Yanis Varoufakis at Project Syndicate:
Following the 2008 financial collapse, US capitalism changed forever. While the banks were bailed out, more and more workers with secure, high-quality employment found themselves among the “untouchables” scrounging for a living in short-term, low-paid, dead-end jobs. Whereas Reagan and the Bushes won elections because secure proletarians voted for them and untouchables were too disheartened to vote at all, Trump won by rallying the untouchables, who now included a growing number of hitherto secure proletarians.
Against the backdrop of Bill (and Hillary) Clinton’s open romancing of Wall Street, Barack Obama’s banker bailouts, and Joe Biden’s suicidal strategy of telling struggling people that the Democrats had delivered an “excellent” economy, Trump tapped into working-class rage. All it took to attract voters the Democrats had long since abandoned were some incoherent musings about a “broken” country and the “carnage” that feckless, self-interested elites had inflicted on people like them.
Democrats hope and pray that when the pain from Trump’s One Big Beautiful Bill begins to bite, workers will desert him.
More here.
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What transpired next was a kind of Dionysian rural festival where performers hung carcasses and living bodies, animal and human, losing themselves in pouring, smearing, splashing—actions Nitsch had developed for years. Mythical figures became crucial scaffolds alongside Christian elements like garments, foot-washing, a grail, and the cross. Odysseus and Parsifal recurred as structural motifs that framed the choreography, scent, sound, and sacrificial acts: Odysseus as an emblem of the wandering heroic subject who must cross the threshold into chaos, the way the performers descend into a forest of flesh. Performers took their time carrying wooden structures for which human and animal bodies were used as embellishment. Huge white cloths were stretched, spattered with bright-red animal blood next to lilies, slaughtered flesh, and the symbolically crucified, tied-up human body.
“Raised in Britain as a post-Christian secular humanist and trained in Asia as a Tibetan and Zen Buddhist monk,” Stephen Batchelor writes at the end of his book, Buddha, Socrates, and Us, “I find that I can no longer identify exclusively with either a Western or an Eastern tradition.” Decades of dwelling in these traditions—each with its own intellectual, spiritual, and philosophical riches—have left him strangely homeless. Far from making him unhappy, though, this state of existential homelessness has given Batchelor access to what he sees as a higher life. For, while “unsettling and disorienting” at times, such “spaces of uncertainty seem far richer in creative possibilities, more open to leading a life of wonder, imagination, and action.”
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Consider Friedrich Nietzsche, one of the first thinkers of the 
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Born in 1720, White was educated at the University of Oxford, UK, before settling at The Wakes — his family home in Selborne, UK — in around 1757. Then, from 1768, he worked for 25 years on his Naturalist’s Journal, a columnar diary in which each page covered a week of observations on fruit and vegetable experiments, local creatures and weather conditions. White’s daily entries in Selborne were often haiku-like in their simplicity. He described “vast rocklike, distant clouds” or simply stated “Bees swarm much. Sheep are shorn.”
When I was a girl in the 1950s women, for the most part, got married, gave birth, and stayed home; if necessary, they went to work as schoolteachers or secretaries or salesgirls. They did not enter the professions, start a business, serve in government, or become university professors; nor did they climb a telephone pole, go down in the mines, or compete in a marathon. Today a girl is born with the knowledge that not only can she do any or all of the above, it is even assumed that she will pursue a working life as well as a domestic one. The change in social expectations for women, nothing short of monumental, is due to the Second Wave of American feminism (otherwise known as the Women’s Liberation Movement), a political and social development characterized by the twin efforts of liberals who worked throughout the 1960s, ’70s, and ’80s to achieve equality for women under the law and radicals who worked to eradicate deep-dyed, historic sexism through a change in cultural consciousness. Among the leading figures in this second group was Shulamith Firestone, of whom it was said, “I think of her as a shooting star. She flashed brightly across the midnight sky, and then she disappeared.” That’s exactly how I remember her.
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