the most basic degree of understanding that every song, every pattern, every story, every ritual, sort of essentially every form of content is of core form of content that guides human behavior, that guides our values, that guides what we consider to be aspirational.

And yet somehow, especially in the western world, at some point, you know, before the connections between the, Ted bro actions and the ideologies they follow became truly sort of undeniable. So many people try to say, relax, this is just entertainment. It doesn’t matter. These are just movies.

These are just games. These are TV series. You know, this [00:30:00] is not how future gets decided. And nothing could be further from a truth. Future is decided by people acting upon what they consider to be worthy acting upon. And so today we find ourselves in this world, right, where still so many of us believe that somebody is gonna save the day, that there is gonna be on one or the other side, that magical superhero.

And then, you know, on the other side, you also have quite a lot of people, I guess on the lefty side that will say, well, no, you should not engage with any of that structural change, with any of that political change, with any of that corporate change by working again with the power structures that be.

But the reality is that all of these systems of justice and injustice of equity and inequity, they are made out of all of us, right? And so we need the [00:31:00] grassroots push and we also need that infiltration of structures of power to make them a lot less hostile to, to the grassroots. And so there’s always that continuous flow.

And when people ask me as a futurist, so what can I do? A lot of times they say, well, you know, but you know, I’m only working in advertising. I’m working on something so superficial. I’m not here saving the environment. I’m not here solving these dreary military conflicts. And my answer to that, that with whatever that each of us does, we will actually be much more capable of changing the world when we engage in our field of expertise instead of going and doing something else.

Instead of just go, I mean, it’s wonderful to go to some protest or support some kind of NGO, et cetera, et cetera, you know, on the weekend or once a month or once a year, then not doing that at all. But the truth is that if we really consider it, what is [00:32:00] the core of what we do? What is the core, our knowledge, what is the core of our expertise?

And we think how I can do it in such a way that I’m able to shape the future somehow positively through something that I’m really, good at, instead of just doing it how it’s always been done, how I can shape the future through that, through this thing that I actually have expertise, power, insider knowledge, and influence within.

And if all of us were to do more of that, and if all of us, you know, instead of just hoping for these, single leader, but also to leaderless movement. S if we understood that the real movements, the real change that lasts, it’s about leader fullness. It’s about all of us doing the things that we the best at and tapping into each other’s knowledge and expertise and, engaging with each other.

Not just because we’re the same, but because we are able [00:33:00] to contribute to each other. I think we’d see more of a change that we want to see.

Reactionary oligarchs’ urge to disclaim their own humanity

SHEFFIELD: So we’ve talked a bit about the things that people who support democracy can do, and we will circle back to that at the end of the conversation here, but I do want to talk about the people who are working to end democracy at this juncture of human history. And it’s not an exaggeration to say that’s how they feel and, but it’s, it, it can be difficult I think for sometimes for people to understand that because these people are not coherent when they speak and they don’t have a, good ability to write. They’re not really interested in reading. The only things they ever write are kind of on. On Twitter. But one person who is a bit more articulate than the rest is this guy named Mark Andreessen, who is a billionaire investor. One of the earliest internet figures as well.

And he basically said in a recent interview that [00:34:00] he has no interiority, that he never does any introspection on anything that he does, and that this is a great thing in his life. So we’ll roll the clip here and then I want you to, fire back at that.

Okay.

David Senra: Introspection.

Marc Andreessen: Yes. Zero as little as possible.

David Senra: Why?

Marc Andreessen: Move forward, go. Yeah. I don’t know. I just, I found people who dwell in the past get stuck in the past. It’s, just, it’s a real problem and it’s a, problem at work and it’s a problem at home.

BIELSKYTE: I mean, I think so many of these people are just like colossally stupid. They have been at a right place, at a right time. They have the right amount or like really wrong amount of ruthlessness to become so rich and powerful. But most of them are not that smart, and even people that are labeled as very [00:35:00] strategically smart, let’s say people like Peter Thiel, when you listen to their discourse, when you listen to his sort of antichrist lectures, when you listen to his, idolizing of thinkers in scare quotes like Curtis Jarvin and just how juvenile that discourse is. They’re really not that smart and above all, they are extraordinarily miserable. That’s just the fact when you look, I mean, I think this recent documentary Manosphere, right? It exposes so many of these people’s lives as truly miserable, as truly sad, as truly pathetic.

And yet because technology is not neutral, algorithms are not neutral they have had this sort of algorithmic amplification on their side and people like Mark Andreessen had [00:36:00] sort of, corporate business, sort of financial amplification on their side. And so they succeed in accumulating so much power.

Right? And I mean, I think of it as, it might seem like as a strange peril to draw but stay with me. I think we had this very unique momentum in this last winter Olympics. With the figure skating for the first time in a long time, Russian team was completely absent from it. If you know anything about Russian figure skating, you know how corrupt it is.

You know how it takes these underage girls, how doped and almost like tortured, abused they wear to sort of achieve these gravity defying pirouettes. But at the end of the day, even if they would succeed winning gold medal after gold medal only for an incredibly short amount of time, right? Because after that their body would be bust.

There was this [00:37:00] assumption that somehow they are pushing the boundaries of skating. And yet in this last Olympics, when the Russians were finally absent, something completely different happened. A sense of community, the difference between different skaters and especially a sense of joy that was delivered by ultimately the gold medal winning American Chinese figure skater Elisa L.

And it truly sort of opened up a whole new consideration of what figure skating can be, of what sports, what athletics can be. And in a way it was very much sort of an uphill battle because how can you win against such torturing of the bodies that Russians were known for against such exquisite doping techniques that Russians were known for?

And yet that victory did happen. Maybe in that temporary Russian absence. But it made even the [00:38:00] viewers think maybe this is what we had is not at all what we want. Not at all what we need from sports. Maybe this joyful momentum that is not about abused, emaciated, exhausted children’s bodies on the eyes suffering for our entertainment.

Maybe this is the kind of world that we actually want to inhabit. Maybe this is what we want sports to be. And so I do think that sort of like mass realization that happened and, how viral these moments of the winter Olympics went, taps into what we spoke about. He had rivalry taps into what we spoke about the success of every single Ryan Kogler project against, again, all of the studio infrastructure.

Odds also speaks to this moment with the techno fascists and sort of their mirror reflections as the influencers of the manosphere that we actually are [00:39:00] beginning to see them for how pathetic they are. When we look at somebody like Elon Musk. Now, less and less people are looking at him admiringly and say how he will be saving the world and look at him as somebody profoundly pathetic, profoundly sad, profoundly miserable. unfortunately was ruthless enough again to accumulate truly extraordinary amount of power. And I do think that during the last presidential campaign, there was a fundamental mistake that was made when the Democrats moved away so fast from the Tim Waltz’s framing. I of the weird, these guys are weird.

These guys are not aspirational, not like projecting power onto these people, even if we cannot deny their power. Right? They’re very powerful, right? But the more we project, the more we are scared, the more in a way we give them that [00:40:00] power. And if you know anything about the history of dictator, if, you know how calco for example fell, it is when we finally start seeing these people that have ruthless, accumulate extra amounts of power as truly pathetic, as truly unad, admirable, as truly non aspirational, and we start crafting a new vision of what can be.

And again, when we start really looking critically at what these people say with, Marc Andreessen’s introspection is something that wasn’t went in 1920s. I mean, considering how much he seems to be introspecting himself, he is denying that very basic fact. In his techno-utopian manifesto, right?

He says how tech ethicists and tech critics are the enemies of progress. And you should just be accepting the first thing that the tech grows are offering to you. Again, nothing could be further from a truth, to just [00:41:00] accept whatever you’ve given. That’s not a positive attitude, that’s a negative attitude.

That’s believing that we only deserve this much to actually engage, not in just kind of criticism, no for the no’s sake. If we understand that no is not enough and you follow your nos by what are the shared yeses, you understand that to not accept the very first technological policy, et cetera, et cetera, offering and to work together towards something that is not gonna be perfect, but something that will be better, that we can keep improving.

That’s not a negative attitude. That’s the most positive attitude that we can embrace. And so I think it’s really important to sort of dismantle these ideologies that the manosphere influencers, the tech bros are pushing, but not do it in such a way that gives them more power, but do it in such a way that shows them for the sad little pathetic.

People that they are, even [00:42:00] if, they have succeeded in accumulating true extraordinary amounts of wealth in the process

SHEFFIELD: Yeah. it’s, that dictatorship is a state of mind in both the dictator and in the population. Because it, doesn’t work if you don’t allow it to work. Ultimately, they want the bandwagon effect. I mean, that’s how they do everything in their world. You look at the, all the Wall Street investors, they’re just a herd of lemmings.

Like they, they don’t have independent thoughts. They all do the same thing. They all respond to the same news reports. They’re easily manipulated. They’re so easily manipulated, in the fact, that people are constantly betting against the majority of the market and, making a lot of money off of that.

The future as the imagined past within reactionary futurism

SHEFFIELD: The other thing though, is that the vision of the future that they’re offering is actually an imagined past instantiated. Like that’s really what they’re doing. And you can see it in the science fiction that they like, which tends to be like mid 20th [00:43:00] century fiction.

And, I did a separate episode on this with Jeet here from the nation for people who wanna check that one out. They constantly refer to space as similar to the frontier times of people living all alone, in the forest or on the plains or something.

And, spaceships are prairie schooner in space. and, these are just not realistic at all because the reality is that, space is such an expensive endeavor that only governments can pay for it. So there is no imaginary cowboy out there doing space stuff living by himself.

That’s not real at all. And the only people who are gonna be in space are government employees and the people that are their contractors.

BIELSKYTE: Yeah. So I mean, I think the issue with the whole kind of space discourse and I do agree that, space exploration, astrophysics is really, important. But I’m [00:44:00] very much on board with what, adam Becker writes and More Everything forever. And I love that he wrote about it, as somebody that grew up with the same fantasies, that because of these fantasies, he went and studied and became an astrophysicist.

And then he came to realization that this whole vision of space being the frontier that we will expand onto, that we will get to live on Mars. And Alpha San Tori is delusional, you know, and it’s not delusional because it’s morally, socially, culturally, politically wrong. You know, these are subjective notions, and we could be arguing about it to the end of time.

It’s scientifically wrong. The real future frontier is not rockets or silicon, it’s biology, right? Sure. We need better computation. Sure, we need better rockets if we want to reach Mars, let alone transport significant amounts of load that supposedly could allow [00:45:00] us to live on Mars. But reality is our biology is completely intertwined, entangled, interdependent with all life here on earth.

Our bodies cannot survive completely different atmospheric composition, completely different atmospheric pressure completely different gravitational field. Our bodies cannot survive without everything that replenishes our microbiome because majority of d within our bodies is not even ours. Right?

It’s our microbiome and our microbiome. Is again, this whole ecology. We are not brains floating in jars in the space vacuum. We are ecologies, entangled with a broad ecology. We fully interdependent. There’s nothing. you know, I speak how 20th century was really sort of anchored in that engineering paradigm.

And again, we could argue or not about it if it was a necessary step or we could have skipped that step and, our world would be radically different. But [00:46:00] history, it is what it is. 20th century was the engineering century. But where we are moving now, it’s the century of biology, right? And within biology, nothing is a replaceable part.

The moment you change any element, everything else changes. That little empty space immediately gets filled with something else, right? And there’s no clear binary, there’s no zero one. There’s always that grain zone, gray zone of change and transformation. And so to really think of these futures as interdependent as biological to think of society, when nobody can escape in their magical bunker and do well, let alone, they’re not gonna be able to go and escape on Mars.

And they’re not gonna be able to upload their mind into computer matrix and live forever. These are all just sci-fi fantasies. These are not scientific propositions. And so again, through that you understand. How delusional that thinking has been and [00:47:00] how so many of these people are not that smart. Now, the problem right, is that the more rich, the more powerful, you know, as a politician, somebody like Putin as an example, right?

Of surrounding yourself with yes men that tell you can invade Ukraine in three days. You’re gonna be conquering Kiev. Ted Bros surround themselves with people that tell them, just throw another X amount of billions of dollars and you’re gonna make science disappear. To a point where Ted Bros a clashing with a scientist.

Scientists, even if science is just some kind of, it’s a material manifestation. it’s an technology. Sorry, I’m restarting. Even if technology is just a material manifestation, it’s an outflow of scientific research, right? So if you deny the science, no matter how many billions of dollars you’re gonna throw at it, you’re not gonna succeed at it.

But the problem, right, is that this, yes man phenomena is not [00:48:00] anymore just something that the written a powerful are capable of having access to in a way, AI psychosis, we’ve democratized the yes men through chatbots. So many mediocre people without power are able to engage with chatbots and the chatbot will respond to them in the sycophantic manner that yes.

Your ever idea is great and amazing, ingenious, yes, you should do more of the same that you were doing that caused your problems and this is now gonna solve your problems. So we live in this world of increasing infectious delusion where we tend to be celebrating all the wrong things and, these very juvenile ideas are getting amplified on a mass scale.

And I don’t think there’s going to be solution to most of these problems without real push for much greater [00:49:00] information. Literacy, science, literacy, historical literacy. And I don’t know where it’s gonna come from because this has to be funded or it will not happen. But it’s really a vital aspect if we have to have a more livable future, right?

it all starts with a vision, and that vision is shaped by information that we have access to. And if the information is completely misguided, completely inaccurate, then the whole foundation will be skewed. And so I think this is something that is really, important to address. And we haven’t been gone to.

Why reactionary futurism redirects public focus from present injustice

SHEFFIELD: Yeah. Well, it’s also that they are trying to, these techno salvationist or, techno fascists even, we can say because they do cite people who were actual fascists. Like, Filippo Marinetti, Andreessen is, says he’s a hero of his. But aside from that, the, what they’re doing is trying to [00:50:00] redirect humanity from the, near future in which we improve our lives and Im improve our health and take better care of each other and the planet.

They want to move the focus from that to 500 years from now, we have to think about when, or we have to think about, well, the sun is someday going to become so big that it will swallow up the earth. Well, that’s not going to happen in such a long time that we kind of don’t need to worry about that.

And in fact. The best way, if you actually were serious about that, is to fund the scientific programs that you were just mentioning, Monika. that’s and then you look also at the Trump administration, attempting to cut hundreds of millions of dollars or billions, I think, if I’m remembering right, from the government science program.

So like you can’t say that you are wanting to be, have someone to be someone [00:51:00] who has credibility on the future and then also say, oh, and we don’t want any scientists. That’s not how it works. That isn’t how it works.

BIELSKYTE: Yeah, I mean, again, so much of the stuff that’s happening in America seems so shocking and novel to many Americans and even many Westerners. But it doesn’t seem shocking or novel to most of the post-Soviet because this is exactly what happened in Russia under Putin, right? Quality minds will question stupid decisions.

So one of the ways to entrench your power is to eliminate. Anybody that would have the capacity for critical thinking that could I undermine your sort of ideological ravings. And so trying to make, you know, and it goes beyond Putin, like, I think one of the most [00:52:00] extraordinary historical examples that had some of the most dire consequences because it resulted in a famine and Soviet union, and then also the famine, the great famine in China was Lisen COism, right?

Liko was a biologist that crafted this whole ideological take on evolutionary biology that fit with the Soviet communist ideology I ideology. Yet it was scientifically misguided. It was scientifically inaccurate. And that led to decision making from which tens of millions of people died. You cannot wish reality away and you cannot, as we’ve seen, right?

So many of Russian oligarchs, especially since Russia’s invasion of Ukraine, have jumped off the windows and balconies and had sudden heart attacks, even if they had no previous heart [00:53:00] conditions. So what that points to is that.

Toward a vison of regenerative futures that are self-sustaining

BIELSKYTE: You cannot have successful business is the nation state that has collapsed. And if the nation state is dominated by the leadership and policies that are increasingly removed from real data, from real scientific research, when the scientific research is ideologically guided rather than real curiosity and real information guided, the nation state ends up collapsing, and then the business and your corporate profits end up collapsing.

And, there’s just, you know, it’s, almost this Prego level thinking, right? Uh, when Prego made a deal with Putin, you know, somehow it seems that Prego thought that, you know, well, he’s gonna be the one that will not fall out of the window. Somehow he’s gonna make that [00:54:00] unique deal with Putin, and, somehow he’s gonna be fine.

But it just doesn’t work that way. And so I think the sooner people wake up and the sooner they realize that if you want to have longevity for even your corporate profits, for your business success, for your nation state, you actually have to inform your decision making by pragmatic data. And not by ideological ravings.

And so it’s, really extraordinary watching what is happening right now, but it’s also profoundly unsurprising. And, even more so, you know, in contrast of you know, seeing, for example, China’s decision making, right? When there’s this sort of fantasizing to return to petro masculinity under the current American regime versus the sort of really aggressive move towards what is framed as ecological [00:55:00] civilization by the Chinese government, right?

And trying to export that model and funding sort of, to a greater degree the sort of transition towards regenerative power grid than even the Marshall Plan. Now that comes with all of the strings attached. We cannot sort of idolize that at all, right? But at the same time, one approach tries to return to some kind of fictional past and, nostalgia ends up becoming poison.

And on the other side we have sort of that more pragmatic, more science informed thinking, and we know that over the long term, this is what wins. Now, I think, you know, the, big mistake of a lot of commentators and observers and, A lot of, even sort of young, sort of ideological people is to just demonize that this is all about financial incentives.

This is all just about money, right? And I think it’d be [00:56:00] easier to fix things if it was just about financial incentives. It was just about money, right? Because when somebody just thinks of their financial profits, you can somehow negotiate with it because there’s a certain logic to it, right? But I think the motivations are quite different.

And in fact, it’s more dangerous. They’re much more diluted, much more ideological. And I always say that it’s very hard for people in positions of power to imagine a world where not only their power is obsolete, but their very understanding of the world and the future is obsolete. And so you have to grasp that when you build out your future strategies, that it’s not just about financial loss or financial gain. It would be more simple if it were just that. Because if it were just that, [00:57:00] we would see much more pragmatic decision making because ultimately there’s no money to be made on a burnt out planet, right? There is no bunker that is gonna be strong enough to hide you if the entire world collapses. And so that cynicism, that nihilism, that also loss of what we spoke earlier on, of, hope into the future is profoundly dangerous.

And again, this is not new for me because it’s very much exemplified in Russia, right? Russia is the only, or one of the very few countries that believe that climate change is gonna be good for them, right? And it’s gonna be good for them, not because it’s actually gonna be good for them. I mean, sure the Arctic routes could be open, et cetera, et cetera, but it’s gonna be good for them because it’s worse for everybody else.

And the depth of depravity that results when people start believing that the future [00:58:00] will be better for us, not because that it will be objectively better because we improve our sort of state of being, but because everybody else is gonna be more effed. the ne holistic cynic politics that result from that are really profoundly dangerous.

And, this is something that we need to be profoundly wary of. And, you know, I’m seeing that, I’m seeing quite a lot of that emergent right now in the us. It, really kind of reminds me of everything that I heard of sort of these last years of the Soviet Union. So not just Putin’s Russia, but these last years of the Soviet Union before it collapsed.

And we need to be really, aware of that and counter that.

SHEFFIELD: Yeah, that’s right. And that’s why I often say that despair is reactionary and hope is progressive. Because yeah, like they, they, want, they can only win by making you think their imposition [00:59:00] of an imagined past is inevitable. But one of the big obstacles though, for people who oppose them is I think that in a lot of ways, the broader left isn’t offering much of a talk, even discussion of futures and, and presenting a, vision of a beautiful possible because you can’t defeat the imagined past.

If you just say, well, let’s go back to the neoliberalism, or let’s have a endless, discussion about who gets to speak first or whose oppression is worse. No, you have to create ideas and inspiration to rally people to towards something that’s wonderful because otherwise they’re just gonna think that all these people with these, billions of dollars, that they’re inevitable if you, have to give them a north star towards something beautiful, I think.

BIELSKYTE: Yeah. and you have [01:00:00] to understand that, you know, again, The majority of the population in the world is religiously conditioned and religious narratives, have been speaking of those sort of es, sorry, I’ll restart. And most of the religions have been speaking about eschatological ends, right?

So this projection of somehow end of the world doesn’t emerge from anywhere and doesn’t resonate with sort of anything. It, resonates with existing sort of substrate. A lot of the people that push these end of the world visions have been raised in religious backgrounds that preach that, and now they sort of just repackaged it as some kind of technological rapture, technological salvation.

A lot of be it sort of Aya regime in Iran, be it Putin, they also project these sort of end of the world visions. And to counter that, you cannot just magically [01:01:00] think reality away. you need to offer something that feels tangible, that feels inspiring, that feels energizing. And if you just offer sort of preachy environmental discourse, if you just offer sustainability, that tends to not be unfortunately exciting and energizing and inspiring enough for our minds.

And that’s where. That regenerative vision really comes in and is really, urgent. And so I say that a lot of the existing familiar political binaries, communism, fascism, left right, progressivism conservatism especially, is in this increasingly ideologically distorted conspiracist world.

They do not really stand the test of time anymore. And the real emergent binary is extractivism versus regenerist. And so how can we juxtapose [01:02:00] where these extractivism future visions, where these extractivism technologies, where these extractivism policies are taking us, versus what could regenerative vision actually not just look, but also feel like, and that is really, vital.

And it has to be credible, it has to be realistic. It cannot be sort of wishy-washy, hippy dippy, leapfrogging the current issues. It has to actually sort of very tangibly address them. And I mean, it’s, interesting ‘cause this whole week I’m reading through a bunch of scripts. As part of my futurist advisor role with an organization called Climate Spring, and the role of that organization is actually to green light fund support, produce more regenerative future visions in the long media format, filming tv, right?

So these initiatives already exist, but we need many more of that. And this is where I [01:03:00] emphasize this framework of story world design, which is, might take sort of quite a bit of a modification away from world building, because world building feels very authoritarian for me. It’s kind of, you know, with Chand Dega or Nita May with Brasilia, a genius architect comes in and decides what the future city is gonna look like, and then everybody else has to inhabit his utopian vision story world design. It is much more organic, right? It, recognizes that we need infrastructures, we need technologies we need in our cities connectivity and productivity and thorough affairs and power generation, et cetera, et cetera. But thinks about the future city beyond it just being a smart city, right?

It thinks of it as livable city, as joyful city. It thinks of what is that human experience. And it doesn’t just design actually for humans. It designs for life because we are part of [01:04:00] an ecosystem of life, as we said. Our microbiome is an ecology, right? So we are ecologies intertwined with other ecologies.

So my invitation is how can we bridge gaps between the different disciplines, between the scientists, the architects, the urbanists, the policy makers, and people that know how to make shit sexy, quote unquote, the advertisers, the filmmakers, the script writers, the visual effects artists, right? These people know how to make things look mesmerizing.

These people know how to craft stories that drag us in that, that make us almost addictive, right? To follow the narrative arcs of, certain characters. And so it’s really important to go beyond manifestos and think tags and lofty statements and really [01:05:00] show immersively, sort of open these portals into the possibility of a different world, and really utilize this techniques of story world design coming from media, entertainment and science fiction, but to craft glimpses into our possible futures and really bring people in.

So we don’t just preach, we don’t just say that you shouldn’t do this bad thing, but we make people excited to do this good thing and to do this good thing together with others. And I really, believe that this is one of the most urgent things. And then another, I think key kind of framework that I’ve been working on is embodied futures and embodied futures.

That’s really sort of reframing that it’s not about being anti-technology. It’s not about being anti quote unquote progress. Even if you know that progress definitely needs an asterisk next to it. [01:06:00] It’s reframing innovation as something that doesn’t happen to technology because of the technology and through technology, but it happens to our bodies because of our bodies and through our bodies.

Our cognition is embodied. So whenever we consider any innovation proposition, be it again technological tool, platform policy, et cetera, et cetera, we have to think, is this weaponizing, undermining or replacing our embodied experience? Or is this supporting, amplifying, assisting our embodied experience?

And it’s not just the sort of eugenic idea of what bodies look like or how they could be stronger, better, faster, but really what do we feel within our bodies? What do we feel when we exchange with other bodies? And what do we feel being on this planetary body? What is the sensory experience?

What is the [01:07:00] joy? What is the pleasure? Even as we age, break pain, et cetera, et cetera. And I think it’s very important to bring these conversations, into the very serious political policy, technological scientific research and funding space too. Because unless we succeed in communicating to the broader, audiences, we will continue failing in bringing the change that needs to happen.

Why hopeful futures avoid false binaries

SHEFFIELD: Yeah. Yeah, that’s definitely true. The other thing also is that these people who are trying to destroy democracy, they, they do it often by presenting false binaries. So, and, Donald Trump, his entire political career is based on that. But when you look at the history, all of these, dictators or close to dictators who gain power, they do it by, by, presenting a [01:08:00] false binary that, if you, well, you don’t have to like me, but I am not anywhere as bad or as evil as, insert.

This group here that you don’t like. So, whether it’s a, ethnic minority or a religious minority, or a gender minority or a, non-religious person, these are all things that they, try to tell you are a threat to you. And so they, so that they can get away with not representing your interests.

And, I, and that’s something that I think, that is something that I everybody can do, is to talk to people in their lives to help them see those false binaries and to avoid them and to, to the extent possible, have build community for people to enable them to not be forced into those false binaries.

Because, that’s the other thing you were talking about how these, these oligarchs are, lonely [01:09:00] and miserable, but because of the eco extractive economy that they’ve created, a lot of other people are facing those similar circumstances. But because primarily because they don’t have any money and no opportunities.

And so, being able to just be with other people who have the, desire to protect democracy and to have a. A more positive vision of the future. That’s, something great and that is something that people can get from going to a protest as well, to, be able to see people who, because they want you to think that it’s inevitable and you are crazy if you don’t agree with them.

BIELSKYTE: Yeah. And at the same time, right, none of that change, none of that. Embracing more of our plurality is going to happen through threatening punishment or in [01:10:00] position. Fundamentally people change when their curiosity stick out, right? And so I think that’s kind of the biggest thing. We’ve been celebrating being right, and we haven’t been celebrating learning enough, right?

So most of us have born, most of us are indoctrinated into one or other form of bigotry in a way, ableism, for example. It’s the water that we swim at. We still, you know, even you have very woke, people are using terms like tone deaf, blind spot, being blind to that without even realizing, that it makes this automatic assumption that somebody who’s blind would be ignorant, that somebody who’s deaf would not understand conversational context and how to behave within it, et cetera, et cetera.

So, all of us lack knowledge in one or other domain, be it [01:11:00] disciplinary or cultural or social, et cetera, et cetera. and I think this is where story world design, this is where bridging these gaps between disciplines can really be helpful. Because when you invite people to be curious, when you make the proposition of participation.

Being more exciting than isolation. When you take away that fear of cringe that comes with allowing oneself to be vulnerable by showing your curiosity, then things begin to change. And I really, believe in that. And it’s really, hard because, you know, I’m a woman in a very male dominated domain, and so much of a time in my professional life, I’ve been literally wanting to punch faces by how people have talked to me and, behave with me.

And yet I kind of think of, you know, how do I foresight my own actions. So [01:12:00] we all have to kind of get better at foresighting our own actions, you know, in the particular moment, getting angry, getting pissed off you know, wanting to punish somebody, wanting to scream at somebody. You know, and I’m not talking about literal Nazis, right?

‘cause that, like some people are, some people have sociopath, psychopaths and, very much sort of beyond redemption. It’s really how to, how do you make the power they had have, access to less destructive. But majority of the people in the world are not right? Most of the people are not ignorant because they choose ignorance, right?

There are some like that. Most of the people ignorant of something or other because they just didn’t have access. To enough understanding and, again, just access to information does not equal understanding. Right? Accurate facts do, does not equal accurate understanding. But it’s, we have to kind of think in that moment of my anger, which most of the time is very justified.

I could act in a very [01:13:00] rash manner and I could feel justified, I could feel sort of very pure about it, but what consequences it will result in, and we all must get better at that. Last year I spoke at this media conference in Germany and one of the main conversations in relation to that was how journalists, how media people need to get better.

Not just at reporting the facts, but reporting them in such a way that comes with an understanding. What kind of behavior, what kind of actions, what kind of consequences that type of reporting could result in. Right? Are we able to speak beyond just the sensational fact and, speak to what could be potential future implications?

Right? And I think we need more. We all need more of that. It. And we’ve [01:14:00] been lacking that, instead of just wanting to build a wall and push people away, which is the easiest option. and again, I, viscerally feel that in my body ‘cause I felt that way so many times in my life. Fundamentally, this will not improve things for the better.

So we need to find a way to make people curious and, help them see how engaging across cultures, discipline, domains, disabilities, neuro divergencies, genders, generations, what is that we can learn from each other? How can we expand our horizons? How can we help each other see what we have not been seeing before?

And, I guess my own personal engagement in, the deepest way is with the realm of invisible disabilities. And I really believe that we shouldn’t be reading books about autism or cancer only when it touches us first person experience of cancer should be something [01:15:00] that, we should just want to understand before it happens to us, before it happens to our loved one to understand in different aspects of neurodivergence, considering how many neurodivergent friends, colleagues, acquaintances we might have, you know, and how it could expand our horizons.

I think, you know, we should do that before we have that face-to-face interaction.

SHEFFIELD: Well, and also, oh, and. Also just on that point. Sorry. The,

No human is ‘typical,’ so inclusion must apply to everyone

SHEFFIELD: one of the other fascinating things about some of the cognitive psychology research is that, it, the idea of neurodivergence, it almost doesn’t even exist. Like there is no right way to be a human or to have a mind or to think, and, that’s really come out with regard to, research showing that the, inner monologue of people, like some people basically don’t have one at all, and some people have one that never stops.

And there [01:16:00] is no right way, to think. and this is a really good example of that. So it’s, not just that, that we can see others experiences, which we may have in the future for ourselves because everybody, as you’ve said, will be disabled at some point. But it’s also that even how we are in the present moment that’s worth appreciating as well, and, understanding that there is no wrong way to be human.

BIELSKYTE: yeah, I mean it’s, I guess it’s, neurotypical doesn’t really exist but neurodivergent does, not, so many people tell me like, oh, but we are all a little autistic. And I’m like, absolutely not. And a lot of the times actually, people that were saying that we all are a little autistic are people that were undiagnosed autistic.

And they would make an assumption that, and I actually did the same assumption for most of my life until my early thirties, that, [01:17:00] but everybody must struggle with this specific thing. They just know how to pretend better. And it was a huge realization, in my early thirties to confront that not everybody’s struggling with this thing and not even close to the degree that I struggle with.

And at the same time, because of my autism, I also have, as much as it causes me frictions with especially sensory environment, et cetera, et cetera, it also gives me a whole additional density of experience and pleasure, right? When it’s not about friction, when it’s about sort of satisfying sort of sensory input or sensory experience or informational exchange, et cetera, et cetera, et cetera.

So I think we have to acknowledge that nobody is typical, right? Nobody is abled in the same way, and yet nobody is disabled. And yet all of us will, unless we die, a certain death [01:18:00] will become disabled. And I think, you know, through that it’s also kind of important to acknowledge as much as this. Quote unquote witch hunt.

That came about towards DEI, diversity, equity, inclusion. I mean, it’s truly, again, exemplary of, the rising fascism. But some of the DEI efforts also have been perverted. They have become sort of very tokenized taking one person from a particular group and presenting them as somebody that can represent all of the group ticking off

SHEFFIELD: Or taking a economically highly privileged one and saying that they not only are representing of their entire group, which they may not have much of anything in common with, but also that their struggles are somehow even more challenging than somebody else from another group who, grew up with their parents murdered and, lived in foster system for their [01:19:00] whole childhood.

BIELSKYTE: Well, I think, privilege is quite correlated with gender, skin tone, ability, social group, et cetera, et cetera, but it’s not universally correlated. So, I mean, I’ve refrained privilege as something that removes you from the consequences of your actions, and it does not necessarily make you bad.

However, the more you are removed from the consequences of your actions, the less you are able to be informed. In making the best choices that would lead to those consequences. So, you know, the how I’m trying to reframe inclusion right now, this sort of design with not for and the leadership of the most impacted that it’s simply results in better product, better policy, better experience, better platform, better story.

If you do it from the perspective or engage profound with a perspective of the [01:20:00] people that have a visceral understanding of the potential consequences of whatever thing that gets to be proposition, especially whatever innovation that gets proposition, then you ultimately end up designing, writing, doing manufacturing, building better.

And when you do it that way, when you proposition that way, not as some kind of charity work that you have to do to these people that you don’t even want to have any connection with, and you say, well this is actually a smart methodology. This is a way to do things that will actually end up benefiting most of us.

SHEFFIELD: Yeah. Yeah, that’s true. And but you know what you were saying though, it is, it, is also the case that for most, like, businesses having inclusive design and trying to make a future that includes everybody, that’s actually better for your bottom line. Because [01:21:00] there, why would you make products for people who are not interested in them?

They’re not gonna buy it.

BIELSKYTE: Especially, it’s better for your bottom line over the long term, right? and I think this is the biggest challenge, right? Is, things that can be good for you for your immediate quality returns. Quarterly returns is what can undermine your business or your nation state over the long term. And it’s, if you, not, if you are not planning to live for just another three months.

And if you care at all also about the impact, reputation, and legacy, you have to think beyond the quarterly returns. And long-term resiliency is only built by actually, again, engaging with your real consumers, with your real citizens, with the real science, with the real data, rather than just trying to shape real reality to the ideology that seems more convenient for [01:22:00] you.

And again, we come back to this thing of needing to step out of your comfort zone. But how do we frame that? Do we frame that as some kind of charity chore, something that, that seems dreary and undesirable? Or do we find a way to reframe it in such a way that it’s about expanding your horizons, learning new things, discovering something that could actually make you a more interesting, more complete more wholesome as a person.

And so I think, that narrative needs to change towards curiosity and inspiration. I just keep getting back to that all the time, without inviting our curiosity, by just being preachy, by just being didactic, we are not gonna achieve the change that we need.

What many left-of-center people miss about generative AI

SHEFFIELD: And unfortunately, one area where that preachiness is very common is on the subject of artificial intelligence or ai. Like, it seems to me that the [01:23:00] broader left has effectively seeded an entire emergent technology to the far right.

And this is basically the equivalent of, in the early to mid nineties, everybody on the center left saying, oh, well, we don’t care about the internet. This internet is bad. It’s run by some bad guys. ‘cause hey, mark Andreessen was there in those early days. So that means you can’t use the internet, right?

Because Marc Andreessen in was the co-creator of the Netscape browser, the first browser that most people ever saw. And the, reality is though, that technology, of course it can be bad, and of course there can be terrible people that are the leaders of various corporations or whatever, but technology by and large is neutral.

It’s what you make of it. And there is a lot of people out there who can’t afford to get, go to school, and get a degree in [01:24:00] something. Or they live in a, in an area where there aren’t any universities to go to. Or, and, and so for them is, would you rather them have nothing in terms of getting information about improving their lives?

Would you rather somebody not have a website or launch a small business because they can’t afford to pay a programmer? Which, so you would rather not have the carpenter have something, for himself or somebody living in, Egypt or something and, she has an idea for an app, but she doesn’t know any programmers.

She’s not a programmer, but she can so, vibe code her way into it. Why would you take that away from her? Why would you tell her not to use it? I would say that what we really need to have is a full involvement and engagement with this issue. And encouraging government participation and government bringing accountability because.

The, these people like Elon Musk and [01:25:00] Peter Thiel, I mean, they want to create feudalism with this. And if we completely see the topic to them, their chances of doing that become a lot higher, in my opinion.

BIELSKYTE: Speaking about vibe coding, I was just reading Gary Marcus’s article on de vibing and how there’s gonna be a whole interest industry emergent around di vibing because it represents so many security risks. So I mean, I personally

SHEFFIELD: not perfect.

BIELSKYTE: I personally, don’t believe that technology is neutral.

However, different technological tools have different specific tools. Specific platforms have different capacities for destructiveness or constructiveness, right? And something I think the, very big thing that gets forgotten all the time especially in sort of more progressive technology conversations, is how [01:26:00] something that is really bad at its constructive capacity can still be really potent in it.

Destructive capacity. This is where a lot of, on one side we had a lot of delusional discourse about crypto, where, you know, people were preaching it’s gonna save the, solve the financial pose of the global south, which was, you know, just utterly ridiculous. And on the other side, we had a bunch of people saying that this thing is entirely useless, but it is not right.

Crypto was created to commit crimes, human arms, drugs, trafficking, child pornography, ransomware. These are real utilities. And fundamentally, this is what powers this technology. This is what makes this technology useful. The outcome of it is profoundly destructive yet. It’s not useless, it is useful, right?

So in this case, it’s very non neutral. [01:27:00] Now you have other platforms that tend to be sort of more positive, and that’s why I keep arguing for innovation that is powered not just by military funding and military research, but for, but by accessibility and invisible disability, especially inclusion, it ends up resulting actually in all disability inclusion.

It’s just that invisible disabilities tend to be more overlooked than wheelchair access, blindness and deafness. and those technologies tend to have much more of that constructive positive capacity. So their, neutrality leans towards sort of more positivity. But even with military technology, you know, it’s very easy to say that we should not engage with any sort of military technology development until your country gets bombed, until your country gets invaded.

This is reality for a lot of people. For example, the Baltics. Right. There was very little military technology being developed in the Baltics until Russia invaded Ukraine. And right now [01:28:00] a lot of the tech industry has pivoted towards military tech because it’s a matter of survival. So, you know, even something that is not neutral, that is actually with, this very high destructive capacity as technology sometimes is quite necessary.

You know, I almost think this kind of parallel of the all sort of like anti GMO discourse when it became the sort of this grand conspiracy and sort of anything. GMO is the devil, whereas the reality, if we want to have sustainable, let own regenerative food systems, it’s gonna be all hands on deck, right?

We’ll need to bring back indigenous crops. We’re gonna need permaculture, we’re gonna need to be composting at scale, even within our cities. And we will need tons of genetic engineering, tons of biotech, new sort of yeast, fungi, algae based materials that will be again, [01:29:00] developed through the bleeding edge of, the sort of, uh, highly demonized GMO technologies.

And yet the future will have to contain all of that. If we want to have regenerative food systems, it will not just happen by us magically returning to our indigenous path. For the few of us that even have it right, because of the reality of this global geopolitical economic setting that we cannot escape.

There’s no island far enough, there’s no bunker safe enough, right? To escape from the broader realities of the world. And I really think with ai, it’s something very similar. I remember getting on this, uh, big spat. I think it was still on Twitter before maybe it was even X or maybe just after it turned x with, you know, some reputable professor that was saying that, you know, we should out try ban any students using gen AI anywhere.

And my response to that was [01:30:00] that is absolutely wishful thinking, especially, somebody like that, speaking from elite institution in a global north, teaching students that had the resources, even if those resources came in a form of a loan to study in such an elite institution, the reality for most people in the global south is that you have to learn whatever tools available to you in order to succeed.

This is very similar and you know, a lot of my colleagues and peers that I so deeply admire whose books I read and was shaped and inspired by, and again, with the advent of ai, some of the discourse. Came as so profoundly privileged, right? With a tenured professorship, having written a few famous books that resulted in really high speaking fees, you are set for life.

It’s very easy for you to tell somebody [01:31:00] here in South Africa that don’t go and work for Google because Google is the devil, right? People need to pay bills, people need to feed their children. And again, Google should not be the only option, should not be the only answer, right? How we need to be realistic.

And as I said before, we should not just accept these tools that are being given to us, because that’s passive. that’s, actually negative, right? We should see, well, what is this emergent technology? What is happening in the world right now? And how can we do our utmost to shape it to be less extractive, less destructive, more constructive, more regenerative, and it’s gonna have to be all hands on deck situation, or we are not gonna come out of it, right?

So we cannot see that space. And yet we should not just ignorantly embrace.

Embodiment in AI and machine learning

SHEFFIELD: Absolutely. [01:32:00] Yeah. And there’s a, there’s an interesting development though in the field of ai that the industry is realizing that embodiment matters. Like, that’s the other fascinating thing about all of this. So, yeah, and Laun, who is used to be the head of AI over at Meta, he quit the company because Mark Zuckerberg believes that intelligence is just disembodied abstraction.

And he said, no, that’s wrong. Intelligence comes from the body and ideas are grounded in experience. And so he quit and he just raised a billion dollars to start a company called a MI Labs headquartered in Paris. So, like, that’s a, it’s a positive development and it’s a, validation of the idea that embodiment matters because, if there is gonna be some sort of intelligent or [01:33:00] intentional computing, that is how it will happen.

It comes from the body because our minds. Or what our bodies do.

BIELSKYTE: I mean, what’s so interesting, right, is that LeCun used to get into these serious bat with. Spats with Gary Marcus saying that Gary Marcus was wrong and he was right, and ultimately what he’s doing now and, what he’s working towards and all sort of world model stuff and integration of neural networks and symbolic ai sort of rule-based systems.

Yet finding a way to still reserve, quote unquote, it’s not really creativity, but, ways to come up with novel solutions. So I mean, I, find it really interesting, right, when you’ve been long enough in the industry, how people oftentimes deny the fallibility of the approach as long as convenient to them and, then also dip out of it to do this other thing that [01:34:00] more critical voices have been pointing towards.

I mean, I’ve experienced so much of that myself. And again, being a woman, a very male dominated field, like every man and his brother and his dog, tries to sort of explain how they know better my new methodology to, to respond to that. I try not to engage in the argument. I say, okay, how much money are you willing to bet on it?

‘cause I’m willing to put a lot of money on this and. Really funny, especially when you throw like a pretty significant amount, all of a sudden they’re like, huh, I wouldn’t think that you would put so much on it. ‘Cause it’s not, we’re not betting out of a hundred dollars. Right? So it’s really interesting, right, how people kind of move, promote a very sort of fallible idea until it becomes too unconvenient.

And yet at the same time, when they move away from that erroneous idea, I think it’s important to allow for [01:35:00] some of these off ramps because if they just keep sticking to it because there’s nothing else, then that’s how we end up, right? with a black pill ideology and sort of black pill actions and sort of outright destruction.

So, and to be honest, again, I’m not in Mark Zuckerberg’s mind, but I, do have had friends that were on a science advisory board of Chan Zuckerberg Foundation and through that for a fact, I do know that he seems to understand the biological complex and biological reality of things.

He has engaged with enough top neuroscientists and top researchers in biomedical field, mostly I imagine through sort of, maybe Priscilla chance push. But. I

SHEFFIELD: So he should know better, but.

BIELSKYTE: I, think he does know better. I think it’s just what is convenient for the business right now. I would [01:36:00] argue that somebody like Elon Musk maybe does not know better because he’s really stuck in his sort of juvenile fantasy that, is, kind of at the root of, even like throwing it back to 1950 fours, Vernon Brown’s, Mars products where, you know,

SHEFFIELD: Or sees himself, like he’s very big on reality is a

BIELSKYTE: a

SHEFFIELD: Right. and like, that’s just garbage.

BIELSKYTE: the, real issue, right, is that it’s not that Elon thinks that reality is a simulation.

Everything is simulation. He believes all of us are a simulation. He’s the only one that is real, that is the greatest danger.

SHEFFIELD: that’s, that is the implication of that. Yeah.

Radical tenderness  and the beautiful possible

SHEFFIELD: You have this idea that you’ve talked about of radical tenderness. And I think that’s right because ultimately because of this despair, because of this tragic morality of, reaction is that is just so weighting down on everyone all the time, whether it’s in politics, [01:37:00] whether it’s in fiction, whether it’s in, whatever TV show you’re watching on YouTube. The idea of having tenderness and being against this irony poisoning. That’s something a lot of people want, even if they don’t realize it yet, but when they see it, they love it.

BIELSKYTE: A hundred percent. Again, when people ask me if, if I’m not hopeless about the future, how do I sustain my optimism? You know, I actually say I’m, not optimistic, I’m realistic, but every morning I wake up and I choose to live. So I have to, find reasons for it.

But I guess my biggest influence, especially over the last few years has been my best friend my late best friend or asja. She just passed away from cancer after five years [01:38:00] of going through multiple lines of treatment. She got diagnosed early stage. She got diagnosed, early in, in early stage in the pandemic, but with, stage four cancer.

Was given just a couple of months to live. And yet she, of course, she, how do you not get sent to despair? How do you, not completely collapse in a face of news like that? And yet she sought out other opinions and she sought out the best available treatment and she was an amazing person.

The entire life. We’ve been friends, for 26 years, and we have never had a fight, even if we had disagreements. But somehow I never, ever doubted that she loved me or that I loved her. And she wasn’t just like that with me. she was like that in her community. And so when this happened to her, [01:39:00] people really showed up.

And when she needed also to create boundaries so people show up in a way that she really needs, not just that they want because sometimes, you know, people project their fears and their desires again on the person that is potentially dying. She also created those boundaries. So it was an incredible journey, right, of, seeking out the best available science, really thinking what kind of brought her to that moment, addressing the, stress and maybe the sleeplessness and working too much.

And also looking through those deeper layers, right? of, of, trauma, of pain, of sort of emotional stuff. Because anytime you want to heal you, you have to think of all of that, right? You have to think of that very hard data. You have to think of sort of your kind of habits and lifestyles, et cetera, et cetera.

And you have to think of that less [01:40:00] graspable sort of spiritual, emotional narrative stuff. And so she did all of that. And one of the most vivid, one of the most memorable moments was when her and her, partner, husband bought a house in the countryside in Lithuania, and she was planting fruit trees, not just flowers or some salad or something that could be immediately harvested, but fruit trees, right.

Something for the future. Anybody observing that would have thought that, that’s crazy. Why would she ever bother to do that? Why actually would her partner decide to marry her halfway through the treatment? And yet she did. And yet he did. And yet we all did. And even after, with all of that, and even after she had this sort of amazing recovery, no cancer [01:41:00] detected just about a year ago in December, the cancer came back and it came back incredibly suddenly and all of us lost her.

And it feels so unjust and so violent and I mean, the earth kind of really. I was in Japan when I received that news and scrambled to try and get the flights. And by the time by the time I actually was looking to the flights, I wasn’t even able to reach her before the passing. You know, and it makes no sense, this level of injustice, this level of loss of somebody so luminous, so incredible, so inspiring.

feels like, I mean, truly you. If there was God then, really, uh, he or she, they do not exist. But I think of imprint, I think of how I would not exist without her. My work wouldn’t be like that. And there’s, and it’s not just me, it’s, I think tens if not hundreds of [01:42:00] people that were inspired by all that she was through her life and how all of us were changed for the better.

And I think one could only wish to have such an extraordinary impact with your life. And I think that’s kind of what making the future is. You know, none of us is here permanently, right? And sometimes it’s just us opening the door so that others could walk through them. Sometimes it’s, just a conversation that will open somebody’s imagination.

Sometimes it’s just a gesture that will make something seem more possible. Sometimes it’s just that spark of curiosity. And, as painful as, this moment and period of grief is I think of how much of a brighter future she created with her presence and just how much she fought. Through all of the side effects.

And if you know [01:43:00] anything about chemo and you know how dire those side effects can be, and yet how much she clung to life, how much she appreciated right before that, you know, she was somebody very healthy, very athletic. She was a mountaineer, she was going across these glaciers, et cetera, et cetera. And at some point, you know, she would still go to the mountains, but she was not able to do climbing or any of that kind of danceful stuff at most that she could do on some of the days is take the elevator and go for a walk.

And we had conversations about it and she said, you know, I was going from peak to peak and it was hard for me to notice really what is that experience of being on the mountain is when I was chasing those peaks, when I was chasing those achievements. And it’s only when I was not able of doing that anymore that I got to appreciate the shadows in a valley that I got to really breathe it in and really feel it.[01:44:00]

And unfortunately, I feel most of us realize just how much we have in terms of access, community privilege, possibility, grace from others. We only realize when it’s too late. And so we should do that before it’s too late. And we should kind of think of journeys like that and, and, live up. To the standard that the best of us sets for us and not, desperate.

That nothing is forever and not desperate, that we can’t hold on onto everything that we have right now and really think, well, what is beyond just peak to peak? What is beyond just those easy successes, where is that moment of joy? And again, I come back even to that example of the Olympics and Elisa Lu and the toxicity of athletics as we have known before, and how it [01:45:00] would break down people’s bodies, in pursuit of those gold medals.

Because that’s the only thing that would make athletes life valuable. And how this particular gold medalist really kind of divided everybody’s expectation by taking a break, taking her time away and coming back to that sport in such a way that she could do it with her whole self and find joy even in the falling, even in the difficulty, even when she was stepping on that largest stage in the world, that fundamentally it was about giving her all and getting opportunity of that stage and that performance.

And in a way, gold medal or not, that’s just the side effect. And I think as humanity, this is kind of what we need right now, a little bit, right? Just do the best that we can right now without being too [01:46:00] concerned if, any of this stuff is forever.

SHEFFIELD: then

that’s enough. Then that’s enough. Yeah. I mean it’s, ultimately. I’m, starting to come to the idea of saying, that the process is its own reward and, we should aspire to laugh easily, think clearly, and love freely.

BIELSKYTE: and recognize that we need each other.

SHEFFIELD: Yeah.

BIELSKYTE: Like as much as it’s so hard to show our vulnerability as much as so hard to extend ourselves and say that I need help, I need support. For me, that’s, been the biggest gift from being in disability community. Engaging with that conversation is really understanding that what’s really aspirational is not independence.

It’s interdependence. [01:47:00] It’s showing up for each other, not just how we want to show up, but how others need, and allowing ourselves to show others what we actually need. And it’s only together that will succeed in changing anything. There’s gonna be no magical savior that will step in and, change the day.

It’s gonna have to be us. And that will allow us to have those uncomfortable challenging conversations, not just because we have to, but because they are interesting, they’re valuable, and they will be the foundation of whatever new things that we’ll get to create together.

SHEFFIELD: Yeah, exactly. Well, so for people who want to support or see what you are up to, Monika what’s your advice for them?

BIELSKYTE: My website is Monika Futures Design. Look me up there across all social [01:48:00] media and I’ve been working to develop Protopia Futures Design Framework, embodied Futures and Story World Design. I am really good at all intellectual and creative things, and very bad at all practical skills in life.

So I’m very, keen to team up, collaborate, support, and be supported in the, aspects that are more challenging for all of us. So reach out. And definitely, I’m always keen to hear people’s feedback and hear people’s insights because that’s the goal. Learning rather than being right.

SHEFFIELD: Yeah. Sounds good. All right, well, this has been a a great conversation and thank you for being here.

BIELSKYTE: Thank you so much. It’s a pleasure.

SHEFFIELD: All right, so that is the program for today. I appreciate you joining us for the conversation, and you can always get more if you go to Theory of Change show where we have the video, audio, and transcript of all the episodes. And if you’re a page subscribing number, you [01:49:00] have unlimited access to the archives.

And I thank you very much for your support. And if you’re watching on YouTube, make sure you click the like and subscribe button so you can get notified whenever we post something new. Thanks a lot, and I’ll see you next time.

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Yesterday, I discussed how former president Barack Obama holding a public event with New York Mayor Zohran Mamdani sent a firm message to Democratic leaders that the days of freezing out party members who want more activist governing or campaigning styles need to end. By openly affiliating with Mamdani, Obama communicated without a word that whatever misgivings Democratic elders might have about the new generation, they are manageable enough, and that party unity matters more than factional purity.

But old habits die hard, and Democrats who benefited from thermostatic public opinion seem loath to accept that the present moment of widespread discontent with the state of the country calls for a Democratic Party that will fight corporate greed and right-wing extremism. Most regular Americans may not know the full history of how former president Ronald Reagan turned the Republican Party into an upward wealth-redistribution machine, but they see it with their own eyes. The last time more Americans believed the country was headed in the right direction than the wrong one was June 2009, according to the RealClearPolitics polling tracker. In a July 2025 Wall Street Journal-NORC survey, just 31 percent of registered voters said that working hard was enough to get ahead in life; 46 percent said this used to be true but no longer is, while 23 percent said it has never been true.

The economic stagnation that’s happening right now has gotten so pronounced that many economists and historians are referring to our current moment as the Second Gilded Age. The politics of that era have an eerie familiarity as well. In the late 19th century, the dominant faction of the Democratic Party called itself the “Bourbon Democrats.” They were pro-business, Wall Street-aligned, devoted to the gold standard and what they called “sound money,” and deeply hostile to any populist energy that threatened their donor relationships. Their avatar was Grover Cleveland — the only Democrat elected president between 1856 and 1912 — who used federal troops to break the 1894 Pullman Strike, revoked the Sherman Silver Purchase Act at the behest of the banking industry, and did precious little to stop the rampant corruption and exploitation that the era’s infamous Robber Barons enacted daily against employees and consumers. Instead of running on reform agendas in the face of the Crédit Mobilier and Whiskey Ring scandals, Democrats sat back and reaped the benefits of thermostatic public opinion and enabled criminals like William “Boss” Tweed’s Tammany Hall organization.

When William Jennings Bryan emerged from the populist wing of the party — barnstorming 18,000 miles by train, giving hundreds of speeches about economic fairness and the crushing weight of debt on ordinary Americans, terrifying the donor class with his “Cross of Gold” oratory — the Bourbon Democrats bolted. Traditional Democratic Party donors abandoned Bryan, preferring to lose while following Cleveland’s model than win with Bryan’s. Some even crossed over to support the Republicans in 1896.

William McKinley, the Republican who won the race that year, presents another striking Gilded Ages parallel. Like Donald Trump, McKinley was regarded as less than bright. Mark Twain once described McKinley thusly: “considering the unbulky size of his mind, it is odd that he has such difficulty in making it up.” Also like Trump, the 25th president was obsessed with levying tariff taxes on Americans, and for the same mistaken belief that doing so would create economic prosperity.

With the overwhelming majority of economists warning that tariffs cause inflation and domestic stagnation, Trump’s speechwriting team began peppering his 2024 campaign rhetoric with references to McKinley as a “Tariff King.” At his second inaugural address, Trump name-checked McKinley, completely unaware that his predecessor’s tariffs and other policies drastically increased economic inequality and led to economic stagnation, as Chris Lehmann at The Nation noted last year. On the first day of his current term, Trump honored his tariff hero by officially renaming Alaska’s tallest mountain from Denali to Mt. McKinley.

Trump isn’t the first recent Republican to lionize McKinley, however. Karl Rove, chief strategist to former president George W. Bush, was so enthralled with McKinley that he even wrote a 2015 book about how Republicans should copy his brand of faux-populism as a way of attracting ethnic minorities. It certainly worked in 2024.

After McKinley’s assassination in 1901, his successor Theodore Roosevelt actually tried to make good on his former boss’s words, using the presidency as what he called “a bully pulpit,” fighting monopolies, pushing consumer safety laws, protecting the environment, and speaking in common language directly to the American people about the problems of rapacious capitalism. The corporate Democrats simply could not compete until Woodrow Wilson forced the party to abandon the outdated and unjust Bourbon economic model. He also embraced the media that regular people loved.

Wilson’s 1912 “New Freedom” campaign message was the first to use motion picture film to reach voters — understanding that new media and a populist economic message were inseparable. His platform promised to free Americans from monopoly and concentrated economic power, and in office he delivered the Clayton Antitrust Act, the Federal Trade Commission, and a graduated federal income tax. He believed America needed drastic action to stop economic inequality, mobilized the country about it, and then passed the laws.1

FDR went further still in his embrace of new media and new policies as he sought to curb the economic and social depression that Republicans’ Smoot-Hawley tariffs had exacerbated. Realizing that he needed a way to communicate directly to a people caught in the depths of moral and economic despair, he began his famous fireside chat radio addresses, telling citizens in plain English about his ideas, why his right-wing opponents were lying about them, and trying to uplift their spirits. He fought constantly, everywhere, and made the case in terms ordinary people could understand and believe. No president from either party has achieved the kind of electoral dominance Roosevelt’s communication and policy strategy engendered.

When Democrats finally learned their lesson the first time, they didn’t just win elections. They ended the Gilded Age and built the strongest middle class in American history. They governed for a generation because they had earned it. People want leaders who will fight for them and explain what they are doing.

A politician reading books with a preschool class isn’t normally a notable event. Leaders like New York Mayor Zohran Mamdani routinely visit classrooms as cameras watch. But there was something different about the reading that took place on Saturday at the Learning Through Play Pre-K Center: former president Barack Obama was seated next to him.

An ex-president doing a publicity event with prominent mayor of his own party is also a routine kind of event. But not for Mamdani. Despite his strong victory in the Democratic primary last June against former New York governor Andrew Cuomo, party elites stayed away from him, with many fellow Empire State Democrats declining to endorse him. Senate Minority Leader Chuck Schumer wouldn’t even say whether he had supported Mamdani, a self-described democratic socialist.

The reluctance and hostility Mamdani has faced since bursting onto the Democratic scene hasn’t gone unnoticed by his fellow progressives.

“The Democratic Party cannot last much longer by denying the future, by trying to undercut our young, by trying to undercut a next generation of diverse and upcoming Democrats that the actual electorate and voters support,” Rep. Alexandria Ocasio-Cortez told CNN on election night.

It’s certainly true that Mamdani won a comfortable victory against the increasingly conservative Cuomo and also Republican Curtis Sliwa, but the 2025 elections also saw more moderate Democrats Abigail Spanberger of Virginia and Mikie Sherrill of New Jersey sweep into their state’s governorships. The reality that both progressive and liberal factions of the party have not accepted is that neither side is large enough to win general elections on their own. Each needs the other, and what matters most is that party leaders promote candidates who will fight Donald Trump and his party as hard as Republicans fight the Democrats—regardless of their ideologies.

Moving toward a pugnacious way of doing business that is always iterating and always welcoming new voices goes against everything today’s Democratic leadership class knows about politics. The party’s overwhelmingly older elected officials and major donors learned their trades when The West Wing was on the air and Bill Clinton had managed to get elected after 12 years of Republican presidencies.

It’s no surprise to see that former Clinton hands like James Carville want to keep playing the same tracks, but there has been a growing rift among Obama alumni over whether campaigning like it’s 1999 is still a good idea. The 44th president’s network has essentially split into two distinct camps, and Obama’s willingness to publicly embrace Mamdani suggests that one faction has managed to sway him to its position.

The don’t-change-a-thing faction is led by David Plouffe, manager of Obama’s 2008 campaign; David Axelrod, the chief strategist for both Obama campaigns; and strategist David Shor, who in 2024 steered $560 million dollars in ad monies for Future Forward PAC toward a highly inefficient television ad campaign.

This group embraces a campaign strategy that Shor calls “popularism,” the idea that Democrats should poll relentlessly and talk only about what tests well, based on the false assumption that public opinion is static, that voters have coherent ideologies, and that taking right-leaning social stances would somehow prevent Republicans from pushing their perpetual narrative that Democrats are “woke communists.”

The static faction compiled their thoughts into a report released last October called “Deciding to Win.” Critics called it a compendium of the consultant class’s worst instincts: poll-tested messaging, avoidance of “identity and cultural issues,” Clinton-style triangulation dressed up as pragmatism. It is, in other words, the 1990s model published under a new cover, unaware that triangulation means moving toward the enemy’s position ultimately.

But not everyone in the Obama orbit is as stuck in their ways. Jon Favreau — Obama’s former speechwriter, co-founder of Crooked Media, and host of Pod Save America — called Schumer and House Minority Leader Hakeem Jeffries “pathetic” for their months-long refusal to endorse Mamdani, asking what had happened to the rule that Democrats rally behind their nominee. Favreau isn’t alone, his Pod Save colleagues have also come out in support of Mamdani.

Another prominent person in the big tent faction is Patrick Gaspard, Obama’s former White House director of political affairs, who has been an informal Mamdani adviser since before his general election win, and someone who helped open the door to Obama for the new mayor. Part of what made him decide to side with Mamdani was his all of the above approach to campaigning, Gaspard said in December:

It was clear to me that it was not going to be a symbolic run, that he had a strategy, and that his strategy would take advantage of all the tools that are available to us to communicate broadly to the public on social media, et cetera. But that he would also rely on old shoe-leather organizing as well. He had this goal of hitting a million doors knocked in this city. He had a vision for how he could grow a volunteer base.

And most importantly for me, he had a clarity of narrative on what he thought really mattered and what impacted New Yorkers most now, and what he thought would animate the contest.

The fact that Obama has been willing to openly do a public event with Mamdani seems to suggest that, more than 100 days into the new mayor’s term, he has stopped trying to “deny the future.” Obama’s Bronx visit was more than just a charming photo op. It’s a very visible metaphor that the former president is leaning toward, or has actively chosen to align with the big-change faction.

While it seems obvious that Republicans will attack Democrats as “socialist” or “woke” regardless of whatever policies or labels they favor, it’s worth comparing Mamdani’s New York public opinion numbers to those of the politicians who have been reluctant to embrace him. According to a late January Siena College poll, among registered Empire State voters, Mamdani had a 48 percent favorability rating, with 32 percent viewing him unfavorably. His favorability was up slightly, but within the margin of error, from a December Siena survey which had him at 46-31.

Schumer, by contrast, was viewed favorably by 39 percent of New Yorkers and unfavorably by 46 percent. Jeffries, who waited to endorse Mamdani until just days before his general election victory, had a 36-32 percent rating. Gov. Kathy Hochul, who endorsed Mamdani in mid-September, came in at 49-40. Just for comparison, Trump had a 33-63 percent favorability rating.

The leaders who decided Mamdani was too toxic to touch are now, by every available measure, less popular than he is across the more conservative sample of New York state voters.

The political logic of the don’t-change-a-thing camp — manage the risk, protect the brand, avoid association with anything that might alienate swing voters — has failed on its own terms. The man they spent months trying not to be seen with has better numbers than they do.

It was predictable. As New York Times contributor and longtime city politics observer Elizabeth Spiers put it in our January Theory of Change discussion, the politics of today has fundamentally changed from the 1990s:

People are now being forced to choose between fighters and folders. And they want fighters. […]

People want to see their elected officials try to do something to make life better. They want to see improvements, they want to see trying. They don’t want to be told repeatedly that things cannot be done, or because they couldn’t be done 30 years ago, we’re not going to try them now.

In tomorrow’s conclusion to this essay, I’ll explore how Democrats have been here before, outflanked in terms of popular appeal by the Republican party because populist Democrats were shut out of national power.

First published by Right Wing Watch

When Hungary’s voters toppled Viktor Orbán, the country’s proudly “illiberal” leader, they not only delivered a stunning rebuke to the Trump administration, they cost the MAGA movement in the U.S. a model for authoritarian right-wing governance, a culture war ally, and an inspiration to MAGA-aligned far-right nationalist movements in Europe. Right Wing Watch has been documenting the U.S. right’s love affair with Orbán for the past decade.

The Trump administration’s extraordinary last-ditch effort to save Orbán included a campaign visit from Vice President J.D. Vance and a promise by Trump that he would support Hungary with the “full Economic Might” of the U.S. if voters did what he wanted. But voters, fed up with sixteen years of increasingly dictatorial rule and with an extraordinary level of corruption that enriched Orbán friends and family while most people suffered from a languishing economy, said “no thanks.”

If that description of Orbán’s regime sounds familiar, it should. The MAGA movement in the U.S. was explicitly copying Orbán’s playbook for maintaining a tight grip on power through an authoritarian takeover of the country’s institutions: the judiciary, education, journalism, business, and the arts.

During Trump’s first term, the White House rolled out the red carpet for Orbán even though—or maybe more accurately because—Orbán was widely recognized as a destroyer of democratic values and institutions. In 2018, the Heritage Foundation promoted Orbán’s project to “replace the shipwreck of liberal democracy by building 21st Century Christian democracy.”

Heritage Foundation President Kevin Roberts, mastermind of Project 2025, has called Orbán’s Hungary “the model” for “conservative statecraft.” As Right Wing Watch reported in 2019, the Orbán regime even used monuments and memorials to try to reconstruct the nation’s past and legitimize its authoritarian rule. In 2024, J.D. Vance, who had called for an aggressive attack on American universities, said the U.S. could “learn from” Orbán on that front.

Because Orbán portrayed his harsh anti-immigration, anti-abortion, and anti-LGBTQ policies as defenses of the family and Christian civilization, he was also adored by U.S. religious-right leaders and media as a “hero.” Years before the first Conservative Political Action Conference to be held in Europe in 2022, Orbán hosted the 2017 World Congress of Families, a global gathering of the anti-abortion, anti-LGBTQ movement that trains right-wing activists to turn their governments into enforcers of “traditional” values.

One harbinger of Orbán’s downfall was the public’s rejection of his government’s ban on the annual pride parade. People responded to Orbán’s threat of “clear legal consequences” for anyone taking part with defiance, turning out in far greater numbers than ever before. Magyar, a former member of Orbán’s party and generally considered a conservative, has said since his election that he would restore democratic standards and the rule of law. He also made it clear that he supports the right to assemble and that “everyone can live with, and love, whomever they want, as long as they do not violate the laws and do not harm others.”

Like the U.S. right-wing does routinely, Orbán rallied his political supporters by smearing philanthropist George Soros, who was born in Hungary. Orbán forced the Soros-founded Central European University and the pro-democracy Open Society Foundations to leave the country.

While massive crowds celebrated Orbán’s defeat and political leaders welcomed what is expected to be a more Europe-friendly government, the Heritage Foundation attempted to put the best face on the defeat of their close ally and downplayed the impact of his loss as “less of a political sea change than a correction after alleged corruption.” That may be true on some issues like migration, but it may also be wishful thinking; journalist Michelle Goldberg argues, “The geopolitical consequences of Magyar’s victory could be profound.”

Péter Magyar, who defeated Orbán, wasted no time saying he would stop the flow of Hungarian tax dollars to CPAC events in Hungary and to the Mathias Corvinus Collegium, a think tank that promoted Orbán’s political agenda. The Orbán government funded that and other institutions to influence public opinion at home and abroad. A Hungarian news outlet reported in 2024 that The Danube Institute had paid more than $1.64 million “to its foreign collaborators over the past three years.” Among the beneficiaries of Orbán government largesse was right-wing American commentator Rod Dreher, who moved to Hungary in 2022 and has promoted Orbán to American readers, and CPAC gatherings in Budapest.

This is the second of a three-part essay on how Friedrich Nietzsche became the lodestar of reactionary Christianity. Read part one here. Please subscribe to stay in touch!

You would think that given the drastic unpopularity of his war of choice against Iran and the economic devastation it’s causing Americans, that President Donald Trump would be spending his time trying to drum up support for his war efforts. Instead, Trump and his top lieutenants have launched a war of words against Pope Leo XIV, railing against him as “WEAK on crime” and saying that popes should not comment on foreign policy matters. This week, Trump escalated dramatically by posting an AI image depicting himself as a Christ-like figure healing a sick man — an act condemned worldwide, including by many of his own supporters.

The White House’s actions make no conventional sense. There is no good reason for Trump to be declaring war on Catholics and presenting himself as Jesus during a time when his poll numbers are at all-time lows. But all of this makes perfect sense once you realize that Donald Trump hates Pope Leo XIV because he sees Leo as an illegitimate rival. Trump isn’t just more Catholic than the pope, he sees himself as the authentic leader of global Christianity.

That claim would have seemed hyperbolic two weeks ago. It does not seem hyperbolic today. When the Jesus Trump image drew too much backlash even from his own base, he deleted it — and within 24 hours posted a second image of Christ, arms draped around Trump’s shoulders at a podium, American flag behind them. “The Radical Left Lunatics might not like this,” Trump wrote, “but I think it is quite nice!!!”

While it’s easy to think of Trump’s follow-up post as just peevish defensiveness at being shamed into a rare retracted statement, his decade-long record indicates that both of the images from this week indicate a much more consistent record of trying to rebuild American and global Christianity in his own personal image.

Trump as the leader of reactionary Christians’ war on modernity

To understand why Trump believes himself to be the real vicar of Christ, we must go back to the beginning of his political career and review why it was that a self-admitted serial philanderer, swindler, and liar who seldom attended church came to be the avatar of far-right American Christianity. It’s a question that establishment media has been asking non-stop for the past ten years despite its very obvious answer: the Christian right sees Trump as their most powerful weapon in their battle against modernity.

This is an unsettling thing to realize if you have never seen right-wing extremism up close. But it is the reality of the contemporary American far right. Ali Alexander, the lead organizer of the rallies that eventually became the January 6th Capitol riots, summed up the radical vision shortly after the attack:

“The Lord says that vengeance is his, and I pray that I am the tool to stab these motherfuckers,” he said in a video statement. “This begins the rebellion and I will not bow before an illegitimate government, not now, not tomorrow, not if they imprison me, not if they question me, not if they poison me, not if they behead me. They can go to hell, I’m going to heaven.”

While mainstream Protestants and Catholics have long since reconciled with the cultural and political changes of the past century—full political rights for women, the end of racial segregation, and the civic normalization of homosexuality—American Protestant fundamentalism has manifestly stood apart. In a 2024 Pew Research Center survey, just 36 percent of White Evangelicals said that homosexuality should be accepted by society, while large majorities of Black Protestants, Catholics, Mainline Protestants, and non-religious people agreed. Similar trends hold on whether abortion should be legal and whether same-sex marriage should be legal.

Unlike the Catholic Church, which made its accommodation with modernity through the Second Vatican Council, reactionary Protestant Evangelicalism never did. Beginning with the international humiliation of the “Scopes Monkey Trial” of the 1920s, it has instead spent decades in a state of escalating apocalyptic siege mentality, convinced it is fighting against the literal forces of Satan before the Second Coming of Christ — losing cultural ground daily, and knowing it.

Into this vacuum stepped Donald Trump in 2015. The offer was explicit. “Christianity is under tremendous siege,” he told a heavily Evangelical crowd in Iowa that year. “We are getting less and less and less powerful in terms of a religion, and in terms of a force. If I’m there, you’re going to have plenty of power. You don’t need anybody else.” It was a Nietzschean Christian appeal to power rather than a show of humble faith. Together, Trump promised, we will seize control of the kingdoms of this world—an almost perfect recapitulation of Satan’s offer to Jesus in Matthew 4.

The Evangelical establishment heard this offer and immediately set about building the theological scaffolding to justify accepting it. Leading the effort was Paula White-Cain, a prosperity gospel televangelist who had been Trump’s spiritual adviser for over a decade. In 2017, White declared Trump “authentically raised up by God,” invoking the biblical principle that “it is God who raises up a king. It is God that sets one down. When you fight against the plan of God, you are fighting against the hand of God.” She later described Trump as “the greatest champion of faith” ever seen in a president.

But the most theologically ambitious construction came from Lance Wallnau, a charismatic preacher and key figure in the New Apostolic Reformation — a fast-growing movement that believes God still speaks through modern-day prophets. Wallnau met Trump in 2015 at a prayer session organized by White, and immediately declared him a modern-day King Cyrus — the Persian ruler described in Isaiah 45 as a pagan king anointed by God to liberate the Jewish people from captivity. The analogy was perfectly designed for the situation: it explained why God would choose a vulgar reality television star who couldn’t name a Bible verse, and it framed Evangelical submission to Trump not as a compromise but as an act of prophetic obedience. “There is a Cyrus anointing on this man,” Wallnau wrote, arguing that Jesus had raised up Trump to fight demons.

Wallnau’s book God’s Chaos Candidate predicted Trump’s 2016 victory and made him a central figure in Christian nationalist politics. The theology spread fast. By 2020, nearly half of white Evangelicals who attended church regularly believed God had specifically meant Trump to be president.

Trump absorbed all of this and amplified it. In 2019, he publicly described himself as “the chosen one.” He cast his criminal indictments as martyrdom — “I am being indicted for you,” he told Evangelical broadcasters — and repeatedly claimed after the 2024 assassination attempt that God had personally intervened to spare him. The fiction that Christians had been persecuted and that Trump alone had saved them was the point. The debt had to be established and constantly renewed.

What Wallnau, White, and other elites constructed within the institutional church, the QAnon cult has extended into something far stranger and more sprawling. As researcher Noelle Cook documents in her book The Conspiracists — drawing on years of immersive study of QAnon believers, many of whom she first encountered at the Capitol on January 6th, the cult is not a departure from Evangelical Christianity, it’s a natural ougrowth. The pathway from one to the other, Cook found, was frictionless: the same structure of patient suffering before a great reward, the same apocalyptic framework of a cosmic battle between good and evil, the same absolute certainty that the believer possesses truth that the corrupt world suppresses. Where Evangelical Christians wait for Jesus’s return, QAnon adherents wait to “ascend to 5D.”

While QAnon has more iconography than its parent religion, the fundamental message is the same. What QAnon has added is a personalizing of the divine — a choose your own adventure religion, in which the believer is not merely a member of a flock but an active decoder of divine signals and secret messages from his prophet, Donald Trump.

While it might seem like just an internet conspiracy community, the reality inside of America’s Evangelical congregations shows that QAnon is a religion. Since it became a cultural phenomenon, multiple news outlets, including the New York Times, have reported on Evangelical pastors who were forced out of their congregations for refusing to preach the doctrines of Q. For this movement, truth had long since become not a matter of evidence but of power — not that which you can prove, but that which you can compel others to accept. They put this belief into practice on January 6th, as I reported earlier. The Capitol Putsch was filled to the brim with Trump and Jesus imagery, and took place days after far-right Christians re-enacted the Biblical march of Jericho in Washington, DC.

New icons for a new religion

Trump and his staff have repeatedly fanned the flames of his most delusional Christian supporters, incorporating QAnon theme songs into campaign rally speeches, frequently boosting QAnon memes on his social media accounts, and regularly boosting blasphemous imagery portraying himself as God’s anointed.

In October 2023, on the first day of his New York civil fraud trial, Trump reposted a an image showing Jesus sitting beside him, captioned “nobody could have made it this far alone.” In January 2024, he reposted a video entitled “God Made Trump,” in which an AI-cloned Paul Harvey narrating Trump as “a shepherd to mankind” divinely sent to “fight the Marxists” and “wrestle the deep state.”

A few months later in March, Trump partnered with far-right Christian singer Lee Greenwood to sell a “God Bless the USA Bible” for $59.99. (The book was printed in China, according to the Associated Press.)

After surviving the assassination attempt at Butler, Pennsylvania, in July 2024, Trump repeatedly claimed God had “spared him,” and his Evangelical court declared the moment proof of divine anointing. Merchandise appeared: “They called Jesus guilty too.”

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The blasphemous Trump iconography is far larger than you have any idea. There have been images of Christ guiding Trump’s hand as he signs papers, Trump walking on water slightly ahead of Jesus, a painting of guardian angels watching over Trump in the Oval Office, and multiple images of an invisible Christ protecting Trump. Amazon is filled with hundreds of Trump-Jesus products, including a “President’s Bible” series of children’s books featuring a cartoon Trump narrating the birth of Christ and helping Noah build his ark. Fans will soon be able to purchase a David and Goliath story as well. The series is one of hundreds of Trump books for children, including Trump Saves Christmas, and several Plot Against The King books by FBI Director Kash Patel.

Remaking America through Trump Christianity

Safely reinstalled back in the White House, Trump and his top staffers have made it unquestionable that they intend to remake America in the image of their anointed leader. At an Easter lunch event at the White House this year, Paula White stood before the president and prayed over him: “Mr. President, no one has paid the price like you have paid the price. It almost cost you your life. You were betrayed and arrested and falsely accused. It’s a familiar pattern that our Lord and Savior showed us, but it didn’t end there for him, and it didn’t end there for you.” She continued: “Sir, because of his resurrection, you rose up, you were victorious.” She was not speaking metaphorically. She was a senior White House adviser, at an official government event, explicitly mapping Trump’s biography onto the Passion of Christ.

Trump took the idolatry to the next level last month by releasing a rendered video of his proposed presidential library featuring a gigantic golden statue of himself. Besides being an echo of the famous golden calf worshiped by the Israelites in the Exodus story, the president was also referencing statues made by his supporters. The 2021 Conservative Political Action Conference featured a golden statue of Trump. Last year, supporters put up a 12-foot golden Trump sculpture in front of the U.S. Capitol Building.

There’s no question that Trump and his most devoted supporters clearly see him as God’s chosen servant to lead and protect Christians, but if there were any remaining doubt about the matter, Trump ended it in May 2025, in the days between Pope Francis’s death and the conclave that would elect his successor. With the Chair of Saint Peter empty, Trump posted an AI image of himself as pope. Just days earlier, Trump had explicitly proclaimed his desire to lead the Roman Catholic faith: “I’d like to be pope. That would be my number one choice,” he said, before boosting a political ally of his, Cardinal Timothy Dolan, who was then serving as the Archbishop of New York.

This week’s AI images were not aberrations. They were the visible continuations of a personality cult that Trump has been building for the past 11 years. While Trump sees himself as the protector and incarnation of “true” Christians everywhere, he also has more worldly models than the pope. Besides talking about his desire to put himself on Mount Rushmore as America’s greatest president (better than Washington or Lincoln), Trump also openly admires dictators around the world for their power.

Of Kim Jong Un, he said in 2018: “He speaks and his people sit up at attention. I want my people to do the same.” Of Xi Jinping, he told Joe Rogan: “He controls 1.4 billion people with an iron fist. I mean, he’s a brilliant guy, whether you like it or not.” He has described Russia’s Vladimir Putin as “very smart,” praised Hungarian Prime Minister Vikor Orbán as “one of the most respected men,” and said of strongmen generally that their total dominant control is itself evidence of genius. What these men have in common — what Trump explicitly identifies as admirable — is unconditional deference. Their people do not argue. Their institutions do not resist.

Trump has reached an accommodation with Putin, Xi, and Kim not because he shares their ideologies, but because they have agreed, implicitly, to stay in their lanes. Pope Leo has not. Leo, the first American pope, is operating in Trump’s domestic political space, commanding the loyalty of sixty million American Catholics, and refusing to render unto Caesar what Caesar demands. He cannot be praised into submission or ignored into irrelevance. He must, therefore, be destroyed. Trump does not believe himself to be the reincarnation of Jesus, but he very clearly believes that he is the rightful leader of all Christians, and that anyone who disagrees is not just incorrect, but evil.

A new establishment of religion

In his second term, Trump has moved from imagery to institution — building what functions as a state church, but one whose loyalty runs to him personally, not to historic Christian teaching or freedom of speech. Defense Secretary Pete Hegseth introduced a “Secretary’s Christian Prayer and Worship Service” at the Pentagon in May 2025, held monthly during work hours. The Labor Department followed. A Consumer Financial Protection Bureau advisory board opened its proceedings with a White House official delivering a Christian prayer: “Thank you for your son, Jesus, who died for our sins.” Federal employees told CNN they felt participation was compulsory.

The administration then codified the broader project. New Office of Personnel Management guidance established that federal workers can tell colleagues to “rethink his religious beliefs,” and that supervisors may post invitations for employees to join their church. Phil McGraw, a close Trump friend appointed to the Religious Liberty Commission, framed the mission without ambiguity: “We are in a religious and cultural war right now, and every single one of us is a combatant.”

Meanwhile, Trump terminated the U.S. Conference of Catholic Bishops’ refugee resettlement contracts in February 2025, citing — in two terse letters — that the program “no longer effectuates agency priorities.” The USCCB’s Migration and Refugee Services was the largest refugee resettlement agency in the world, operating under a partnership with the federal government that had run across administrations of both parties for nearly half a century. The funding cut forced the layoff of more than half the agency’s staff and the closure of a century-old program. The USCCB sued the administration, citing Matthew 25:35 — “I was a stranger and you welcomed me” — as the theological foundation of their work, and arguing the cuts “undermine the Constitution’s separation of powers.”

The distinction is not about the separation of church and state. Christianity that consecrates Trump is institutionalized. Christianity that challenges Trump is defunded and attacked. The test is entirely personal — and it was being applied long before this week.

When JD Vance — the first Catholic Republican vice president in American history — invoked the medieval concept of ordo amoris in January 2025 to justify the administration’s mass deportation program, he was doing precisely what Wallnau had done: deploying Catholic theological vocabulary to consecrate MAGA policy. Compassion, Vance argued, flows outward in concentric circles — family first, then neighbors, then fellow citizens, and only then the rest of the world. America first, theologically certified.

Pope Francis responded directly in a February 10 letter to U.S. bishops: “Christian love is not a concentric expansion of interests that little by little extends to other persons and groups.” The true ordo amoris, Francis wrote, is found in the parable of the Good Samaritan — “the love that builds a fraternity open to all, without exception.” Multiple theologians confirmed Vance had gotten Augustine wrong.

Vance’s response was to accuse the bishops’ refugee resettlement programs of padding “the bottom line.” Cardinal Timothy Dolan — whom Trump would later boost for pope — called those remarks “scurrilous” and “very nasty,” which they were, but more importantly, they were consistent with the new civic religion of Trump and his role as the true vicar of Christ.

Christian nationalism is actually Evangelical supremacism

Besides the fact that Trumpism is trying to usurp the papacy, the conflict we’re seeing this week between the president and the pope was also inevitable because Trump Christianity is entirely Protestant in its theology. While Catholics like Supreme Court Justices Clarence Thomas and Samuel Alito have contributed the governance theories of American reactionary Christianity, the people who actually run the show are the largest group: Evangelical Protestants.

This became evident in this week’s president-pope controversy as House Speaker Mike Johnson, a Baptist, held a press conference to explain that there is “something called the Just War Doctrine.” He was apparently unaware that Pope Leo is an Augustinian friar who spent twelve years leading the religious order of Saint Augustine, the man who invented the Just War doctrine.

Vance, a former Evangelical, went further at a Turning Point USA event, warning the pope to “be careful when he talks about matters of theology,” adding: “That’s one of the things that I try to do, and it’s certainly something I would expect from the clergy, whether they’re Catholic or Protestant.” The casual equivalence of the papal office with any other clerical role is itself a Reformation-era idea. Luther said something similar in 1520.

On Fox News, Vance argued it would be “best for the Vatican to stick to matters of morality” and let the president handle public policy, a perfectly Protestant viewpoint that is utterly unrecognizable to someone who actually knows Catholic teaching that matters of religion and state are fully within church’s purview.

Bishop Daniel Flores of Brownsville put the Catholic position with quiet clarity: “The successor of Peter teaches. This is his office. If what he teaches doesn’t sound like what we want to hear, we should admit the likelihood that the problem is in what we want to hear and not in what he teaches.”

“I’m not afraid of the Trump administration,” Pope Leo said on his way to Africa this week, after Trump called him weak and Vance told him to be careful about theology. “To put my message on the same plane as what the president has attempted to do here, I think is not understanding what the message of the Gospel is.”

He’s right — and the reason he’s right is structural, not political. The Catholic Church cannot pass Trump’s test. Not because it’s the kind of gay communist institution that MAGA Evangelicals imagine it to be, but because its authority is grounded in something that does not bend to personal loyalty: a tradition running from the Gospels through Augustine and Aquinas and twenty centuries of popes, a teaching office that exists precisely to speak its long-held doctrines, regardless of who it offends.

While Trump’s inhumane deportations and Middle Eastern wars are the target of papal criticism today, the church has refused to compromise its doctrines on ordaining women or allowing same-sex marriage. The difference is that Catholic Democrats like Joe Biden recognize and respect religious freedom—including for doctrines they dislike. Trump wants everyone to bend the knee to him. When Trump attacks religious authority, proclaims that he should be pope, defunds Catholic charities, and has his Protestant allies explain its own founding theologian back to it, he is not disagreeing with the church on policy. He is rejecting the premise that any authority exists above his own.

Christ’s authority, in the theology of Trumpism, runs through his real anointed — the man God spared in Butler, the man “God Made” to attack the Satanic communists, and the man who depicts himself as a golden idol.

While regular Christians see Jesus as the Word of God made flesh, Trump Christianity sees him as the incarnation of will to power. He is their Antichrist, not in the Biblical sense, but in the Nietzschean one. The cult of Trump has never had a need for a pope. That fact is now evident for everyone to see. Trumpism is not Christianity with a political edge, it’s a competing religion — with its own iconography, its own doctrines, its own clergy, and its own avatar of God.

Young men and teenage boys are learning to see their faces and bodies as projects to measure and optimize.

On social media platforms like Reddit, Instagram and TikTok, jawlines are dissected, cheekbones compared and perceived “flaws” cataloged. Widely viewed videos and reels help users to rank their faces and identify areas for improvement. They also advise on just how best to bulk up, trim down, make over and become more desirable — and more masculine.

This growing practice of ritualized self-scrutiny, and the litany of “solutions” in service of it, is known as “looksmaxxing.”

These “solutions” range from bizarre but mundane ones like “mewing” — the practice of continuously flattening the tongue against the roof of the mouth to define the jawline — to far more dangerous ones like “bone-smashing,” which involves repeatedly tapping facial bones with solid objects like a bottle or even a hammer in order to force them to sharpen for a defined look.

For scholars who study masculinity and social media like we do, this phenomenon suggests that something about masculinity might require serious critical analysis. Our work examines the rise of male beauty culture, its concomitant demands, the increasing aesthetic labor men invest in their appearance and the cultural pressures shaping young men today.

And what we found is that there is a common pattern. As traditional pathways to masculine status such as stable work, home ownership and long-term partnerships are delayed or feel out of reach, the body becomes a locus of control — a site on which to reclaim power and sculpt a new vision of modern manhood.

Appearance becomes one of the few domains where control still feels possible.

Inside the looksmaxxing culture

While some of these practices that young men and boys have become preoccupied with are innocuous enough, the popularity of looksmaxxing does raise concerns.

Self-described looksmaxxers organize their efforts through intensive ranking systems and pseudo-scientific hierarchies. For instance, online guides encourage users to measure facial symmetry, jaw width and “canthal tilt” — the angle of one’s eyes relative to their cheekbones — as if masculine desirability could be quantified through technical metrics.

Others insist that “nothing can upgrade the face faster than reducing body fat” and provide instructions on how to achieve a “lethal face card” — slang for someone who is exceptionally good-looking.

These difficult standards and ranking systems often reproduce deeply rooted hierarchies of race and class by centering the “Chad body” or the archetypal “alpha male” — a white, muscular, aggressively dominant and affluent male.

In recent years, looksmaxxing — initially confined to fringe incel spaces and the broader online “manosphere,” where communities of men debate status through often misogynistic beliefs about women — has been sanitized for public consumption. As the concept entered mainstream digital culture, these pressures increasingly encroach on the lives of young men and boys.

Its organizing logic is simple. In order to reassert power and to reclaim their place as “manly” citizens, meeting specific aesthetic standards through a series of grooming tactics is a necessary strategy.

As many young men push back against gender equality and reframe it as producing male disadvantage, looksmaxxing offers a seductive explanation for exclusion: you are simply aesthetically deficient, and that can be fixed.

Masculinity in an era of uncertainty

To understand why looksmaxxing has gained traction, we need to look beyond social media and toward the broader conditions shaping young men’s lives.

For much of the 20th century, masculine status was closely tied to the breadwinner model, through which men’s authority and status flowed from stable employment and the ability to provide for their families. That model has steadily eroded.

In much of the industrial world, stable career ladders have given way to a contract- or gig-based economy and less secure employment opportunities. The rise of artificial intelligence has intensified employment anxieties further as young men confront a labor market where entire sectors of white-collar work are unstable.

Other status markers of adulthood have eroded as well. Young people today are less likely to own a home, face higher levels of economic precarity and are entering romantic relationships later, with a growing share of young men reporting little to no dating experience.

As the economic and social foundations of traditional masculinity weaken, the cultural scripts linking men to guaranteed partnership, power and authority have become less certain. These shifts are also unfolding alongside changing attitudes toward gender.

According to Ipsos, nearly one-third of Gen Z men globally agree that a wife should obey her husband, suggesting a resurgence of hierarchical views of gender relations among some young men.

In this climate, looksmaxxing reframes structural barriers as individual shortcomings. Young men are told that recognition and status can be reclaimed through straightforward investments in their appearance. Things like sharpening their jaw, building muscle and cultivating the coveted “hunter eyes” — eyes that are deep-set, almond-shaped with minimal upper eyelid exposure and no white visible below the iris, often associated with intensity and confidence.

The business of self-optimization

Social media platforms and relevant industries — including male skin-care companies — profit from young men’s preoccupation with perfection often with little or no mention of the physical, social, emotional or economic consequences that accompany such appearance practices, let alone the structural issues that underscore them.

Male anxiety is being monetized in the form of supplements, fitness coaching and cosmetic interventions, including multi-step skin-care regimens and intensive injections.

In this appearance-oriented environment filled with brand messaging, masculinity becomes a competitive asset to be purchased. Boys and young men have gradually become a highly profitable demographic, with corporations and businesses doubling down on advertisements and product offerings targeted specifically at them.

According to a leading provider of global business intelligence, market research and consumer insights, the men’s beauty products and skin-care industry globally will be worth more than US$5 billion in 2027.

The question now is no longer whether young men will pay attention to looksmaxxers and invest, but how far they’ll go in pursuit of occupational, social, sexual and economic prestige.

This article first appeared at The Conversation.

US President Donald Trump on Sunday announced a military blockade of the Strait of Hormuz as Vice President JD Vance’s negotiating team failed to gain the trust of their Iranian counterparts, who have been burned by the United States before and are loath to surrender sovereignty over their nuclear program.

Trump announced in an early morning post on his Truth Social network that, “effective immediately,” the Strait of Hormuz—which was open before the president launched his illegal war of choice—would be closed to all shipping. Around 20% of the world’s oil passed through the waterway before the war.

“At some point, we will reach an ‘ALL BEING ALLOWED TO GO IN, ALL BEING ALLOWED TO GO OUT’ basis, but Iran has not allowed that to happen by merely saying, ‘There may be a mine out there somewhere,’ that nobody knows about but them,” Trump wrote. “THIS IS WORLD EXTORTION, and Leaders of Countries, especially the United States of America, will never be extorted.”

“I have also instructed our Navy to seek and interdict every vessel in International Waters that has paid a toll to Iran,” the president continued, referring to one of the concessions reportedly in the cease-fire agreement with Iran that he approved last week. “No one who pays an illegal toll will have safe passage on the high seas. We will also begin destroying the mines the Iranians laid in the Straits. Any Iranian who fires at us, or at peaceful vessels, will be BLOWN TO HELL!”

“Iran will not be allowed to profit off this Illegal Act of EXTORTION,” Trump added. “They want money and, more importantly, they want Nuclear. Additionally and, at an appropriate moment, we are fully ‘LOCKED AND LOADED,’ and our Military will finish up the little that is left of Iran!”

Responding to Trump’s post, Medea Benjamin, co-founder of the peace group CodePink, said on X: “So get this. Trump wants to open the Strait of Hormuz by closing the Strait of Hormuz. Blow up the world economy to punish Iran. Make sense?”

Ryan Costello, policy director at the National Iranian American Council, also took to X, writing that “a blockade is an act of war, so Trump is announcing he will reenter the US into a war has been illegal under domestic and international law and has been disastrous for US interests, regional security, and the people of Iran.”

Journalist Séamus Malekafzali said on X: “I have legitimately never heard of a more insane, designed-to-backfire policy under this administration; maybe ever. Not only attempting to blockade Iranian ships, but ANY ship that goes through the Strait of Hormuz by paying the toll.”

While Trump and Secretary of State Marco Rubio attended a UFC match in Miami, Vance was left with the task of marathon negotiations with Iranian officials in Islamabad, Pakistan. It was the first direct high-level talks between the two countries since 1979.

“We need to see an affirmative commitment that [Iran] will not seek a nuclear weapon, and they will not seek the tools that would enable them to quickly achieve a nuclear weapon,” Vance told reporters after the talks. “That is the core goal of the president of the United States, and that’s what we’ve tried to achieve through these negotiations.”

Iran’s government was willing to make unprecedented concessions regarding its nuclear program up until the US and Israel began bombing the country on February 28. Every US administration since that of former President George W. Bush—including Trump’s—has concluded that Iran is not seeking to develop nuclear weapons.

Iran gave its assurance that it would not build nukes in the Joint Comprehensive Plan of Action it signed in 2015 during the presidency of Barack Obama. Trump unilaterally scrapped the agreement, which was also called the Iran nuclear deal, during his first term despite—some say because of—Iran’s full compliance.

Iranian Parliamentary ⁠Speaker Mohammad ⁠Baqer Ghalibaf blamed the US for the breakdown in talks.

“My colleagues on the Iranian delegation Minaab168 raised forward-looking initiatives, but the opposing side ultimately failed to gain the trust of the Iranian delegation in this round of negotiations,” Ghalibaf said on X. The Iranian delegation was named after the town where 168 children and staff at an elementary school were massacred in a US cruise missile strike on the first day of the war.

“Before the negotiations, I emphasized that we have the necessary good faith and will, but due to the experiences of the two previous wars, we have no trust in the opposing side,” Ghalibaf explained.

Just hours before Trump announced his decision to bomb Iran in February, Omani Foreign Minister Badr bin Hamad Al Busaidi, the mediator of talks between the US and Iranian governments, said that a “peace deal is within our reach,” prompting Iranian officials and others to accuse the Americans of acting in bad faith. Similar accusations were leveled when the US and Israel launched attacks on Iran in the summer of 2025 amid ongoing nuclear negotiations.

“America has understood our logic and principles,” said Ghalibaf, “and now it’s time for it to decide whether it can earn our trust or not?”

The US and Israel have been bombing Iran for 43 days. They have bombed more than 13,000 targets, assassinated senior political and military figures—including the late Supreme Leader Ayatollah Ali Khamenei—and, according to Iranian medical officials, killed more than 3,000 people, including hundreds of women and children. Israel’s concurrent bombing of Lebanon has also killed hundreds of civilians.

Trump has vowed to bomb Iran “back to the Stone Ages” and destroy Iranian civilization, a genocidal threat that comes amid Israel’s killing and maiming of over 250,000 Palestinians in Gaza in a war for which it is facing a genocide case at the International Court of Justice and its prime minister, Benjamin Netanyahu, is wanted by the International Criminal Court for alleged crimes against humanity and war crimes.

Iran, while weakened militarily, appears to be in a position of strategic strength. But to hear Trump say it, Iran is “LOSING, and LOSING BIG!”

“The Iranians don’t seem to realize they have no cards, other than a short term extortion of the World by using International Waterways,” he wrote on Truth Social as Vance headed to Pakistan. “The only reason they are alive today is to negotiate!”

Iranian Foreign Ministry spokesperson Esmaeil Baghaei advised patience, asserting that a diplomatic breakthrough was highly unlikely after just one round of talks.

“Naturally, from the beginning we should not have expected to reach an agreement in a single session,” Baghaei said. “No one had such an expectation.”

This article first appeared at Common Dreams

As US lawmakers and the international community registered President Donald Trump’s threat to commit genocide in Iran on Tuesday, rights advocates demanded action from Trump’s Cabinet, congressional leaders, and the country’s European allies to take action—while US Rep. Alexandria Ocasio-Cortez issued a reminder that the president can be stopped by a lack of action as well, if those in the US military chain of command refuse to carry out his orders.

Trump’s threat to wipe out Iran’s civilization of 93 million people “merits removal from office,” said Ocasio-Cortez (D-NY). “To every individual in the president’s chain of command: You have a duty to refuse illegal orders. That includes carrying out this threat.”

Rep. Ted Lieu (D-Calif.) also addressed the Joint Chiefs of Staff, whose chairman, Dan Caine, has been joining Defense Secretary Pete Hegseth in briefings recently as Hegseth has made bellicose threats against Iran and portrayed the unprovoked US-Israeli assault as a holy war.

Lieu reminded the top military leaders that the Uniform Code of Military Justice (UCMJ) and federal law prohibit war crimes.

“Obviously eradicating a whole civilization constitutes a war crime. You must disobey that order,” said the congressman. “If you commit war crimes, the next administration will prosecute you.”

Erik Sperling, executive director of think tank Just Foreign Policy, called on Senate and House Democrats, including those on committees that oversee the armed services and foreign relations, to make Lieu’s threat “absolutely clear.”

“We can still stop this,” said Just Foreign Policy on social media.

Journalist Ryan Grim of Drop Site News added that federal laws prohibiting war crimes “will apply in January 2029,” after Trump is out of office.

Since Trump took office for his second term in January 2025, Democratic lawmakers have previously issued reminders to the US military that the UCMJ prohibits service members from carrying out illegal orders, with six House members and senators releasing a video in November—as the Pentagon was continuing its bombings of boats in the Caribbean Sea and eastern Pacific Ocean and threatening to attack Venezuela—to remind them, “You must refuse illegal orders.”

Sen. Elissa Slotkin (D-Mich.) was among the lawmakers who participated in the video. On Tuesday the former CIA analyst addressed service members across the military once again, warning that “targeting civilians en masse would be a clear violation of the law of armed conflict as laid out in the Geneva Conventions, as well as the Pentagon’s Law of War Manual.”

“If [service members] are today or have been asked to do things that violate the law and their training, it puts them in very real legal jeopardy. I know that our service members up and down the chain of command know their duty and the law to refuse illegal orders,” said Slotkin. “It’s moments like these that are why we made the video to service members last year. And I hope and believe our troops—especially those in command—will have the moral clarity to push back if they are given clearly illegal orders.

This article first appeared at Common Dreams.

Novelist and Iraq War veteran Phil Klay has published one of the more clarifying pieces I’ve read about the violence-worshipping approach the Trump administration is applying to its illegal war on Iran. Klay identifies a tendency that may now click into sharper view for anyone paying moderate attention to MAGA’s war in the Middle East: “the administration’s delight in displays of violence and domination.” We can see this in Defense Secretary Pete Hegseth’s clear glorying in the killing of Iranian armed forces, his talk about punching down and silent death for sailors whose ship was torpedoed far from the combat zone. Trump engages in it, too, claiming that the Navy finds it more “fun” to destroy ships than to capture them, and speaking in coldly sociopathic terms about killing Iranian leaders that the administration had identified as possible constituents of a new Iranian government. Klay rightly calls out as well the administration’s promulgation of videos that make the war look like a game, interlacing cartoonish violence with real-world footage of U.S. strikes: war as entertainment, war as fun, war as something we should all get off on doing.

Klay ties this embrace of violence for violence’s sake with a Trump administration fallacy that conflates the infliction of violence with an actual war strategy: the idea that if you simply cause enough pain and suffering, you can dominate an enemy and impose terms of surrender. Here, Klay hits a fundamental point for understanding why Trump’s ill-planned and unjustified attack on Iran is so quickly going awry: “The enemy always gets a vote, and even after a victorious campaign, the effect of war on a population may have complex, unwanted and sometimes catastrophic consequences.” In the context of Iran, one basic application of this insight is that the wanton killing of Iranian civilians and destruction of civil infrastructure might actually increase public support for the theocratic regime that has so recently gunned down thousands of Iranian protestors.

Not coincidentally — because it is so bedrock to Trump and his conduct of this war — Jamelle Bouie recently hit a similar theme, asking why the Trump administration has seemed unable to anticipate obvious counter-moves by the Iranians. Bouie ties this inability to Trump’s fundamentally narcissistic character, observing that, “Over his decades on the public stage, we have seen little to no evidence that he believes in the existence of other minds.” This is a shocking but I believe accurate assessment; it speaks to the president’s severe psychological limitations, and ultimately to his inability to govern the country in a way that doesn’t court national disaster via personal, political catastrophe.

Yet Trump’s sociopathic celebration of violence (as Klay describes) and his failure to fundamentally grasp the full meaning of the existence of other minds and interests (as Bouie describes) should not be viewed simply as the president’s unique pathologies — even though, as the chief executive, the misrule and mayhem these shortcomings enable are vast. If we are to be honest about the larger question of why Trump was elected president not once but twice, and more specifically about why there is still substantial public support for his illegal, shambolic war, we need to recognize that Trump in fact shares these dire tendencies with substantial swathes of the American public — at least insofar as Americans conceive of those who have had the bad fortune to be born outside of our country’s borders.

This binary mindset — a faith in the efficacy of American violence alongside a disregard for the innocents and societies caught in the crosshairs of U.S. firepower — was on glaring display at the start of the war on terror and the United States’ modern entanglements in the Middle East. It underlay the initial widespread U.S. support for the George W. Bush administration’s decision to invade Afghanistan; was the bedrock on which the administration proceeded to lie the country into the necessity of conquering Iraq; and underlay the amorphous, deluded “war on terror” that conceived of American arms as the tool for cleansing the world of an implacable enemy.

Now, in Trump regime appeals to purported Iranian evil and irrationality, in the notion that violence is the only language this backwards people understands, in the conflation of the theocratic regime and ordinary Iranians (despite superficial appeals to the citizenry to rise up), the violence and blindness that characterized the war on terror are on full display. And they are laid barer than ever, shorn of accompanying claims that the United States is also engaged in spreading democracy and human rights, another lie told to justify the Afghanistan and Iraq debacles.

But this vision funnels back centuries, all the way back to colonists and then American citizens perpetually at war with North America’s native inhabitants — the lesser races deemed only to understood the language of the sword and the gun. It is a thread of violence and dehumanization that feels like a part of the American DNA. And you can see the mentality it has repeatedly enabled when it erupts into the present, for instance as the president speaks of his desire to “take” Iran’s oil, just as he believes he had a right to “take” the oil of Venezuela: because his superior ability to engage in violence means that he can, and because those from whom he takes it are beneath consideration.

An enormous source of Trump’s political power lies in how his personal pathologies align so well with America’s pathologies; combined with his con man’s skill at reading a room and taking feral America’s racing pulse, he has embodied his supporters’ darkest desires and grievances, enabling a baseline loyalty from enough voters to twice put him into the White House. But just because Trump is channeling primordial aspects of the national character doesn’t mean that he’s somehow expressing some unavoidable truth and destiny for our country, or its place in the world. In what I would readily acknowledge as a mixed blessing, the downside for Trump, and this darker vision of America, is that the president’s own undisguised personal sociopathy helps expose our national penchant for violence and domination as the moral sicknesses that they are.

While he may be the only American politician of our time who possesses the shamelessness, charisma, and showmanship to rally an electorally-critical number of Americans with such dark appeals, Trump is also a singularly grotesque advertisement for these values and his own claim to power. Perhaps most importantly, Trump has shown the folly of believing that a man who lives to dominate won’t eventually get around to trying to dominate everyone, including his own supporters; of believing that a man who revels in violence wouldn’t eventually get around to using the power of the U.S. military to plunder the world, and in the process violate his central pledge to the MAGA base not to embroil the U.S. in more forever wars; and of believing that such a violent and domineering character wouldn’t eventually seek to directly hurt even his own voters, as he is doing now with his cuts to health care and apparent determination to make inflation or even stagflation into permanent parts of our national life.

In so vigorously exposing some of the ugliest strains of the collective American character as self-defeating and morally indefensible, in taking our nation through this dark passage of a war built on such obvious betrayal and destined for defeat, Trump has provided the country with an opportunity to name, denounce, and unravel a vision of America that implicates all of us in murder, depravity, and collective impoverishment.

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For decades, people have been telling Democrats that they need to do better in small cities and rural parts of America. And yet, while there are some uniquely successful candidates here and there, there’s no doubt that the party just keeps doing worse in these areas.

The Democratic consultant class keeps trying its familiar strategy of being Republican-lite in these right-leaning parts of the country, but it just isn’t working.

That’s the subject of a recent episode, but for today, we’re going to be talking about a different path, one that’s being boosted by James Talarico, the Democrat running for Senate in Texas this year against Republican Ted Cruz.

There’s no guarantee that Talarico will win such a heavily Republican state, but his approach of unapologetically speaking his liberal Christian values in detail and trying to build community through care is the right approach.

Alan Elrod, my guest on today’s program is fighting the same fight as Talarico. He’s the founder of the Pulaski Institution, a nonprofit based in Arkansas focused on democracy in heartland communities. He’s also a contributing editor at Liberal Currents.

The video of our conversation is available, the transcript is below. Because of its length, some podcast apps and email programs may truncate it. Access the episode page to get the full text. You can subscribe to Theory of Change and other Flux podcasts on Apple Podcasts, Spotify, Amazon Podcasts, YouTube, Patreon, Substack, and elsewhere.

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• The doctrinal incoherence of today’s extremist Christianity is immense

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Audio Chapters

00:00 — Introduction

06:41 — The internet made it easier to hate strangers

13:25 — Religion and the right-wing political fusion

17:38 — Secular liberals’ allergic reaction to all faith discussions

22:15 — You don’t reach people without relationships

27:05 — Much of Christianity accepted modernity, and this is what upsets the Christian right

35:05 — How the Christian right built its own closed media ecosystem

42:54 — Right-wing elites do not actually care about people in small-town America, but they talk to them

46:54 — Right elites make many opportunities for their advocates, while left elites rarely help new voices get started

Audio Transcript

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MATTHEW SHEFFIELD: You are joining me from Arkansas today, where you are doing good work with your organization, the Pulaski Institution. So what is that?

ALAN ELROD: So the Pulaski Institution is a nonprofit where we’re focused on democracy, which is a lot of organizations, but our thing is really heartland areas, and the way we think about that is not just like the South or the Midwest, but really anywhere kind of away from the big centers of finance and politics like New York or LA.

So, upstate New York. Places like Buffalo, places like Eastern Oregon, the Inland Empire in California. These are all places we think of as heartland places. Because there are places where the kind of sense of dislocation and, angst towards maybe liberal democratic politics and status anxiety have all gotten heightened in our kind of cracking our commitments to sort of the norms of liberal democracy and we’re worried about that in the US as well as in places like Canada and France and Australia as well.

So that’s our idea. Pretty much everyone at the organization either grew up in a place like that or currently works [00:04:00] in a place like that. And so we like to try to bring people in that have a kind of real life foot rooted in these places and bring that perspective.

So. That’s the general focus we have. A lot of the work we do right now is sort of events oriented. Because we do a lot of things where we try to bring people together in a room and talk. But you know, if we get more money and have more funding, we’re gonna try to put out some research as well, kind of on the quality of democratic life in these places.

But that’s our idea. That’s kind of our premise. This, idea that place matters and that, it’s an important way to consider the dangers that are currently unfolding within liberal democracy right now. And yeah, I’m from Arkansas, so we are based out of right outside of Little Rock.

SHEFFIELD: Okay. Yeah. And definitely the case that a lot of the reason that people in the more rural or smaller cities of America, there are some viewpoints perhaps that are more common that or might be unsavory, but it’s also that people in the broader left kind of stopped talking to them. I’m thinking after people like Rah Emanuel in particular kind of dismantled the National party structure, and discouraged people from presenting candidates in elections and funding them. And I think people in lower populated areas of the country, the only Democrats that, or people, liberals, progressives that they ever saw were people on tv and they were hearing about them from Fox News.

So, of course their viewpoint of what somebody who is on the center to left. Of course they would think that they’re evil and demonic because Fox tells them to think that.

ELROD: Yeah, I mean the flip side of the wonders of modern technology of like television and social media and the internet, are that it’s actually [00:06:00] really easy to develop strong opinions about people who live thousands of miles away from you. Right? And people do that.

And so if you’re on the other end of that, right? If the idea is that people who are sort of liberal or disagree with the kind of politics that may. Be sort of dominant in the area of the country where I’m from. If you just avoid it, well then you are sort of leaving. The only thing to fill that gap are those impressions that are formed right through, through media.

And those are way easier to be negative, right? It’s much easier to hate someone in that kind of context than it is to hate somebody, on your front porch. it’s just I think, a truism of, human nature.

The internet made it easier to hate strangers

SHEFFIELD: it’s, yeah, the easier to be a, nasty troll on the internet when you don’t have to put your name onto your post. And for people that were present on the early days of the internet, it was a lot more civil place in large part because the idea of an anonymous email account almost didn’t exist. And it actually didn’t exist because, well, generally speaking, there were a handful of places that had it.

But like most people’s internet access. It was through, a job or it was through an educational institution or, something like that. Or they didn’t know how to change the default setting on their AOL account . it made it easier to, be civil because, people would know if you were a jerk.

ELROD: Yeah. And I think that’s just a real problem in our politics in general now is as, the way we interact with people increasingly becomes this like, very mediated thing through, it was through television, but now it’s really more through social media than anything. Right. As that happens more and more as we’re interacting less and less in person I think it’s, I think there’s very little question that’s also a real part of the core problem in our politics is like, yes, there are ideological problems at play. Yes, there’s extremism, but there’s also just the more generalized antisocial stuff that [00:08:00] comes with. If the bulk of your interactions with people who aren’t maybe like your spouse, right, are all online and all the impressions you’re getting are from TV and the internet.

Then, then even just like. Your, ability to like conceive of people who you don’t know as sort of like interesting full humans with thoughts and feelings who are also part of this country is just reduced. And I think it’s really bad for us.

SHEFFIELD: Yeah, and it’s, and this isn’t even a political issue either, because this is an example of, something that, that I sometimes talk about on the show here. In philosophy, this is a lived version of the problem of other minds.

ELROD: Mm-hmm.

SHEFFIELD: We don’t have, we can’t know with any, with a hundred percent certitude that anyone else’s mind is real.

ELROD: Yeah.

SHEFFIELD: And so, but it’s easier to, think that they’re real if you can see ‘em physically and be around them. Because the very least, you know that they exist. In one fashion or another.

Whereas, the stuff that people see in right wing media, which, absolutely does blanket-- and I think that’s something that people who are, or live in urban areas who have a, left-leaning politics, they don’t really appreciate that if you are outside of that urban area, you go to a bar, or you go to a coffee shop or something, big, chances are it’s gonna be Fox on the tv or it’s gonna be Newsmax or one of these other, or you’re sitting there waiting for your car, the mechanic, and it’s gonna have Sean Hannity on the radio background. Because they don’t, they’re tired of listening to the same old music on the local radio stations, or they don’t want to pay for Spotify or whatever it is, They, want something more interesting. And so yeah, like this, [00:10:00] it’s just this constant sort of subtle brainwashing of people in large measure because the left didn’t bother to create popular media or they weren’t interested.

ELROD: Yeah. Well I don’t want to get ahead of you, but this is one of the things, right, when I was writing last week at Liberal Current about James Talarico, that I find so interesting and like both exciting and kind of provocative about him as a candidate is, someone in our politics who is just really interested in like the other person as a full person.

Right, because even on you, you mentioned it’s not entirely ideological. Even I think on, the more left side of our politics, there is a tendency for us to just not talk about the people who disagree with us, the kind of broad mass of people we conceive of as sort of our opponents to not talk about them as full people.

And I think, the moment we’re kind of in right now, if, we don’t get better at that, that, that kind of muscle of genuinely thinking about other people, who aren’t like us or who don’t live where we live or just who don’t vote like us as full humans we are going to have a really hard time pulling out of the tailspin we’re in.

SHEFFIELD: Yeah, that’s right. Talarico is very good at that. And, one of the other things that I think he does bring also to that is necessary to the American left is that, so I’m not religious myself, i, I don’t have any particular belief. But I got over the kind of immature atheism, which is, this idea that oh, well if we just get rid of all religion, then humanity will be perfect and everything will be, hunky dory forever. And that’s, I eventually realized that’s not true because you can be extremist atheist, a political extremist atheist. You can be an authoritarian agnostic.

Your [00:12:00] personal stance on why does the universe exist, actually has no necessary bearing on whether you’re a sociopath. And Talarico is really good at, I think, reminding people on the left who are non-religious to be like, look, there’s this huge, massive tradition out, out here of liberal Christianity.

And you should not hate it. And in fact you should like it because a lot of people in your country are not interested in being irreligious, and they never will be.

ELROD: Yeah, the tendency to be dogmatic is there, regardless, right, of whether we’re religious or not. The tendency for wanting kind of easy moral answers and to villainize people who don’t agree with us, that’s all there. it doesn’t really require religious in the sense of like, a kind of belief, a specific belief in like the order of the cosmos or, the ontology of existence.

It just has to do with like human nature. And, people can be quite dogmatic and extremist. And sort of hateful kind of regardless, right? And so religion has been a major vehicle for that because it’s been a key sort of organizing idea of human society. But politics is just as good a, replacement for that.

SHEFFIELD: well, and,

Religion and the right-wing political fusion

SHEFFIELD: But they’re also operating kind of in separate realms, at least from a functional standpoint. So that-- politics is primarily, well, what do we owe each other? Like, and, religion is about that also, but it is also about other broader topics that are not about, are not relevant to politics.

And the right wing in the US did figure that out. During, during the Cold War. That they developed what they call fusionism, this concept of that, that brought together the atheist Ayn Rand acolytes onto the same [00:14:00] team of, the fundamentalist Baptists and the, national security. Obsessives like Lindsey Graham types who are not really either don’t care much about religion one way or the other.

And then basically they said, look, we have a common enemy here. It’s modernity. We need to get rid of it. We need to, give money to rich people. And how can we do that? Like, that’s the one thing we agree on. Let’s go for it.

It’s been a continuously successful fu sion for them. and to this day, it works very well.

They kind of have to shuffle things around the margins a little bit here and there. But overwhelmingly this has been very positive for them. Very bad for America though. And nothing like that really has kind of happened on the left in the US in my view.

ELROD: Yeah, no, I there was a, it was, I grew up in a in the Churches of Christ in a evangelical denomination. Went to a college that was affiliated and my college years kind of overlapped really with the kind of the beginning of the Obama era, so like late aughts into the early 2010s. And that was pretty much what you’re describing was, that was the, sort of accept wisdom of most kind of American conservative Christianity at that point, right?

It was like a blend of sort of. Ayn Rand ish attitudes right on, on economics that were business professors even taught, Ayn Rand in the college. And then a very like, moral majority attitude on social issues. And the idea at that point, like I was a, devout member of my denomination arguing for these more sort of social welfare style politics that I think are very similar, right? To like what you see right now with Talarico.

And it was a, weird time because, on my campus it made me a radical leftist, but for any sort of regular left wing person that I might have interacted with, that would not have been the case, right?

They would’ve perceived me as quite conservative because I insisted on [00:16:00] talking about God and Jesus, and these things as, reasons that I cared about these issues. So I do think that’s an interesting, it’s a tension that really exists, right?

So the right had the right created this, like you said, this sort of fusion between these camps and you had this really sense-- they had a strong sense of identity for, conservative Christians for a long time. And then kind of not really a, strong place, right? The Democrats would talk about God and it was sort of a, I think a box ticking thing for a lot of them. I don’t want to say that there wasn’t devotion because there were very devout Christians on the Democratic side.

But, just by being, by the time we got to, when I was in college, just by being a Christian, I was, I think not really gonna be seen by anybody outside the world of my, like college and church as progressive, but because I didn’t accept right. The kind of compromise with right wing economics and, sort of the Dobson movement of family values, in politics, I was absolutely not accepted. At, on my campus I was seen as like heterodox and radical. So it’s an interesting thing. And I think it’s an opening that still really exists. I myself have much more complicated ideas about faith and identity now than I did then. But, I think the, that window, I think the, even some of the energy around tall Rico speaks to the fact that there’s still ultimately a pretty big deficit of people who are willing to talk this way on the sort of progressive side of things.

Secular liberals’ allergic reaction to all faith discussions

SHEFFIELD: Yeah. Yeah. it’s a real failure of leadership. I think it, it, a lot of it just simply is that for many of the elites, religion is just this irrational, stupid thing.

And so they’re like, well, I don’t understand it. I don’t want to hear about it. I’m not gonna judge you for it. I just. I don’t want to [00:18:00] even think about it, so don’t, talk to me about it. Please.

Or, and then there might be, there are some people, who kind of, because of the way that a lot of Christians can be pushy and bullying with their proselytizing, there’s some people who have a, an allergic reaction because of negative conduct that they experienced.

As well, like, I, want to be fair to say that because there is no question that, a lot of Christians bully people and, gaslight them and lie to them in order to get, them to convert. Like that’s a real thing.

ELROD: Yeah. I think there’s an understandable trepidation that comes when people start talking about their faith that they’re gonna try to convert.

I’ll say this, I, if someone tries to convert you, it depends on how they do it. It, doesn’t have to be an insult, right? Sometimes it can genuinely be just a, an affectionate thing and you can, say, no, it’s not for me.

You can, but I understand the experiences that people may have had. Right? Maybe they’re former evangelicals or, from other churches. Maybe they have that X right attached to them that it is like, they’re working through their own really bad experiences growing up in a churched community, in a church life, or they’re just don’t want to be, evangelized to, and they’re tired of it, which is also fair.

But at the same time, it’s important to speak to people on a sort of values and identity level. And there are a lot of people for whom being able to talk fluently and fluidly. About Christ in the Bible is actually pretty important for reaching them. You’re not gonna reach them if you can’t talk about this stuff.

Like it is something that you have a legitimate handle on and that you’re not faking.

SHEFFIELD: Yeah. Well, yeah, I think that’s true. and one thing that also I, have to say in favor of Talarico is that while he does understand that point, he also does make a point regularly to tell the [00:20:00] Christian supporters of his that look, you don’t have to be a Christian to be a good person. You can have good values from, for a variety of different reasons and from a variety of different traditions or no religious tradition at all. What matters is, what we own each other, not how we get to that point.

ELROD: Yeah, and I, I don’t want to wander too far afield, maybe from, where you want to go in the conversation. But, the evangelical world I grew up in, one of the biggest takeaways I still have in my politics is actually the understanding, and this came from people who, whose mindset was that they were trying to convert people, but the understanding that you don’t actually reach people without having a relationship with them.

And I think that is something that can be sort of universally and generally true. Even outside of a religious context, when I tell people to, when they’re talking about politics, I encourage people, I say, and when they, I’ve gone to events where people have asked me like, what do I do about my, like, super MAGA relatives?

Like, should I cut them off? And my answer is no, because you will not. There’s, no one you will reach in this world when it comes to trying to persuade them to see things the way you do. Right. Or to change their mind about something. There is no one you’re gonna reach in that way who is not someone that you, don’t have some form of foundational relationship with to begin with.

You don’t actually reach strangers. That’s not how human relationships work. You reach people that have a reason to trust you and open up to you and have the conversation to actually produce genuine change. Right? And so that is something that. My evangelical background has taught me and, has stayed with me is that, generally speaking, those little things that you do to build a relationship and cultivate a relationship, those little acts of like service and being willing to sort of stay in someone’s life [00:22:00] and stay connected to them and know what’s going on in their life, those are actually the things that make it possible.

For you to still have like meaningful communication that might even change their mind about something. Without those things, that’s, it’s just not gonna happen.

You don’t reach people without relationships

SHEFFIELD: Yeah. And it’s to borrow the, biblical phrase by their fruits, you shall know them is basically what you’re talking about there. and, but, again, to circle back on the philosophy, this is also the, people can see your mind and they, can see your concerns and your beliefs that there are valid in some sense, even if they, don’t necessarily agree with them. They know that, you’re, not trying to hurt them, you’re not arming them. You often help them. So like, if there’s anyone who could see your mind as real, or your beliefs as valid or your fruits as good, it would be those people, as you’re saying.

ELROD: Yeah. And I think the trick is not to be dishonest. Don’t lie to them about what you think. Right? You can be very, I think, honest and open about the stuff that you think is bad about even the stuff you think is immoral and reprehensible. Like I’ll never pretend with someone about how I feel about Donald Trump, right?

And so those people. Don’t have to, they don’t think I’m lying to them. I’m not pretending that we agree in order to be friends with them. Right. I am maintaining a relationship while also being honest and, that also helps. Right. That’s also an essential part of it. And I think that actually again, comes back to the kind of even juggle thing of like, don’t hide who you are.

Right. Don’t pretend, don’t hide your sort of beliefs. But at the same time, don’t turn them into a wall between you and the other person.

SHEFFIELD: This is really why I, why the Christian w right hates James Talarico so much, because that is kind of, it does seem to be the underlying approach to his politics. And then [00:24:00] also the, so they hate him for that. Because he’s practicing their, ministry perspective better than they do.

And also he’s, he is reminding people that this kind of Confederate Christianity, which is what I call it, that has taken control of the Republican party, that this Confederate Christianity viewpoint has up until only, just now when they’ve kind of colonized and eaten away out a lot of the Protestant denominations like, historically speaking, they’re anti, anti social welfare, anti. dehumanizing rhetoric supporting racism and, hatred for sex workers or other marginalized groups like that.

This is not what Christianity tells them to do. and it isn’t about reading the Bible a certain way or whatever. It’s like the lived practice of Christianity throughout the world does not support the social policies and the exclusionary and hateful, bigoted way that they conduct themselves, and they know that I think.

ELROD: Yeah. What Tallarigo understands is I think, a very powerful truth that is not even limited right to, Christians, but to people of faith and of frankly, of sort of visionary liberation politics over a millennia, which is that living out your values and understanding that the stories we tell about.

The human experience are incredibly powerful things, and that actually you can break through a lot of walls and you can reach a lot of people with those two things, with the, with, living out your actual values, right? With bearing the sort of, like you said, bearing the fruit of your actual beliefs and understanding [00:26:00] the, power of the human experience as a story, right? Understanding that’s a, that’s an incredibly powerful story for people if you focus in on right, the things that actually bring us together, the things that lift us up and, that. That’s something that some of the most effective and meaningful faith leaders have understood is something that some of the most effective and meaningful organizers in human history have understood.

Right. And politicians and tele Rico seems to really grasp that. And of course they hate it because that’s scary. because because it’s effective and it works and it breaks through with people who might otherwise never listen. And it breaks through with people who aren’t supposed to, like someone like James Teleco.

Right. I, it doesn’t, like, I’m not gonna sit here and predict that James Teleco will flip Texas. That’s bold. But it doesn’t shock me that he’s breaking through in polls in ways that we haven’t seen someone do, because he is compelling and it is compelling to see someone be authentic and to have someone see people for, people, and to understand that the human story is a powerful thing and, to deploy it that way.

Much of Christianity accepted modernity, and this is what upsets the Christian right

SHEFFIELD: Yeah. I do want to be fair to people who might have a more negative viewpoint about. Christianity in general that, like it is true. Absolutely. That I guess, maybe what I’m saying, that historic beliefs, we’re talking like. Post liberalism of, christianity, like christianity did have to reconcile itself with liberalism.

And, but that took place quite a while ago to be fair to Christians. And, and, that’s also, this is a dynamic that’s also not just in. Protestantism, but it’s also in Catholicism as well. The, Pope of As, people probably know that, is, often critical of Donald Trump’s policies and locking people up and trying to, impoverish people and give welfare to billionaires, that these are, this is all con consistent through line of Catholic social teaching [00:28:00] and, people like JD Vance.

They know that and it also upsets them as well.

Even like Joe Biden, whatever he is somebody who is a, devout Catholic. And yet the way that he was, he was somebody who kind of didn’t put it forward as much. And so I think a lot of christians had no idea.

That this was a guy who, tried to go to church services every single week. And he was up against a guy who said that he, had never asked for forgiveness for his sins and who had sex with a porn star while his wife was pregnant or had just given birth. And, it, the only Bible verse he can think of is from two Corinthians.

ELROD: Look, I mean, I don’t always get a chance to plug this, but you know, for many reasons my favorite president is Jimmy Carter. And not least is because he was a gen. I don’t think we’ve had that many presidents that you could call sort of moral philosophers. We’ve had some, but Carter’s certainly one of them.

I think he genuinely thought hard and often right about the sort of moral stakes of life and, what we’re asked what’s asked of us right. By being here. And it’s because he was someone who thought about it all the time. His life revolved around these questions.

SHEFFIELD: Yeah.

Well, and, it is why he lost his reelection, but also why? He, was the most beloved ex-president in the modern era as well, because, he, just, and it’s, and it is tragic because he didn’t, his sincerity is actually what did him in as a president, like that, and that sucks. That sucks massively.

ELROD: I always really chafe at criticism of like the malaise speech. Right. I understand the sort of political misstep of that moment. But, I think a president that’s willing to look the American people in the [00:30:00] eye and say, Hey, ha have, we’re actually like, we’re, giving into a lot of the worst aspects of our nature right now and we really need to get it together.

Like, very few presidents have had the, I think the political courage to,

SHEFFIELD: And I’m not, and I’m not going to lie to you and tell you that, everything’s perfect right now. Like that was the other thing.

ELROD: Yeah.

SHEFFIELD: And then of course, you had the, Reagan people secretly working with Iran to not release the hostages. That, perhaps that impacted things for him as well.

Gotta say that. And here we are again with Iran and, Republicans act actually now Trump is subsidizing the Iranians, because he, removed the sanctions on their oil.

ELROD: Yeah.

SHEFFIELD: So he is bombing them and giving them money at the same time.

ELROD: If we ever needed proof that, there’s no actual sort of like moral center to this war, it’s the idea that we’re simultaneously bombing them, including sort of, I guess, sort of outsourcing bombing decisions to potentially like AI bots. And then we’re lifting sanctions at the same time. So, if we ever needed proof that, there’s no clear kind of like.

Purpose to this conflict other than, Trump would really like to blow up some people in the Middle East. There, it’s.

SHEFFIELD: Yeah. And get people not to think about Jeffrey Epstein. So, but we, we, won’t forget that. Yeah. So, you mentioned your, own background in let’s circle back to that though, because, there, after World War II. World War II was a really unique, un unfortunately unique moment in American history because this was, authoritarianism and oligarchy dictatorship, whatever label you want to put on it, it only can win in a democratic system when conservatives feel so scared of social change that they [00:32:00] ally themselves with authoritarians.

And after World War ii, that generation, they had personally learned what happens when you do that if you’re a conservative. And so the conservatives of that era, like Dwight Eisenhower or like Earl Warren, they had learned that lesson that, having a society that supports its own and, spins on its people’s future and invest in the public, that’s a good society.

And that also filtered into American Protestantism as well. Like the, a lot of the biggest institutions, world institution builders, the UN and a lot of other international agencies were built. By liberal Protestants who believed that they were serving God by doing this, and that they were, helping to prepare the earth for Jesus in one way or another, or just making it better because they had that obligation to serve the and the downtrodden.

ELROD: Yeah. I mean, you I think it’s, so important for people to understand this is, and I actually kind of want to, I would honestly even expand what you’re saying and use it as a way to, to talk about American history. At an even wider lens, which is, it’s really important, I think, to push back on this narrative that Christianity can only be, or, has only ever been right.

This kind of conservatizing or even reactionary force in American politics because liberal Christians and progressive Christians have played a crucial role at multiple moments in our history. Right. What you’re describing right there is absolutely true. It’s also, true, you go back to the middle of the 19th century progressive Christians.

Are at the center of the abolition movement, right? Progressive Christians are at the center of the fight to preserve the union. They’re at the center of pushing Lincoln to do emancipation, [00:34:00] right? It, they’re also at the center of, right, the later, reforms that come to protect workers to get rid of, child laborers, right at the end of the 19th century and the turn of the 20th.

I think we do both ourselves and our country and Christianity itself, our politics a, big disservice, right? When we tell a story that doesn’t include the progressive and incredibly important reformist side of Christianity in our politics and how often, really. Catholic and Protestant, really public minded Christians have been crucial to building important institutions to making big change.

Right. It’s also been like we have acknowledged already in this conversation, right? There’s reactionary stuff, right? But, that role, at certain key moments in American history of Christians building liberal. Small L liberal institutions and fighting for, human and civil rights. That’s a really important part of our history that we should emphasize.

How the Christian right built its own closed media ecosystem

SHEFFIELD: And it was such a, powerful and admired tradition that the reactionary Southern Protestants, they realized that they were going to, that they had a policy before of well this is a fallen world. We’re not gonna participate, quoting Jesus, my kingdom is not of this world.

We’re just gonna focus on, taking care of our own and, spreading the gospel in foreign lands. And eventually as so, you had a Brown versus board of education come down, which of course these guys were very much in favor of segregation and they began realizing that liberal Christians are doing so many big things, we have to start mobilizing against them.

And we, have to focus our [00:36:00] evangelism inside of America. And so they began, creating just a ton of organizations, like the Fellowship of Christian athletes and lots of different college ministry focusing on stealing the members of other churches. Like that’s, that was the goal.

Taking people away from mainline Protestantism, taking them away from Catholicism, taking them away from, more progressive or, apolitical evangelical congregations, and setting up publishing houses and setting up, just, I mean they, what they did from an institutional standpoint was incredible. And investing just tight, massive amounts of money in, radio and television.

And because they realize if we don’t advocate for our belief of Christianity. There will be no Christians who agree with us and our viewpoints will be extirpated from politics and from religion. And we cannot allow that to happen. So we will spend all that we can to spread our version of events and our theology and our politics.

And you know what? It’s been incredibly successful. They have basically colonized, the minds of, so many American Christians now. Like, and you see it in the polling, like, and, even colonized Republican minds, like people, Republicans who were not Christian at all.

Like it’s just incredible. And, even beyond, just like the theo the theology or the political viewpoints. Like, like I, I remember, Sean Hannity one time on his radio show, he had said, I’m a guy from Long Island. I didn’t grow up with country music. I hated it. But you know what? These guys have good values, so I think I’m gonna like country music now.

He literally said that. And, you’re seeing that [00:38:00] with Trump also, like people are are identifying as evangelicals. Who never go to church, know nothing about evangelical theology, but they know that other Republicans, a lot of Republicans are evangelicals, so that’s what they’re gonna be too.

ELROD: Yeah, and I mean, that’s a whole other conversation as a southerner who loves a lot of folk and, country, like, sorry, there’s a whole strong tradition in those music genres as well of, anti-establishment and progressive and, provocative. Art, right? No, but I think, I, growing up evangelical, I was someone whose household, like, I got to experience everything.

I had various sort of like open-minded parents and there was a lot of like, I watched like normal media. But, you were saying like the success on the Christian ride of building this kind of world is, it was so, complete, right? That. I mean, there really was, it really was possible.

And I knew people who were like this to, basically live your life in a kind of completely closed ecosystem of Christian media, books, radio, television, everything. Right? I mean, you really could,

SHEFFIELD: From preschool. Eight.

ELROD: From preschool on there was a way you could do it or you basically did not interact with mainstream media or me, or, thought really at all.

And that is. that’s something that’s hard to pull off, but they did. I mean, I would say now with social media, honestly, I think that’s why you actually see a lot of people in my generation who be kind of did a lot of deconstructing and, leaving evangelicalism in their twenties and, thirties is because suddenly that bubble was a lot harder to maintain.

Right. It’s be, it has become harder to maintain. because there’s just so much media now that it’s just really difficult for them to like completely clo seal, seal it off. Right. But I mean, yeah, no, I knew a lot of people who basically went [00:40:00] from like, birth to college and, the only things that they consumed were in that kind of completely closed world.

SHEFFIELD: Yeah. Yeah. And it’s, and, that’s terrible. But from a marketing standpoint, God, like that’s a, that is a marketing agency’s dream.

ELROD: Yeah.

SHEFFIELD: and a political consultant’s dream. I mean, like, that’s the other thing is that, and this was a population that was, really. Mobilized by the republican party, like they, and they understood also the, other thing that that we kind of touched on at the beginning, which is that a lot of people who don’t live in urban areas or, the ELA corridor as it’s often called of Boston to, to dc it’s a fact that the political class doesn’t care about how things are in flyover country as they often derisively refer to it.

ELROD: I think doesn’t care is like almost too generous. And what I mean by that is doesn’t care implies that they think about it and choose not to care. I don’t even know that it enters their minds.

SHEFFIELD: Yeah. Yeah. and it’s, and the other thing is, like me as a Californian, like the only time you ever see California talked about in the national press is if we have a forest fire or an earthquake and, that’s it. Or like some big election.

ELROD: Right.

SHEFFIELD: California does not matter to the Sunday morning news shows or cable news.

They don’t talk about it. and actually, and I, sorry, I have to amend it like the, Fox talks about us a lot actually. Like they lie about us.

Because my Mormon relatives who live in Utah, like they used to go to California all the time when I was, a kid and a teenager.

But now they think that everyone who lives in California, is a drug addict homeless person. And [00:42:00] so, and like they’re worried to come and visit me, because they think they’ll be killed by, some sort of a imaginary, homeless Black Lives Matter trans person.

ELROD: Yeah, well one, and then also like, even that is like, it’s a caricature, right? Because it’s like one, it’s a caricature of the California cities. It’s also a caricature of California. It’s like when my, when I know people around here in the south will talk about California, I’m like. You realize a lot of California is just farms and like rural and like people who are like, it looks, it’s not that different from here, right?

Like the, there’s a whole bunch of California that is,

SHEFFIELD: That’s most of the state.

ELROD: Yeah. It’s, it’s like, it’s not like, it’s just like, I mean, Los Angeles, I’m not like, I have nothing against Los Angeles, but it’s also just like, it’s not true that California is just like one big LA and so yeah, there, there’s a real just misunderstanding of so many of these places.

Right-wing elites do not actually care about people in small-town America, but they talk to them

SHEFFIELD: Yeah. But the other thing also though is that besides not being interested in anything that happens in most of the country. And, this is, I, do plant this firmly on, the Democratic party elites and the, the media elites. Like, they don’t care. But, also they don’t want to, they’re not interested really in they, in telling the stories or listening to them, or even listening to anyone who wants to tell them.

It was interesting to me that, so many self-described liberals were elevating Hillbilly Elegy by JD Vance. Like anybody who had actually read that book, if you looked at the book, you could see that this guy was an asshole who hated the people that he grew up with.

Who hated his, town, who hated the people that he lived with and hated rural America, thought they were a bunch of drug addicted losers in Kentucky.

Like that’s what the point in that book was. Those people are dumb ass fucks. And I got out [00:44:00] because I am so great. That’s that what that book is.

ELROD: Yeah, I think there’s a lot of hunger for that too. Unfortunately. Unfortunately, if we’re gonna talk about the sort of more like center, left side of things, there’s a lot of hunger in those places for people who will come there and tell you, you’re right, everyone there sucks. And what I’ll usually be like, I’m like, well, I mean, look, the politics around here are a lot of, it’s bad.

I’m not gonna forgive that or present or pretend that we don’t have a serious crisis. There’s democratic deficits in the south. Right, and they’re long running. They go all the way back to the Civil War and before, right? There are serious, social, systemic political issues in this part of the country, but there is a certain type of person, and it is in more like liberal media that just wants you to basically go and confirm all their prejudices and say, yeah, everybody’s there is an inbred hillbilly, and they’re dumb, and they’re all on drugs because they’re dumb.

And, that’s just a, that’s just a completely disingenuous, ridiculous portrait of the country Also. it’s a pretty ridiculous, it’s a pretty gross thing. to believe about any portion of American life if you are actually someone who purports to be a liberal, because in theory you don’t think that any sector of American life deserves to just be sort of abandoned to like a sort of dilapidated and, wanting existence.

SHEFFIELD: Yeah. Well, and, to be fair to Joe Biden, it is, and the Democratic leaders, went during the Biden presidency, they did make sure that a lot of the, infrastructure money and other spending that were passed did actually, most of that money went to Republican do dominated districts, house districts.

And so, but where they failed was they didn’t tell people,

ELROD: Absolutely.

SHEFFIELD: Who did this for you. I mean, And it’s such a contrast because Trump, he put his name on the COVID checks that Democrats made him pass.

ELROD: A lot of Republicans just lied, right? They took the money and they spent [00:46:00] the money, but then they turned around and said that Biden ruined everything, right? And so. And I’m not gonna pretend, like I’ve said before in other conversations, that like, I don’t believe economic anxiety is the reason why, we got Trump.

I tend to think it’s status anxiety, which is a much more complicated thing that often has to do with identity and wanting to see your group on top.

But it is just true that these media caricatures are not effective ways to have this conversation.

SHEFFIELD: Yeah. Well, and, also, it’s also fair to say that the media, does enable the Republican security, the blue states as well, like.

ELROD: Oh yeah, absolutely. Absolutely

SHEFFIELD: You don’t see the new, the, national press going on into urban diners and talking to Hillary Clinton voters. So tell me, do you still like Hillary?

Tell me, do you still like Kamala Harris? Like.

ELROD: right.

SHEFFIELD: They don’t, do that.

Right elites make many opportunities for their advocates, while left elites rarely help new voices get started

SHEFFIELD: There is a certain pathology to the way that liberalism conducts itself, I think that they don’t take care of their own. They don’t want to take care of their own.

they have an, a lot of the elites have kind of an abstract sense of, a duty to society, which is good. Like we want that right.

But in terms of helping the actual people who exist and the people who you can see, and the people whose money you can, can help your money, can help.

they’re not good at it. And, and it’s a huge contrast. And, I have personal, direct experience with this that, you know, like when I was, in college I, started a anonymous website with my brother called Rather bias.com, attacking Dan Rather. And the second day that we went live with it, rush Limbaugh quoted it on the air, and he told people, visit this website, it’s great.

We were anonymous. No one, he had no idea who we were, but he knew that we were doing something that agreed with him. And so he wanted to people to see it and he wanted to help [00:48:00] us out and build our audience and. Then, within, I think, at least two months, maybe, one month.

I forget it, it’s a while ago, but, bill O’Reilly invited me onto the O’Reilly Factor. Like, this is the kind of outreach that they love to do.

And by contrast, you turn on to MS NOW, or any of the biggest liberal podcasts and you, they just have a rotating cast of the same people. You already heard them say this thing, yesterday and they say this thing they said yesterday.

and it’s like, yes, we don’t have the oligarchs handing out wing net welfare, but the people who are the media big wigs on the right, they help people build an audience. And it isn’t even just in media too. Like he, like Charlie Kirk’s group, Charlie Kirk was literally a, college dropout who was 19 years old.

They threw tens of millions of dollars at him, and he had not proven anything. He had no brand. He had never done a damn thing in his life. But they knew this guy was smart and he worked hard, and that was enough. And that was enough to help him out.

And then, he took that money and started chapters and put programs and events and, books and, newspapers.

Like every campus in America has a right wing student newspaper.

ELROD: Yeah.

SHEFFIELD: Because they value, and it is that evangelical mentality. They, do it in every single place they do. And then like, and then outside of media, it’s also, when you look at Hispanic Protestants, this is a group that is majority evangelical now.

And it is majority, it’s majority voting Republican because people who are recent immigrants through the United States, they don’t have a network. They don’t have friends, they don’t have family.

But there is a church that is out there that [00:50:00] says, here’s some money and here’s a community. We’re going to, we’re gonna brainwash you

ELROD: Yeah, I think the kind of my sort of like condensed interpretation of that is just that I have a more, as we need a more, as more mentality, right? Like there, it’s, there’s not. A, in a, finite pie or anything like that. Like, more is more, the more voices we can bring out, the more people we can promote, the more we can con, the more we can cultivate the kind of politics we want to see and the conversations we want to be having.

I think it’s just important for us to have that attitude. And I think in terms of getting outta the moment we’re in, we’re gonna have to have that attitude, right? It’s gonna take a lot of people. And I, so I think it’s sort of more, is more view of things is, sort of the way to do it.

SHEFFIELD: Yeah. To, have a, an idea that a rising tide lifts all boats. That it’s, and that the, people on the left rightfully believe in the fiscal multiplier, but there is also a personal multiplier. That when you help others build you political beliefs, you win. Like, that’s how you, that’s how you promote your beliefs is that you help people who believe them you.

That’s really what it comes down to. And it is something that besides just kind of the evangelical urge there is, there are, there is a real economic value that a lot of these right-wing churches are providing to their members.

And, we can rightfully criticize their hateful beliefs and bigotries and terrible voting patterns and whatnot, but. when I was a a, Mormon, they have a, massive food distribution center that any Mormon can go to. If you don’t have a job and you need food, they’ll give it to you and and they’ll make you work in the warehouse to pay it back.

But they don’t tell [00:52:00] you, you, no, we’re not gonna help you out. And, and all of these, and, it’s, and I think a lot of, the right-wing religions are doing that.

And that’s something that is missing for, for the secular left. The government can’t step in, in every single way at least because of how Republicans have cut government to the bone in this country.

Like, we need universal basic income and but we don’t have it. And so, but there also has to be a place where people can learn about positive values.

Right now, I don’t see anything besides liberal religious denominations that is really doing that at all, anywhere.

ELROD: Yeah. I think when we talk about why it is hard for people to leave sort of their communities on the right. This is a big part of it, right? There’s genuine support networks and relationships and, things that make it hard to walk away or scary, right? Even if they want to walk away, sometimes they make it maybe hard to want to walk away in the first place.

And even if you do want to walk away, they make it frightening. So I think we do have to have an understanding of that, and that the only, the kind of broader approach that’s very compassionate and generous, and again, that sort of mores more mentality, I think is essential to, breaking through with people.

Giving them a path out that feels valuable.

SHEFFIELD: Yeah, and, making sure that people are included in America that that the idea that that we are America, not just us, here in this conversation or here on the political left, but everybody. We’re in this together whether we like it or not.

There’s that famous line from the poet WH Auden, and it was LBJ, who put it in his ad, the, famous Daisy ad that we must love each other or we must die.

And Donald Trump and Peter Thiel and all these other right-wing fanatics, they do want us to die.

And [00:54:00] so we can only defeat that hatred with actual love.

ELROD: I mean, I can’t top Auden. I don’t know. I don’t know. I’m, I can’t be, I can’t top W.H. Auden.

SHEFFIELD: Well, all right. Well then how about you, you tell people how to stay in touch with what you’re doing Alan?

ELROD: You can always go to my organization’s website, pulaskiinstitution.org. You can follow me anywhere you want. I’m probably the most active on Bluesky. I’m on LinkedIn and other places as well where I’m posting a lot about the stuff we’re doing.

The next big thing we’re doing is a conference in Charlottesville, Virginia called for Good, which is focused around a lot of things we talked about just now, right? These, this idea of like how liberalism can really engage big questions of sort of ethics and virtue and that is free. You have to register, but it is free.

So come if you want to that and that’s in May. And if you are. Can’t make that, but want to try to stay in touch with us for future things. Like I said, follow me there or go to the website.

SHEFFIELD: All right, sounds good. So a good conversation.

ELROD: Thank you so much.

SHEFFIELD: Alright, so that is the program for today. I appreciate you joining us for the conversation, and you can always get more if you go to Theory of Change show where we have the video, audio, and transcript of all the episodes.

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