The four-minute radio address ended a war, obliterated the 20-year imperial ideology, and began Japan's rebirth into what it is today.
On this day in 1945, one week after atomic bombs had obliterated the cities of Hiroshima and then Nagasaki, radios across Japan crackled with another shocking announcement, one that would come to change the course of Japanese history perhaps as much as did the atomic bombs Little Boy and Fat Man. At noon, Emperor Hirohito spoke directly to his subjects for the first time in his reign. His announcement would shock Japan, but it would also transform it, altering in a few short minutes the entire mission of the Japanese nation in ways that it, and the world, still feel today.
Hirohito was more than Japan's head of state. He was its divine monarch and the personification of both the nation and its spiritual imperative for imperial expansion, "the literally living embodiment of Japan past and present, a paradigm of moral excellence," according to Herbert Bix's Pulitzer-winning biography. Hirohito both embodied and galvanized imperial Japan's race-based nationalism, its radically militarist ideology that had led it to sow war and much worse across Asia.
Hirohito personally sat, according to Bix, "at the center of his nation's political, military, and spiritual life in the broadest and deepest sense" during the expansion that "cost nearly 20 million Asian lives, more than 3.1 million Japanese lives, and more than 60,000 Western Allied lives." The Pacific War was, in the ultra-nationalist ideology that gripped Japan for the first half of the 20th century, a "holy war," and waged in Hirohito's name.
Japan's war-rattled civilians had good reason to fear that Hirohito's radio address might bring terrible news. Surrender was officially forbidden in the Japanese military, and in the closing years of the war, Japanese civilians were told that they too might have to choose death to protect the dignity of the nation and the sanctity of the imperial ideology. "The hundred million," the propaganda's term for the civilians at home, might have to embrace a death that would be beautiful in its tragedy, "like shattered jewels."
As the American military pressed in, Japan's war machine had turned inward, as John W. Dower documented in his masterful, Pulitzer-winning history. "Japanese died in hopeless suicide charges, starved to death in the field, killed their own wounded rather than let them fall into enemy hands, and murdered their civilian compatriots in places such as Saipan and Okinawa," he wrote. At home, "They watched helplessly as fire bombs destroyed their cities -- all the while listening to their leaders natter on about how it might be necessary for the 'hundred million' all to die 'like shattered jewels.'"
And this is what many Japanese feared their emperor would ask of them, Dower wrote: to "fight to the bitter end and die" as they'd been indoctrinated, or to end the imperial mission by their own hands in ritual suicide rather than allow foreigners that right.
When the emperor's voice beamed across the country (audio here), and out beyond it on shortwave signals for the troops stationed throughout East Asia, it was the first time that the vast majority of his subjects heard him. High-pitched, stilted, and in a classical Japanese more difficult to understand than what most people spoke in conversation. Still, the message was clear: surrender. The unthinkable.
"We have ordered our government to communicate to the governments of the United States, Great Britain, China, and the Soviet Union that our empire accepts the provisions of their joint declaration," he said, referencing the allies' demand for unconditional surrender. But perhaps even more surprising than Hirohito's call for capitulation were the terms he used, which seemingly reversed the entire ideology of war and expansion that had been synonymous with his rule.
"To strive for the common prosperity and happiness of all nations, as well as the security and wellbeing of our subjects, is the solemn obligation which has been handed down by our imperial ancestors and which lies close to our heart," he explained. "The enemy has begun to employ a new and most cruel bomb, the power of which to do damage is, indeed, incalculable, taking the toll of many innocent lives. Should we continue to fight, not only would it result in an ultimate collapse and obliteration of the Japanese nation, but also it would lead to the total extinction of human civilization."
He declared that the military would be disarmed, suggesting this would happen not because disarmament had been forced upon Japan (it had), but because Japan had made the difficult choice to privilege peace. It wasn't wholly true, but it helped replace the imperial ideology of war with an ideology of peace that persists to this day.
Hirohito, after years of indirectly pressing his citizens to carry the burdens of war and imperialism, of an ideology that demanded international primacy, now asked them directly to carry the very different burdens of peace, humility, and lower status. "The hardships and sufferings to which our nation is to be subjected hereafter will be certainly great," he warned. "However, it is according to the dictates of time and fate that we have resolved to pave the way for a grand peace for all the generations to come by enduring the unendurable and suffering what is not sufferable." He ended by urging his long-suffering citizens to "Cultivate the ways of rectitude, foster nobility of spirit, and work with resolution" so as to "keep pace with the progress of the world."
To "endure the unendurable and suffer what is not sufferable" would become a sort of national motto in the following seven years of American occupation, "quoted times beyond counting" in Japanese media, according to Dower, such that it "carried a clear sense of purpose." It came to describe not just the humiliation of defeat, the pain of accepting what 20 years of ultranationalism had indoctrinated into Japanese as the ultimate pain, but Japan's struggle to find an entire new identity and place in the world.
"Enduring the unendurable" also meant surviving Japan's near-total collapse. The allied bombing campaign had destroyed one third of the nation's wealth, according to the American occupation authority's estimates, roughly comparable to the U.S. great depression. Urban living standards plummeted to 35 percent of pre-war levels. In the country's 60 or so largest cities, bombing had destroyed nearly half of the structures, rendering 30 percent of its residents immediately homeless. Food became scarce, and Dower documents some Japanese cities recommending "emergency diets" of "acorns, grain husks, peanut shells, and sawdust" as well as "silkworm cocoons, worms ... or a powder made by drying the blood of cows, horses, and pigs." Disease and starvation spread.
Meanwhile, millions of Japanese soldiers and colonists abroad found, with the empire's collapse, that they had no way to go home and little or no rights in the newly independent colonies. As many as 68,000 Japanese in China were conscripted into the communist insurgency, Dower reports, and around 1.6 million Japanese in the Soviet Union were made to contribute labor. Of those, 300,000 never returned home. In the 1980s, the Soviet government released the names of 46,000 who had been bured in Siberia; the rest have never been accounted for.
Hirohito's historic address marked the end of World War Two and the end of imperial Japan's ultranationalist ideology, but it was also a beginning: of the American occupation and of a new Japan. "The losers wished to both forget the past and to transcend it," Dower wrote, and Japan set about to rise out of the ashes of its own destruction, this time with ideals and goals almost the polar opposite of before. "The ideals of peace and democracy took root in Japan -- not as a borrowed ideology or imposed vision, but as a lived experience and seized opportunity."
In a generation, Japan achieved both full democracy and the amazing, much-studied "economic miracle". This is still the Japan of today: developed, democratic, and peaceful. The factors, internal and external, that led the country from an ultranationalist war machine to a land of passivity and high-tech exports are as numerous as they are impossibly complicated. But the moment, 67 years ago today, when Hirohito's near-falsetto came over the airwaves and commanded Japanese to "endure the unendurable" are a central inflection point in the Japanese death and rebirth that played such a major role in the 20th century.
Russia's strongman president has many Americans convinced of his manipulative genius. He's really just a gambler who won big.
I. The Hack
The large, sunny room at Volgograd State University smelled like its contents: 45 college students, all but one of them male, hunched over keyboards, whispering and quietly clacking away among empty cans of Juicy energy drink. “It looks like they’re just picking at their screens, but the battle is intense,” Victor Minin said as we sat watching them.
Clustered in seven teams from universities across Russia, they were almost halfway into an eight-hour hacking competition, trying to solve forensic problems that ranged from identifying a computer virus’s origins to finding secret messages embedded in images. Minin was there to oversee the competition, called Capture the Flag, which had been put on by his organization, the Association of Chief Information Security Officers, or ARSIB in Russian. ARSIB runs Capture the Flag competitions at schools all over Russia, as well as massive, multiday hackathons in which one team defends its server as another team attacks it. In April, hundreds of young hackers participated in one of them.
Russian billionaire Yuri Milner says if the space rock 'Oumuamua is giving off radio signals, his team will be able to detect them—and they may get the results within days.
The email about “a most peculiar object” in the solar system arrived in Yuri Milner’s inbox last week.
Milner, the Russian billionaire behind Breakthrough Listen, a $100 million search for intelligent extraterrestrial life, had already heard about the peculiar object. ‘Oumuamua barreled into view in October, the first interstellar object seen in our solar system.
Astronomers around the world chased after the mysterious space rock with their telescopes, collecting as much data as they could as it sped away. Their observations revealed a truly unusual object with puzzling properties. Scientists have long predicted an interstellar visitor would someday coast into our corner of the universe, but not something like this.
The cryptocurrency is almost certainly due for a major correction. But its long-term value remains a mystery.
To call Bitcoin the biggest and most obvious bubble in modern history may be a disservice to its surreality.
The price of bitcoin has doubled four times this year. In early January, one bitcoin was worth about $1,000. By May, it hit $2,000. In June, it breached $4,000. By Thanksgiving, it was $8,000. Two weeks later, it was $16,000.
This astronomical trajectory might make sense for a new public company with accelerating profits. Bitcoin, however, has no profits. It’s not even a company. It is a digital encrypted currency running on a decentralized network of computers around the world. Ordinary currencies, like the U.S. dollar, don’t double in value by the month, unless there’s a historic deflationary crisis, like the Panic of 1837. Instead, bitcoin’s behavior more resembles that of a collectible frenzy, like Beanie Babies in the late 1990s.
The depiction of uncomfortable romance in "Cat Person" seems to resonate with countless women.
Recent months make it seem like humanity has lost the instruction manual for its “procreate” function and has had to relearn it all from scratch. After scores of prominent men have been fired on sexual-assault allegations, confusion reigns about signals, how to read them, and how not to read into them. Some men are wondering if hugging women is still okay. Some male managers are inviting third parties into performance reviews in order to avoid being alone with women. One San Francisco design-firm director recently said holiday parties should be canceled, as The New York Times reported, “until it has been figured out how men and women should interact.”
Into this steps “Cat Person,” a New Yorker fiction story by Kristen Roupenian that explores how badly people can misread each other, but also how frightening and difficult sexual encounters can be for women, in particular. “It isn’t a story about rape or sexual harassment, but about the fine lines that get drawn in human interaction,” Deborah Treisman, The New Yorker’s fiction editor, told me.
Students don't seem to be getting much out of higher education.
I have been in school for more than 40 years. First preschool, kindergarten, elementary school, junior high, and high school. Then a bachelor’s degree at UC Berkeley, followed by a doctoral program at Princeton. The next step was what you could call my first “real” job—as an economics professor at George Mason University.
Thanks to tenure, I have a dream job for life. Personally, I have no reason to lash out at our system of higher education. Yet a lifetime of experience, plus a quarter century of reading and reflection, has convinced me that it is a big waste of time and money. When politicians vow to send more Americans to college, I can’t help gasping, “Why? You want us to waste even more?”
David Bentley Hart’s text recaptures the awkward, multivoiced power of the original.
In the beginning was … well, what? A clap of the divine hands and a poetic shock wave? Or an itchy node of nothingness inconceivably scratching itself into somethingness? In the beginning was the Word, says the Gospel according to John—a lovely statement of the case, as it’s always seemed to me. A pre-temporal syllable swelling to utterance in the mouth of the universe, spoken once and heard forever: God’s power chord, if you like. For David Bentley Hart, however, whose mind-bending translation of the New Testament was published in October, the Word—as a word—does not suffice: He finds it to be “a curiously bland and impenetrable designation” for the heady concept expressed in the original Greek of the Gospels as Logos. The Chinese word Tao might get at it, Hart tells us, but English has nothing with quite the metaphysical flavor of Logos, the particular sense of a formative moral energy diffusing itself, without diminution, through space and time. So he throws up his hands and leaves it where it is: “In the origin there was the Logos …”
The authors of a new book argue that government regulations have been giving an unfair advantage to those already on top.
Why has inequality increased so much over the past 40 years? Common answers to that question cite changes in trade, technology, globalization, and education. Cheap imports from low-wage countries, in particular China, sapped domestic manufacturing. Companies offshored jobs, fired people, and hired robots. Demand for skilled workers far outstripped the demand for unskilled workers, depressing earnings for those without an advanced degree.
In their excellent, slim new book, Brink Lindsey and Steven Teles—the former the director of the Open Society Project at the libertarian think tank the Niskanen Center, the latter a political scientist at Johns Hopkins—point to an important and overlooked additional cause. InThe Captured Economy: How the Powerful Become Richer, Slow Down Growth, and Increase Inequality, they argue that it is not just that technology and offshoring have wiped away middle-income jobs, but that high-income individuals and big-profit businesses have rewritten the rules of the economy, “capturing” the regulatory system and using it to squeeze out their competition. The result is both greater inequality, and a more sclerotic economy.
As the Alabama Senate race enters its final days, Doug Jones is making an all out push—while his rival is nowhere to be seen.
MONTGOMERY, Ala.—The dramatic contrast between the two Senate campaigns in Alabama grew even more stark during the final weekend before Election Day.
Doug Jones, the Democratic candidate, is holding multiple events every day, taking questions from the press, and campaigning with other Democratic politicians. His opponent Roy Moore has all but disappeared. Dogged by controversy following allegations by nine women of sexual misconduct or abuse when they were teenagers, Moore has not appeared in public since last Tuesday, and isn’t scheduled to do so again before Monday. Reports suggest that he was in Philadelphia on Saturday watching the Army-Navy football game, and a Moore spokesperson told me that he attended a Christmas gathering with supporters and friends on Sunday evening—closed to the press.
Five times a day for the past three months, an app called WeCroak has been telling me I’m going to die. It does not mince words. It surprises me at unpredictable intervals, always with the same blunt message: “Don’t forget, you’re going to die.”
Sending these notices is WeCroak’s sole function. They arrive “at random times and at any moment just like death,” according to the app’s website, and are accompanied by a quote meant to encourage “contemplation, conscious breathing or meditation.” Though the quotes are not intended to induce nausea and despair, this is sometimes their effect. I’m eating lunch with my husband one afternoon when WeCroak presents a line from the Zen poet Gary Snyder: “The other side of the ‘sacred’ is the sight of your beloved in the underworld, dripping with maggots.”
There is clear evidence that it’s best to show children relationship skills that never escalate to physical harm.
Spanking looks to be instantlyeffective. If a child is misbehaving—if he keeps swearing, or playing with matches—and then you spank that child, the behavior stops immediately.
The effect is so apparently obvious that it can drive a sort of delusion. Lived experience tends to be more powerful than facts. One of the few memories that many people retain from early childhood is times they were spanked. The desire to believe it was “for our own good” is strong, if only because the alternative interpretation is bleak.
It’s in the face of personal experiences like these that science has been flailing for generations. Some 81 percent of Americans believe spanking is appropriate, even though decades of research have shown it to be both ineffective and harmful. The refrain I keep hearing is, “Well, I got spanked, and I turned out okay.”