september 2014

Enrico Fermi was an architect of the atomic bomb, a father of radioactivity research, and a Nobel Prize–winning scientist who contributed to breakthroughs in quantum mechanics and theoretical physics. But in the popular imagination, his name is most commonly associated with one simple, three-word question, originally meant as a throwaway joke to amuse a group of scientists discussing UFOs at the Los Alamos lab in 1950: Where is everybody?

Fermi wasn’t the first person to ask a variant of this question about alien intelligence. But he owns it. The query is known around the world as the Fermi paradox. It’s typically summarized like this: If the universe is unfathomably large, the probability of intelligent alien life seems almost certain. But since the universe is also 14 billion years old, it would seem to afford plenty of time for these beings to make themselves known to humanity. So, well, where is everybody?

The drive to the little white dome on the northern slope of Mauna Loa is a bumpy one. Mauna Loa, the “Long Mountain,” is a colossal volcano that covers half of the island of Hawaii. The rocky terrain, rusty brown and deep red, crunches beneath car tires and jostles passengers. Up there, more than 8,000 feet above sea level and many miles away from the sounds of civilization, it doesn’t feel like Earth. It feels like another planet. Like Mars.

For the last five years, small groups of people have made this drive and moved into the dome, known as a habitat. Their job is to pretend that they really are on Mars, and then spend months living like it. The goal, for the researchers who send them there, is to figure out how human beings would do on a mission to the real thing.

Conservatives have been able to abide these decidedly anti-family policies through an embrace of white nationalism, which deems brown skinned men, women and children of degraded humanity—and therefore absent any inherent value and unworthy of protection .

It started, as controversies so often will, with fast fashion. On Thursday, as Melania Trump made a hastily planned trip to McAllen, Texas, to visit migrant children being kept in a holding facility at the Mexican/American border, she donned an olive-green anorak, gathered at the waist, that was printed on the back with the following words, seemingly painted in white: “I REALLY DON’T CARE, DO U?”

It was a striking choice for a first lady embarking on a trip whose whole purpose, ostensibly, was caring—so striking, in fact, that the conspiracies about the first lady’s sartorial strategy pretty much theoried themselves. On the one hand, as East Wing staffers insisted, gamely trying to get #ItsJustaJacket to become a thing: Maybe the first lady’s foray into fast fashion was just that—a jacket, donned without much thought, by a woman who maybe got cold in her SUV as she made her way to Joint Base Andrews. Maybe people were reading too much, literally, into a piece of clothing. Ceci, c’est juste une veste.

A straw is a simple thing. It’s a tube, a conveyance mechanism for liquid. The defining characteristic of the straw is the emptiness inside it. This is the stuff of tragedy, and America.

Over the last several months, plastic straws have come under fire from environmental activists who rightly point out that disposable plastics have created a swirling, centuries-long ecological disaster that is brutally difficult to clean up. Bags were first against the wall, but municipalities from Oakland, California, (yup) to Surfside, Florida, (huh!) have started to restrict the use of plastic straws. Of course, now there is a movement afoot among conservatives to keep those plastics flowing for freedom. Meanwhile, disability advocates have pointed out that plastic straws, in particular, are important for people with physical limitations. “To me, it’s just lame liberal activism that in the end is nothing,” one activist told The Toronto Star. “We’re really kind of vilifying people who need straws.” Other environmentalists aren’t sure that banning straws is gonna do much, and point out that banning straws is not an entirely rigorous approach to global systems change, considering that a widely cited estimate for the magnitude of the problem was, umm, created by a smart 9-year-old.

1. The Aristocracy Is Dead …

For about a week every year in my childhood, I was a member of one of America’s fading aristocracies. Sometimes around Christmas, more often on the Fourth of July, my family would take up residence at one of my grandparents’ country clubs in Chicago, Palm Beach, or Asheville, North Carolina. The breakfast buffets were magnificent, and Grandfather was a jovial host, always ready with a familiar story, rarely missing an opportunity for gentle instruction on proper club etiquette. At the age of 11 or 12, I gathered from him, between his puffs of cigar smoke, that we owed our weeks of plenty to Great-Grandfather, Colonel Robert W. Stewart, a Rough Rider with Teddy Roosevelt who made his fortune as the chairman of Standard Oil of Indiana in the 1920s. I was also given to understand that, for reasons traceable to some ancient and incomprehensible dispute, the Rockefellers were the mortal enemies of our clan.

In 1993, Charles Krauthammer delivered the commencement address at McGill University. Some 20 years earlier, he told the graduates, he had been sitting in the same seats. “What I shall offer you today,” he said, “is a reconnaissance report from a two-decade life expedition into the world beyond McGill College Avenue.” Sardonically likening himself to Marco Polo, Krauthammer said he had returned to his alma mater “without silk, with few stories, indeed, with but three pieces of sage advice.”

The lessons? Don’t lose your head, Krauthammer explained. Look outward and avoid the insularity and parochialism of narcissism. And save the best.

Krauthammer, who died of cancer this week, was born in 1950 to Jews who had fled the Holocaust. He exercised the same power over Gen-X and Millennial conservatives that William F. Buckley held for an earlier generation. But Krauthammer’s conservatism was as unique as his biography—and revealing of the intellectual and political currents of the latter half of the American century. Krauthammer, like Walter Lippmann, was not only an influential columnist and essayist. He was emblematic of his times.

I had my first kiss with a boy long before I transitioned. At 17, I knew I was a girl, but also that adults in my life weren’t ready for that. I figured if I couldn’t be a girl, then I might as well fake being a boy who likes boys.

It was the winter of 2004. I remember this because that was when my little heart discovered the Bright Eyes song “Lover I Don’t Have to Love.” On this perfectly executed, piano-driven, emotional roller coaster of a track, Conor Oberst sings, “I want a lover I don’t have to love. I want a boy who’s so drunk he doesn’t talk.”

On the desktop computer in the kitchen of my home in rural Maine, I opened up AIM and typed out an away message with that lyric and then, without waking up my parents, I crawled back upstairs to my bedroom to sleep.

Smartphones have by now been implicated in so many crummy outcomes—car fatalities, sleep disturbances, empathy loss, relationship problems, failure to notice a clown on a unicycle—that it almost seems easier to list the things they don’t mess up than the things they do. Our society may be reaching peak criticism of digital devices.

Even so, emerging research suggests that a key problem remains underappreciated. It involves kids’ development, but it’s probably not what you think. More than screen-obsessed young children, we should be concerned about tuned-out parents.

Yes, parents now have more face time with their children than did almost any parents in history. Despite a dramatic increase in the percentage of women in the workforce, mothers today astoundingly spend more time caring for their children than mothers did in the 1960s. But the engagement between parent and child is increasingly low-quality, even ersatz. Parents are constantly present in their children’s lives physically, but they are less emotionally attuned. To be clear, I’m not unsympathetic to parents in this predicament. My own adult children like to joke that they wouldn’t have survived infancy if I’d had a smartphone in my clutches 25 years ago.

It was immediately clear that change was afoot in Dallas. I’ve attended the annual gatherings of the Southern Baptist Convention dozens of times, but walking around the convention center this week, I was struck by how unfamiliar it all felt. When I was a child, the convention hall was a sea of silver combovers and smelled of denture paste. While the older, more traditionalist crowd was still present in Dallas, the younger, fresh-faced attendees now predominated.

“The generational shift happening in the SBC has thrust the group into the middle of an identity crisis,” says Barry Hankins, the chair of the department of history at Baylor University and co-author of Baptists in America: A History. “The younger generation thinks differently than the old-guard Christian right about culture and politics, and they are demanding change.”