Erik Tarloff

Before I tell you what happened at exactly 2:28 p.m. on Wednesday, January 6, 2021, at the White House—and how it elicited a very specific reaction, some 2,400 miles away, in Menlo Park, California—you need to remember the mayhem of that day, the exuberance of the mob as it gave itself over to violence, and how several things seemed to happen all at once.

At 2:10 p.m., a live microphone captured a Senate aide’s panicked warning that “protesters are in the building,” and both houses of Congress began evacuating.

At 2:13 p.m., Vice President Mike Pence was hurried off the Senate floor and out of the chamber.

At 2:15 p.m., thunderous chants were heard: “Hang Mike Pence! Hang Mike Pence!”

At the White House, President Donald Trump was watching the insurrection live on television. The spectacle excited him. Which brings us to 2:28 p.m., the moment when Trump shared a message he had just tweeted with his 35 million Facebook followers: “Mike Pence didn’t have the courage to do what should have been done to protect our Country and our Constitution … USA demands the truth!”

The election of the elders of an evangelical church is usually an uncontroversial, even unifying event. But this summer, at an influential megachurch in Northern Virginia, something went badly wrong. A trio of elders didn’t receive 75 percent of the vote, the threshold necessary to be installed.  

“A small group of people, inside and outside this church, coordinated a divisive effort to use disinformation in order to persuade others to vote these men down as part of a broader effort to take control of this church,” David Platt, a 43-year-old minister at McLean Bible Church and a best-selling author, charged in a July 4 sermon.

Platt said church members had been misled, having been told, among other things, that the three individuals nominated to be elders would advocate selling the church building to Muslims, who would convert it into a mosque. In a second vote on July 18, all three nominees cleared the threshold. But that hardly resolved the conflict. Members of the church filed a lawsuit, claiming that the conduct of the election violated the church’s constitution.

This story contains spoilers for the Netflix series Midnight Mass.

The Exorcist is a film I’ve long loved because it raised the bar not just for horror, but also for movies that explore questions of faith and doubt, good and evil, life and death. I know all of its beats by heart, but when I recently rewatched the 1973 classic, the ending hit differently. The movie concludes with an exorcism, naturally. Chris MacNeil has brought her daughter, Regan, to a host of medical professionals in a desperate attempt to save her from what turns out to be a demonic possession. But the only person who can save the girl, it seems, is a priest. The camera lingers on the mother’s exhausted face as two priests close the door to her daughter’s bedroom and go to work.

Your social life has a biological limit: 150. That’s the number—Dunbar’s number, proposed by the British psychologist Robin Dunbar three decades ago—of people with whom you can have meaningful relationships.

What makes a relationship meaningful? Dunbar gave The New York Times a shorthand answer: “those people you know well enough to greet without feeling awkward if you ran into them in an airport lounge”—a take that may accidentally reveal the substantial spoils of having produced a predominant psychological theory. The construct encompasses multiple “layers” of intimacy in relationships. We can reasonably expect to develop up to 150 productive bonds, but we have our most intimate, and therefore most connected, relationships with only about five to 15 closest friends. We can maintain much larger networks, but only by compromising the quality or sincerity of those connections; most people operate in much smaller social circles.

It’s rare to see a bad photo today. If, by chance, a bad photo is taken and cannot be filtered, edited, or otherwise enhanced into something visually acceptable, it is swiftly deleted. Why hold on to anything less than perfect? Why, when with a cost-free click you can disappear it from your digital life, lest it ever inadvertently make its way onto someone else’s social feed, where it might be screengrabbed for eternity.

It wasn’t always like this. Bad pictures used to abound in what could seem like an almost deliberate, karmic attempt to humiliate and haunt their imperfect subjects. Back when the one-click Kodak dominated, most pictures—unflattering, off-center, accidental, overexposed, and everyone as red-eyed as vermin—were not worth keeping. No one could figure out how to operate the focus. Hardly anyone knew when to turn off the flash, or how. Few people had any aesthetic sense. You could sift through a roll’s worth of fresh prints, their chemical scent almost wetting the air, and not find a single picture aimed anywhere less ominous than the region directly below your chin.

In the fall of 2019, Facebook launched a massive effort to combat the use of its platforms for human trafficking. Working around the clock, its employees searched Facebook and its subsidiary Instagram for keywords and hashtags that promoted domestic servitude in the Middle East and elsewhere. Over the course of a few weeks, the company took down 129,191 pieces of content, disabled more than 1,000 accounts, tightened its policies, and added new ways to detect this kind of behavior. After they were through, employees congratulated one another on a job well done.

It was a job well done. It just came a little late. In fact, a group of Facebook researchers focused on the Middle East and North Africa had found numerous Instagram profiles being used as advertisements for trafficked domestic servants as early as March 2018. “Indonesian brought with Tourist Visa,” one photo caption on a picture of a woman reads, in Arabic. “We have more of them.” But these profiles weren’t “actioned”—disabled or taken down—an internal report would explain, because Facebook’s policies “did not acknowledge the violation.” A year and a half later, an undercover BBC investigation revealed the full scope of the problem: a broad network that illegally trafficked domestic workers, facilitated by internet platforms and aided by algorithmically boosted hashtags. In response, Facebook banned one hashtag and took down some 700 Instagram profiles. But according to another internal report, “domestic servitude content remained on the platform.”

Ivermectin is an antiparasitic drug, and a very good one. If you are infected with the roundworms that cause river blindness or the parasitic mites that cause scabies, it is wonderfully effective. It is cheap; it is accessible; and its discoverers won the Nobel Prize in 2015. It has also been widely promoted as a coronavirus prophylactic and treatment.

This promotion has been broadly criticized as a fever dream conceived in the memetic bowels of the internet and as a convenient buttress for bad arguments against vaccination. This is not entirely fair. Perhaps 70 to 100 studies have been conducted on the use of ivermectin for treating or preventing COVID-19; several dozen of them support the hypothesis that the drug is a plague mitigant. Two meta-analyses, which looked at data aggregated across subsets of these studies, concluded that the drug has value in the fight against the pandemic.

President Joe Biden’s long career can be measured in decades, in legislative achievements, and in Saturday Night Live impersonations: Seven different actors have played him over the years. His first send-up on the show happened in 1991, when Kevin Nealon portrayed him as a straight-faced inquisitor of Anita Hill’s sexual-harassment allegations against Clarence Thomas during the the judge’s Supreme Court confirmation hearings. Throughout the most recent presidential campaign, Jim Carrey and Woody Harrelson brought star wattage to the job while painting candidate Biden as, essentially, a collection of tics and catchphrases.

Earlier this month, yet another Biden joined the annals. SNL’s Season 47 premiere opened with the rookie cast member James Austin Johnson flashing a strained smile under a white wig, his hairline so high it made Biden’s forehead seem like the National Mall. Johnson’s low-energy performance seemed designed to satirize a president without much presence: “Like an oil change, you don’t think about me until you absolutely have to,” went one line. This impersonation returned in last night’s cold open, but so did other Bidens, through inexplicable feats of time travel. The sketch offered a jarring reminder of the instability and haziness of the president’s public persona.

Many years ago, when I was a junior professor at Yale, I cold-called a colleague in the anthropology department for assistance with a project I was working on. I didn’t know anything about the guy; I just selected him because he was young, and therefore, I figured, more likely to agree to talk.

Five minutes into our lunch, I realized that I was in the presence of a genius. Not an extremely intelligent person—a genius. There’s a qualitative difference. The individual across the table seemed to belong to a different order of being from me, like a visitor from a higher dimension. I had never experienced anything like it before. I quickly went from trying to keep up with him, to hanging on for dear life, to simply sitting there in wonder.

There was a time, at the start of the 20th century, when the field of public health was stronger and more ambitious. A mixed group of physicians, scientists, industrialists, and social activists all saw themselves “as part of this giant social-reform effort that was going to transform the health of the nation,” David Rosner, a public-health historian at Columbia University, told me. They were united by a simple yet radical notion: that some people were more susceptible to disease because of social problems. And they worked to address those foundational ills—dilapidated neighborhoods, crowded housing, unsafe working conditions, poor sanitation—with a “moral certainty regarding the need to act,” Rosner and his colleagues wrote in a 2010 paper.