Pres. Trump and Me After Two years

I voted for Donald Trump for two clear reasons. First, his name is not Clinton. Second, he promised to nominate Supreme Court Justices from a published list of conservative judges. I have been amply satisfied on both counts.

Accomplishments

Then, I watched pleasantly surprised as the Trump administration engineered a tax reform that could only improve economic growth. Then, it quickly dismantled hundreds of federal regulations, a strategy that could only benefit entrepreneurship and business activity. Sure enough, there was a sudden rise in Gross Domestic Product growth. I don’t have any proof of causality here but the temporal coincidence is gratifying! At the same time, the unemployment rate – which had been going down even in the waning days of the Obama presidency, it’s true – continued to nosedive. It reached an all-time low for African Americans and for Hispanics. That fact illustrated nicely the basic conservative idea that results count more than intentions. (Remember, that Adam Smith wrote the same in 1776 but who reads Adam Smith nowadays?)

Soon, there was the blessed withdrawal from the comedy of the Paris climate “accord.” Then, there was the abrogation of the weak-kneed, poisonous agreement (not a “treaty) with the totalitarian and aggressive Islamic Republic of Iran. I applauded both with both hands. I was pleasantly surprised later by the initiative toward North Korea although I reserve judgment because nothing much has actually been accomplished on that front, except, possibly (possibly) a better mood. I do think President Trump has gone farther on the road to disarming that kingdom of cruelty and madness than any previous president. Yet, Continue reading

Nightcap

  1. Fear for the future of classical liberalism John McGinnis, Law & Liberty
  2. Dying, Death, and Wisdom in an Age of Denial Mary McDonough, Commonweal
  3. Troll epistemology Jonathan Rauch, National Affairs
  4. Murray Rothbard was right Justin Raimondo, Antiwar.com

Afternoon Tea: The Three Ages of Woman (1905)

By the Austrian painter Gustav Klimt:

NOL art Klimt the three ages of woman 1905
Click here to zoom.

Why Christmas materialism is awesome

It has always struck me as odd that capitalism’s usual defenders abandon it when commercialism seems to be on its best behavior. Every year, we religionists love to rail against Christmas materialism. What a terrible curse–people in the marketplace thinking of others’ interests and needs for once.  All the efficiency of the market PLUS good will toward men–why are we complaining, again?

Yet we do. Without fail, twitter feeds and chapel lecterns ring with invectives against Christmas commercialism. The warning voice, though, never seems to strike with precision. The concern seems to be that a focus on stuff gives rise to an idolatrous dethroning of deity.  This religious criticism appears to mimic the secular and progressive criticism that commerce somehow defiles us and strips us of virtues like compassion or solidarity.

I don’t buy either of these criticisms, largely for the same reasons: commerce brings people together, builds trust, and fosters goodwill. These benefits are in addition to the efficiencies that market advocates typically emphasize. And these three aspects of commercial exchange are in special abundance during Christmas.

Perhaps the materialism complaint stumbles at the outset by focusing on the largely mythical human calculator that predominates in economic theory–the man focused only on maximization of personal utility. That portraiture does not explain the fact that so much commerce occurs on behalf of someone else–a reality underscored and amplified during holiday shopping. Thus, Christmas supports Amartya Sen’s critique of the rational-man theory: “The purely economic man is indeed close to being a social moron.” He’s the one who gives you lotion samples and leftover hotel shampoo in your stocking. But most of us don’t do that. Instead, the market provides a forum for us to express and cultivate virtue. As Deirdre McCloskey says, “In other words, it’s not the case that market capitalism requires or generates loveless people. More like the contrary. Markets and even the much-maligned corporation encourage friendships wider and deeper than the atomism of a full-blown socialist regime.” I think a simple test proves this point. If you walk about a shopping mall during the Christmas holiday (setting aside for a moment your inner misanthrope), how are people behaving? By and large, there is an overpowering sense of goodwill among people engaged in (shudder) holiday materialism. I’d say this is mostly true at any time of year, but we may as well notice this phenomenon when it stands at its apex.

Beyond just the goodwill generated by the act of commerce, the materialism critique seems to ignore the very purpose of the materialistic behavior being condemned. Shouldn’t we celebrate this key example of how commercialism can enhance friendship through gift-giving? If you’re a religious capitalist, what is there not to like here?

A friend pointed out recently that Christmas giving seems fruitless, since the value-for-value gift exchanges offset each other. He concluded we may as well just keep our money. From an efficiency standpoint, it does seem strange to engage in a transaction cost without any expectation that you’ll achieve a pareto-efficient state of affairs. Samuelsonian economics alone can’t really explain why people engage in this ritual. That’s probably because the ritual is not purely economic. It’s about connection, relationship, and opportunity to think beyond ourselves. In other words, at bottom, it really is not about materialism in the shallow, desiccated sense that these Christmas puritans rail against. Commerce can be about compassion and camaraderie–not just self-interested calculation (though there’s nothing wrong with that either).

I don’t think the Babe of Bethlehem would disagree. After all, Jesus, while no aristocrat, was not a severe ascetic by any means–somewhat of a contrast to his cousin, John the Baptist. Perhaps the most poignant example of his view toward extravagant gift-giving occurs when a woman anoints him with an extremely valuable ointment. His disciples complained of the waste, griping that the ointment should’ve been sold and the proceeds given to the poor. Jesus defended her: “Let her alone; why trouble ye her? She hath wrought a good work on me.” In other words, a materialistic act can still be a virtuous one. In fact, I’d go as far as to say that the vast majority of them are. We need, after all, an earthly vehicle by which to exercise heavenly virtue. The market is well-suited for that role. God can be in a market–he’s that good.

Of course, a post about Christmas and materialism must make obligatory mention of Ebenezer Scrooge. Dickens was no fan of capitalism, but his reformed villain ironically proves a point about Christmas materialism: it’s the lack of virtue in the individual operating in the market, not the market itself, that desiccates the soul. So perhaps I can end with a simple “Scrooge” test: is Scrooge the guy standing back and pointing the finger, or is Scrooge the person that the finger aims at–the mom who braves the crowded mall to plop her kids on Santa’s lap and wraps gifts until 3:00 AM in the morning?

Nightcap

  1. If Brexit goes ahead, say goodbye to radical redistribution Chris Bertram, Crooked Timber
  2. The lasting, important influence of Karl Marx Branko Milanovic, globalinequality
  3. Perverse rationality Nick Nielsen, Grand Strategy Annex
  4. Scents of heaven: frankincense and myrrh in the Christian realm Timothy Carroll, Aeon

A short note on 2018 and 2019

It’s been quite a year. NOL got lots of love from around the globe, and I’m grateful for every bit of it. I have done a “favorites of 20__” post for the past couple of years but the amount of awesomeness produced at NOL this year was just overwhelming.

I’d brag a bit more about the accomplishments of the Notewriters, but they know how bad ass they are and we’re not passing around a hat for donations or anything like that.

I hope every one of you readers sticks around for 2019, and that you share NOL with friends and enemies alike. I’ve got baby #2 on the way in a couple of weeks (January 11, to be exact), so family and work will continue to take up the bulk of my time. This doesn’t mean you’ll see less of me, but only that I’ll be writing shorter, more intimate posts. The “nightcaps” will continue apace, and “afternoon tea” (on Mondays, Wednesdays, and Fridays) with NOL is getting a facelift. You’ll still get your “eye candy” on Sunday mornings, although it will continue to roll in sporadically.

The shorter, more intimate posts will deal with me as a new individual: as a father, as a monogamous lover, and as a member of a world that continues to surprise, amuse, and sometimes disappoint. I have been reading more books lately, thanks in part to a crappy desk job, and not all of them are fiction. The scholarly work I’ve been devouring (when I have the time) is approached with the following question: why isn’t the idea of a transoceanic federation in here?

I have no idea what the other Notewriters will be bringing to the table in 2019, I only know that whatever they bring will be worth your time (and theirs).

Happy New Year!

Twelve Things Worth Knowing According to Jacques Delacroix, PhD, Plus a Very Few Brain Food Items.

Note: I wish you all a prosperous, healthy, and writerly year 2019. (No wishes for happiness, it will come from all the above.)

I have a French nephew who is super-smart. Not long after graduating from the best school in France, he moved to Morocco where he married a super-smart Moroccan woman. He is so smart that he asked me for my intellectual will before I depart for another planet. It’s below.

Here are my qualifications: I taught in universities for thirty years, including twenty-five years in a business school in Silicon Valley. My doctorate is in sociology. (Please, don’t judge me.) My fields of specialization are Organizational Theory and the Sociology of Economic Development. My degree is from a very good university although I am a French high school dropout. My vita is linked here (pdf). Its academic part is respectable from a scholarly standpoint, no more. There is much additional info in my book: I Used to Be French: an Immature Autobiography, available from me, and on Amazon Kindle, and in my electronic book of memoirs in French: “Les Pumas de grande-banlieue: histoires d’émigration”, also on Amazon Kindle.

1. When the facts don’t fit your perspective you should change …. ? (Complete sentence.)

2. One basic complex idea worth knowing that resists learning: natural selection.

Note: the effective mechanism involved is multi-generational differential reproduction. You don’t understand natural selection until you can put a meaning on all three words.

3. Another basic idea worth knowing, a counter-intuitive one, that also resists learning: the principle of Comparative Advantage: If you are not working at what you do the very best, you are impoverishing me. There is a ten-lesson quick course on my blog to explain this. Look for short essays with the word “protectionism” in the title. A longform version can also be found, here.

4. Taking from the poor is a stupid way to try to become rich when you can invent a new world – like Steve Jobs – and be immensely rewarded for it. Or open a decent restaurant and be well rewarded, or learn welding. There isn’t much you can take from the poor anyway because they are poor. Plus, the bastards often resist!

5. Culture is in the heads (plural). Everything else isn’t “culture.”

6. How a body of people act is not simply the addition of the thinking of its individual human members. (There is a sociology!)

7. Beware those pesky fractions. Quick test: Five years ago, my income was 40% of yours. Now, my income is only 20% of yours. Am I earning less than I did five years ago?

8. Correlation is not causation but there is no causation without some sort of correlation.

9. Statistical significance is significant even if you don’t quite know what it signifies. Find out. It’s not hard.

10. Use statistical estimation methods even if you don’t understand them well. It will improve your reasoning rigor by confronting you brutally with the wrongness of your guesses. And you can only become better at it with practice.

11. There is not text that’s not improved by extirpating from it half of all adjectives and adverbs.

12. Reading is still the most efficient way to improve your comprehension of the world.

It seems to me that if you understand these twelve points inside out, you are well above average in general culture; that’s even true on a global scale.

Below are some intellectual anchoring points of my life. They are subjectively chosen, of course. Don’t lend them too much credence.

My favorite singer-composers: Jacques Brel; the Argentinean Communist Atahualpa Yupanqui. (I can’t help it.)

My favorite instrumental musics: baroque music, the blues.

My favorite painters: Caravaggio (link); Delacroix (Eugene); Delacroix (Krishna).

I don’t have a favorite book because I read all the time without trying to rank books. These three books have made a lasting impression, changed my brain pathways forever, I suspect: Daniel Defoe, Robinson Crusoe; George R. Stewart, Earth Abides; Eric Hoffer, The True Believer: Thoughts on the Nature of Mass Movements.

The only two intelligent things I have said in my life:

“Once you know a woman well vertically, you know nothing about her horizontally.”

“There is not bad book.”

Nightcap

  1. Mariana Mazzucato Arnold Kling, askblog
  2. The Incomplete Counterfactual Fallacy Rick Weber, NOL
  3. Innovation and the Failure of the Great Man Theory Joakim Book, NOL
  4. Let’s not emphasize behavioral economics Scott Sumner, EconLog

Eroding norms and political transformation: A new chance for liberty?

The Hammelsprung

Usually, the debates in Germany’s highest political body – The Bundestag – right before Christmas are not that exciting for the public. Parliamentarians are exhausted from long nights and intense discussions from the past weeks. But on Friday the 14th December, the last scheduled plenary session this year, something remarkable happened in the Bundestag, symbolically standing for the erosion of political norms, which democracies experience for a few years. The topics this day were not too fascinating – they discussed how to make the country more appealing to top-level researchers and if fixed book prices should be abolished. Not trifling, but nothing too crucial either.

But around noon the right-wing party AfD decided to initiate a Hammelsprung. The Hammelsprung is a control mechanism to ensure two crucial things.

First, it can be used to achieve absolute clearness of a voting result. Since the counting of votes mostly takes place via counting hands, a Hammelsprung can help to bring about a final decision in close polls. The process is relatively old-fashioned and quite funny in my opinion: The parliamentarians have to get out of the plenary hall first and then reenter through doors labeled “Yes,” “No,” and “Abstention” while an official counts these votes loudly.

Second, it is a tool to assure that crucial decisions of the parliament are made by a majority of the parliamentarians. If a parliamentary group has doubts that more than half of the parliament’s members are present to an assembly, it can propose a Hammelsprung to determine the exact amount of parliamentarians present. If there are less than half of the parliamentarians present, the parliament does not have a quorum and thus the parliamentary session gets canceled.

How the parliament works

At this point, it is important to mention that the German parliament is a working parliament rather than a debating one (such as the British house of commons). Hence, most of the parliamentary work takes place in exclusive committees. These committees consist of members from each party and are all dedicated to certain political topics such as defense policy, health policy and so on and so forth. Parties look for alliances to back up their policy proposals within these committees. Thus, the majority ratios regarding political proposals are played out not in the big parliamentary debates, but in rather small expert working groups. So one can expect that what gets resolved within a committee, gets resolved in the parliament as well.

These committees meet simultaneously to the parliamentary debates. On top, a parliamentarian has to inform himself, manage his team, be present in his election district and many more things. So it is impossible for him to be present in every parliamentary session. So over the years the norm established, that not every member of parliament need to be physically present during the parliamentary session, but only the experts in the certain relevant subject. During their election campaign, the AfD aggressively attacked this particular norm by labeling parliamentarians of established parties as “lazy” and “self-indulgent”, referring to the many empty seats during parliamentary debates.

A battle against norms and the establishment

The AfD used the Hammelsprung on Friday the 14th December in the second meaning mentioned above: To enforce a cancellation of the parliamentary session regarding the acquisition of top-level researchers. This was not a topic related move to ensure the necessary quota, it was rather yet another milestone in the ongoing battle against existing norms. We can say this for certain because AfD didn’t even re-enter the hall: they purposely stayed outside in order to enforce a cancellation of the session. Alexander Gauland, the party whip of the AfD, explained that they wanted to show that the AfD wants to give the government a “hard time” and added: “He that will not hear must feel.” This can be seen as an act of revenge against the parliament because the AfD’s candidate for the vice presidency of the Bundestag failed to get elected a second time in a row. Contrary to their expectations, enough parliamentarians somehow made their way quickly enough into the parliament to reach the quota necessary to proceed with the debate.

How norms foster social cohesion

But the danger remains: There are several tools populist parties (right or left wing) can use to impede effective governing within a perfectly legal framework. This development is not at all a specifically German one. Steven Levitsky and Daniel Ziblatt provide an in-depth description of the erosion of norms in the American political system in their book How Democracies Die. According to their theory, functioning democracies do not only rely on a thought-out constitution and functioning political organs but also on shared norms. The most important norms for Ziblatt & Levitsky are mutual tolerance and forbearance.

Mutual tolerance describes the recognition of the political enemy as an opposed actor instead as an existential threat to the country. Contrary, forbearance means to restrain the urge of using every legal means to achieve a political end.

It is certainly not too difficult to quantify the erosion of these two norms in America, specifically when one pays closer attention to the skyrocketing amount of “filibustering” in the Congress or, as seen recently, to the increasing times of governmental shutdowns caused by a lack of agreement between Republicans and Democrats over the federal budget. We can see the effects of this abandonment of norms on a daily basis: The more hostile political environment, the lack of respect for other political opinions, the increasing difficulties for finding a compromise between parties. The political opposition is on the verge of drifting away from constructive criticism towards impeding the government in every possible way.

A liberal response?

In my opinion, there are two ways to react to this threat.

First, we could change the rules of the game and narrow the legal framework for processes which can be used to impede effective governing such as filibustering and the Hammelsprung. I do not think that this is the right way to counteract populist parties (or tendencies more generally). These processes exist for a good reason. But they hinge on the observance of forbearance. There was no extensive problem of filibustering in the Roosevelt, Truman, or Wilson administrations, although their policies were also quite controversial. The problem is not the rules themselves, but the lack of shared norms for a solid foundation to put them to good use. Furthermore, changing the rules would only foster the thought that a perfect constitution is somehow reachable. And here I see the danger, that we might jeopardize the status of the law as a neutral guardrail for society and it instead becomes an arbitrary mean to achieve political ends, as Frederic Bastiat describes in his work The Law.

The second option is to adjust our own behavior to the changing circumstances brought by the new populist players one the pitch. Therefore the established political actors need to carefully reevaluate the importance of certain norms and if necessary transform them. Of course, this is not as easy as said: It presupposes a willingness to cooperate among established actors (which is nothing to take for granted in today’s times) as well as a vigilant public, which backs up those norms. Additionally, norms do not emerge from scratch. They are rather the result of a slow change in the mutual understanding of social human interaction.

What the future will bring

The AfD already has announced that they want to continue to use every legal (and in some cases illegal) way to make it harder to govern the country, which is their way to battle the establishment. Whereas the established parties tried various strategies to cope with this right-wing populist party ranging from ignoring to direct confrontation. Still, nobody knows exactly how to deal with these new political circumstances. But what is for certain is the political landscape is further going to change; and thus also politicians and parties will need new strategies, structures, and norms.

Although this development is mostly seen as the road to a gloomy and authoritarian future, I believe (or at least I hope) that democratic parties will find new ways to counter right and left wing populist proposals. Instead of trying to engineer our legal framework to preclude populist from polls, politicians should focus on giving scope for spontaneous order and new alliances. This process is incredibly exciting to me. As Steve Davies describes it, we are currently witnessing a “great realignment” of party structures in Europe. And where old structures break up, there is room for new ones. European liberal party leaders (carried by the Axis of Linder – Rutte – Macron) are still looking for their place in this new power vacuum. Nobody can predict where this development will lead us. That is why we must proceed to fight for our liberty: inside and outside of political party structures.

Nightcap

  1. Bruno Leoni and the search for certainty in law Alberto Mingardi, Law & Liberty
  2. The enduring legacy of Reagan’s drug war in Latin America Michelle Getchell, War on the Rocks
  3. Brexit, and the limits of empathy Chris Dillow, Stumbling & Mumbling
  4. The lucky earth hypothesis Nick Nielsen, Grand Strategy Annex

Nightcap

  1. What it’s like to deliver packages for Amazon Austin Murphy, the Atlantic
  2. On being a female classicist Madeline Miller, LitHub
  3. Sing, Goddess Patricia Storace, NYRB
  4. Is nationalism really the future of conservatism? Rachel Lu, the Week

Nightcap

  1. Astrobiology highlights of 2018 Caleb Scharf, Life, Unbounded
  2. How the British constitution created the Brexit mess John McGinnis, Law & Liberty
  3. Government as a branch of culture Arnold Kling, askblog
  4. Russia moves to strangle Ukraine from the sea Christian Esch, Der Spiegel

Merry Liberty Christmas!

Christmas, as I hope everybody (at least in the West) still knows is Jesus’ birthday. I don’t want to spend too much time here talking about how it is very unlikely that Jesus was born on December 25, and how this date was probably just chosen at some point in the late Ancient times/Early Medieval times to Christianize European pagans. The Bible never specifies when Jesus was born (although it does offer some hints), and so, some very devout Christians over history (Puritans, for example) thought that we should not even celebrate Christmas. The gospel according to John doesn’t even talk about Jesus’ birth. In it, Jesus simply appears as a grown man. The same thing happens in Mark’s gospel. Matthew and Luke give accounts of Jesus’ birth, with Luke being more detailed. So, ½ of our gospels don’t seem to be very interested in Jesus’ life before he was about 30 years old. Someone has said (and I think somewhat appropriately) that the gospels are accounts of Jesus passion (his death and resurrection) with long introductions.

But anyways! I don’t think that celebrating Christmas is bad, not at all! I believe it is a good occasion to remember Jesus, the founder of Western civilization. May we like it or not, the West is profoundly linked to Christianity. Christianism begin as little more than a small and persecuted Jewish sect, but eventually became the main religion in Europe (and northern Africa, and the Near East), and from there to the World. Some might say (and I think that sadly they might be right) that today Europe lives in a post-Christian era, but we should not forget that someday in the past to be European and to be Christian were basically synonyms. And I also believe that we, professing Christians or not, should be thankful to Christianity in a number of ways. I am very convinced that it was thanks to Christianity, especially after the Reformation, that we have many of the things that we, as liberty-lovers, are thankful for, such as science, capitalism and lots of individual liberty.

Of course, from the human perspective, the link between Christianism and West is merely accidental. I myself, as a Brazilian, am not sure if I classify as a Westerner. Maybe I am from the far West? It is very clear that for many decades now Christianism is moving to the global south: Latin America, Africa, Asia, and I hope not to be forgetting anyone. And I think that is just beautiful! I don’t believe that there is one essential Christian culture. Instead, I believe that culture is an essential human phenomenon and that Christianism can give a new birth to cultures, just as it does to individuals, bringing forward what they have best and leaving behind the bad stuff.

Sadly, the very places where Christianism is growing the most today are usually also the places where Christians suffer more persecution. Although we tend to connect the first few centuries of Christianism with martyrdom, with people being crucified, thrown to the beasts and the like, the fact is that the 20th century had more martyrs than any other century before. It is also sad for me that most people, including Christians and liberty-lovers, tend to ignore this. In the last few weeks, I heard of at least two churches being closed in China, with all members being taken to jail. I wish that people who care about freedom paid more attention to this. I also wish that people who care about Human Rights did the same. Some people are worried about gay couples not getting wedding cakes from Christian bakers, but they don’t seem to have the same concern about Chinese Christians being thrown in jail just because they are Christians.

Speaking of which, I want to be very honest and say that Marxism (or post-Marxism, or cultural Marxism) can easily become a religion. Marx is a prophet, The Capital is a holy book, the proletariat (or any oppressed minority, for the modern left) is both Messiah and holy people, a future communist utopia is Heaven. I believe that it was a Catholic apologist who said that “the problem with not believing in God is that we start to believe in any dumb thing – including in ourselves”. The problem with Marxism as a religion is the same problem I see with every other religion apart from Biblical Christianity: it is performance driven. It is about what you do. And as so, it can create a slippery slope in your heart. You become self-righteous and judgmental (in a bad way) of people outside your faith-group or even people inside your faith-group who you consider not holy enough. Of course, Christians are not exempt from this either, but I believe we have the right medicine for this.

As much as I believe that the New Left is one of the greatest problems in the West today and that several forms of totalitarianism are one of the main problems elsewhere, I don’t believe that libertarianism or conservatism are in themselves the solution. I became a libertarian (or a conservative-libertarian) because I am first a Christian. My first question was “what the Bible has to say about politics and economics”? I believe that somewhere in the libertarian camp we have the best answer for that. I believe the Bible teaches that very small and simple governments and market freedom are the answer. However, I would say that this is just partly the answer.

The way that I see it, the conflict between the left and the right is very much a conflict between Rousseau and Locke, or a conflict between two kinds of freedom. For Rousseau, you are only free when you are your true inner self. If necessary, the community can make an intervention to force you to become who you truly are. For Locke, you are free when you can make your own choices, regardless if they look good for others. As libertarians like to say, a crime without a victim is not a crime.

I believe this is also a basic conflict between modern western culture and more tradition culture – the conflict between collectivism and individualism. My answer as a Christian (and a libertarian) is that we should not force people to be Christians. That would, at best, produce external conformity – which is actually really bad. My understanding is that, as long as they are not predictably and willfully hurting others, people should be let free to do whatever they want. And I do mean whatever. On the other hand, I don’t think that this is good – or as good as it can be. Ironically, I believe that Rousseau is onto something important: you are only truly free when you are who you are really supposed to be.

One great irony or paradox in Christianism is that you are only truly free when you are a slave to God. Understanding 1st-century slavery helps to get the analogy better. God bought us for a price. We belong to him. However, God is not satisfied with having us as slaves. Instead, he adopts us as sons. That is the (I believe) famous parable of the prodigal son: a son abandons his father and loses all his money. He comes back hoping to become a slave in his father’s house. His father takes him back as a son. So, Jesus gives us a new identity as sons of God. And I do mean sons, and not sons and daughters or children. In the 1st century daughters had no inheritance, but in Christ, we all share of it. So that is our true identity if we walk after Christ. And that is when we are truly free.

I don’t want to force anybody to be Christian. I believe that one of the greatest mistakes in Christian history was exactly that: to force people to become Christian. As I said, religion can easily create a slippery slope in the heart, and Christianism is not necessarily an exception. But while other religions are about what we do, Christianism in its essence has at least the potential to be what has been done for us. And that is truly humbling. And I believe this has important political implications: we pray for all. We hope for the best. We trust in God. We respect others.

So Merry Christmas to all! I hope that this is a time for remembering the birthday boy, and what he did, especially on the cross. And that we can all work for a world freer, where people can become Christians – if they choose so.

Nightcap

  1. The Indo-Pacific, the Belt and Road, and the Arctic Samir Saran, WEF
  2. Another neoliberal miracle Scott Sumner, EconLog
  3. Dear libertarians, refrain from using the “neoliberal” label Vincent Geloso, NOL
  4. Will social democracy return? Branko Milanovic, globalinequality

Nightcap

  1. The children of the Revolution James Banker, Quillette
  2. The establishment will never say ‘no’ to a war Andrew Sullivan, Interesting Times
  3. The warning Jim Mattis delivered David French, National Review
  4. Muslim refugees in perspective Jacques Delacroix, NOL