James McWilliams

On Friday morning, President Donald Trump tweeted that he has “no doubt that, if the attack on Dr. Ford was as bad as she says, charges would have been immediately filed with local Law Enforcement Authorities by either her or her loving parents.”

Let me tell you what life was like as a girl in Montgomery County, Maryland, in the early 1980s. I am a year older than Christine Blasey Ford and a year younger than Brett Kavanaugh. I grew up in Potomac, Maryland, a few miles from both Holton Arms, Ford’s school, and Georgetown Prep, which Kavanaugh attended, but I went to my local public high school, Churchill. Never mind that any girl who was in high school in Potomac during that era knew, through the whisper network, not to go to a Georgetown Prep party alone. That was a given. What was also a given is that “date rape,” as a term, was in its infancy. Most of us thought getting our bodies groped at a high-school party—or anywhere—was the unfortunate price we paid for having them, not something we would ever go to the police to report.

Judith Butler and Ed Whelan have probably never met. And if they did, we may be quite certain that they would have very little use for one another. After all, what does the professor of comparative literature, author of (among other works) Notes Toward a Performative Theory of Assembly who teaches in the Critical Theory Program at Berkeley have to do with the president of the Ethics and Public Policy Center, the co-editor of Scalia Speaks: Reflections on Law, Faith and a Life Well Lived?And yet, they find themselves embarrassed by nearly identical behaviors, forced to make shamefaced admissions that they have behaved like nasty, irresponsible idiots.

Butler wrote a letter, signed by 50 other professors, urging New York University’s president and provost not to implement disciplinary sanctions on Avital Ronell, a professor of German, comparative literature, and English, for sexual harassment of a graduate student whom Butler described as having “waged a malicious campaign against [Ronell]” with “malicious intention.” (Style point: It’s bad for anyone, including literature professors, to repeat the same strong adjective in one paragraph). Ronell, who also holds the Jacques Derrida Chair of Philosophy at the European Graduate School is, needless to say, a very important person in the world of critical theory.

On December 31, 1999, we threw a party. It was the end of one millennium and the start of a new one; people very much wanted to celebrate, preferably somewhere exotic. Our party fulfilled that criterion. We held it at Chobielin, the manor house in northwest Poland that my husband and his parents had purchased a decade earlier, when it was a mildewed ruin. We had restored the house, very slowly. It was not exactly finished in 1999, but it did have a new roof. It also had a large, freshly painted, and completely unfurnished salon—perfect for a party.

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The guests were various: journalist friends from London and Berlin, a few diplomats based in Warsaw, two friends who flew in from New York. But most of them were Poles, friends of ours and colleagues of my husband, who was then a deputy foreign minister in the Polish government. A handful of youngish Polish journalists came too—none then particularly famous—along with a few civil servants and one or two members of the government.

“Well, you’re just special. You’re American,” remarked my colleague, smirking from across the coffee table. My other Finnish coworkers, from the school in Helsinki where I teach, nodded in agreement. They had just finished critiquing one of my habits, and they could see that I was on the defensive.

I threw my hands up and snapped, “You’re accusing me of being too friendly? Is that really such a bad thing?”

“Well, when I greet a colleague, I keep track,” she retorted, “so I don’t greet them again during the day!” Another chimed in, “That’s the same for me, too!”

Unbelievable, I thought. According to them, I’m too generous with my hellos.

When I told them I would do my best to greet them just once every day, they told me not to change my ways. They said they understood me. But the thing is, now that I’ve viewed myself from their perspective, I’m not sure I want to remain the same. Change isn’t a bad thing. And since moving to Finland two years ago, I’ve kicked a few bad American habits.

The change can be baffling to many parents: Their young girls are masters of the universe, full of gutsy fire. But as puberty sets in, their confidence nose-dives, and those same daughters can transform into unrecognizably timid, cautious, risk-averse versions of their former self.

Over the course of writing our latest book, we spoke with hundreds of tween and teen girls who detailed a striking number of things they don’t feel confident about: “making new friends,” “the way I dress,” “speaking in a group.” In our research, we worked with Ypulse, a polling firm that focuses on tweens and teens, to survey more than 1,300 girls from the ages of 8 to 18 and their parents. (The sample was broadly representative of the country’s teen population in terms of race and geographic distribution.) The data is more dramatic than we’d imagined: The girls surveyed were asked to rate their confidence on a scale of 0 to 10, and from the ages of 8 to 14, the average of girls’ responses fell from approximately 8.5 to 6—a drop-off of 30 percent.

James Madison traveled to Philadelphia in 1787 with Athens on his mind. He had spent the year before the Constitutional Convention reading two trunkfuls of books on the history of failed democracies, sent to him from Paris by Thomas Jefferson. Madison was determined, in drafting the Constitution, to avoid the fate of those “ancient and modern confederacies,” which he believed had succumbed to rule by demagogues and mobs.

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Madison’s reading convinced him that direct democracies—such as the assembly in Athens, where 6,000 citizens were required for a quorum—unleashed populist passions that overcame the cool, deliberative reason prized above all by Enlightenment thinkers. “In all very numerous assemblies, of whatever characters composed, passion never fails to wrest the sceptre from reason,” he argued in The Federalist Papers, the essays he wrote (along with Alexander Hamilton and John Jay) to build support for the ratification of the Constitution. “Had every Athenian citizen been a Socrates, every Athenian assembly would still have been a mob.”

"Dave, stop. Stop, will you? Stop, Dave. Will you stop, Dave?” So the supercomputer HAL pleads with the implacable astronaut Dave Bowman in a famous and weirdly poignant scene toward the end of Stanley Kubrick’s 2001: A Space Odyssey. Bowman, having nearly been sent to a deep-space death by the malfunctioning machine, is calmly, coldly disconnecting the memory circuits that control its artificial “ brain. “Dave, my mind is going,” HAL says, forlornly. “I can feel it. I can feel it.”

I can feel it, too. Over the past few years I’ve had an uncomfortable sense that someone, or something, has been tinkering with my brain, remapping the neural circuitry, reprogramming the memory. My mind isn’t going—so far as I can tell—but it’s changing. I’m not thinking the way I used to think. I can feel it most strongly when I’m reading. Immersing myself in a book or a lengthy article used to be easy. My mind would get caught up in the narrative or the turns of the argument, and I’d spend hours strolling through long stretches of prose. That’s rarely the case anymore. Now my concentration often starts to drift after two or three pages. I get fidgety, lose the thread, begin looking for something else to do. I feel as if I’m always dragging my wayward brain back to the text. The deep reading that used to come naturally has become a struggle.

When Beth Moore arrived in Houston in the 1980s, she found few models for young women who wanted to teach scripture. Many conservative Christian denominations believed that women should not hold authority over men, whether in church or at home; many denominations still believe this. In some congregations, women could not speak from the lectern on a Sunday or even read the Bible in front of men. But Moore was resolute: God, she felt, had called her to serve. So she went where many women in Texas were going in the ’80s: aerobics class. Moore kicked her way into ministry, choreographing routines to contemporary Christian music for the women of Houston’s First Baptist Church.

At the time, most Texas seminaries weren’t offering the kind of instruction she sought, so Moore found a private tutor. Slowly, she started getting invitations to speak at women’s luncheons and study groups, in exchange for a plate of food or a potted plant. In tiny church social halls, she laid the cornerstone of an evangelical empire.

I was shot on a Sunday. It was late and it was hot and I was 21, on my way home from dinner during summer break. I’d rolled the windows down because the breeze felt good.

I pulled up to a red light, about half a mile from my home in Tuscaloosa, Alabama. “Yeah!” by Usher was playing on the radio. A silver Toyota Tacoma turned the corner. As it passed me, I heard a pop. Then my left arm was on fire.

If you’d asked me before that night how I might react to being shot, I would have said: I would call 911. I would get myself to the hospital. In fact it never occurred to me to call 911, only to want my dad.

LANSING, Michigan—Katie Fahey walks into the Grand Traverse Pie Company, blocks from the state Capitol, wearing a black T-shirt that announces her cause. “Voters should choose their politicians,” it reads, “not the other way around.”

As Fahey steps to the counter to order lunch, the cashier, a twentysomething like her, recognizes the message. Last year, he tells her, he signed the initiative petition circulated by Voters Not Politicians to ban gerrymandering.

“We got almost a half a million people to sign,” enthuses Fahey, who founded the group in 2016 based on her viral Facebook post.

“That’s for the midterms?” asks the cashier’s co-worker.  

“Yeah! So, Yes on 2, November 6!” says Fahey. “We just need two million voters. It’s fine! We got this.”