In the midst of the COVID-19 pandemic, it is important to acknowledge that three prominent intellectual figures spanning the 19th and 20th centuries forecasted the cataclysm of modernity. Thomas Carlyle, René Guénon, and Jacques Ellul provided reasoned accounts to justify their views that modernity is engulfed in a state of crisis on the basis that the not-mutually-exclusive hegemonies of technology, capitalism, and globalization are not invulnerable.
While each offered a slightly different viewpoint and a slightly different description of what they took to be the crisis, their views all coalesce around the general thesis that the continuous expansion of the material and technological built landscapes will eventually prove to be catastrophic. This is for two reasons. The first, because an ever-more complex system becomes ripe for error, an error which could cause the whole system to go haywire. Essentially, “the bigger it is the harder it falls.” The second reason is that in constructing an external environment as its hegemonic priority, humanity is neglecting giving attention to spirituality, philosophy, and developing the human inward nature. The external and material becomes the fog that humanity becomes ensconced in to such an extent that pursuing such things as the ascertainment of spiritual reality through intuition, the project Plato inaugurated academia with and inspired Christianity and Islam’s later development with, becomes wrested away wholesale from the consciousness of humanity. The two factors work in a type of synergy in that they mutually reinforce one another and precipitate cataclysm. The renunciation of the pursuit of constructing an ever vaster and more complex material system, which ostensibly implies a turn toward the spiritual as a premise, is the only means to stave off ever-greater cataclysms as the material system continuously grows more complex and more globalized.
Since the Industrial Revolution of the 19th century, technology, capitalism, and globalization have exerted their unquestioned domination only increasingly—until COVID-19. Technology, capitalism, and globalization have been unquestioned to such an extent that in hindsight it is obvious, in the midst of the COVID-19 pandemic, that a global emergency of major proportions was necessary to even entertain the question that they were bound all along to eventually lead to a breakdown and inflict unprecedented harm to global health and the global economy. World War II was a destructive moment, but in no way did it impede the post-war expansions of technology, capitalism, and globalization in the latter-half of the 20th century and the first two decades of the 21st. The COVID-19 pandemic is dissimilar even to the catastrophe of World War II because of the magnitude and the nearly-universal geographic scope of the economic toll it has taken in such a short time. Moreover, while there was room for technology, globalization, and capitalism to both re-emerge and expand following World War II, their room for expansion from their forms immediately prior to the economic contraction COVID-19 exacted is likely to be minimal and is more likely to be non-existent or even negative. The contraction of the technological globalized capitalist system would inherently imply the beginning of a new post-globalization era.
What makes Carlyle, Guénon, and Ellul interesting to entertain in the midst of the COVID-19 pandemic is the grand, global, and “esoteric” natures of their philosophies of modern history. It should be noted that the dominance of scientific rationality, mechanization, and materialist economy in the modern era itself was the lens through which enabled their philosophies to bereceived as radical and “esoteric,” or not based on empirical, positivist, scientific evidence. If their views had found a way to usurp the hegemonic position in the popular collective consciousness, they would not have been seen as radical or off-base.
Thomas Carlyle’s Sartor Resartus is an 1836 fiction book that essentially inaugurated and epitomized modern social criticism toward the blind commitment to the Enlightenment and the resulting emergence of the non-spiritual materialistic basis of 19th century European politics, economy, and society. It was a chief inspiration for Ralph Waldo Emerson and Henry David Thoreau and a foundational book for American Transcendentalism as an intellectual movement in general. In Sartor Resartus, Carlyle offers a cryptic diagnosis of the ailment of modernity during the midst of its advent, the Victorian industrial age.
Speaking through the voice of the book’s protagonist, Professor Diogenes Teufelsdröckh, Carlyle theorizes of a “phoenix” that can be forecasted to take place roughly sometime in the 21st century. Carlyle writes, “we are at this hour in a most critical condition; beleaguered by that boundless ‘Armament of Mechanisers’ and Unbelievers, threatening to strip us bare! ‘The World,’ says [Teufelsdröckh], ‘as it needs must, is under a process of devastation and waste, which, whether by silent assiduous corrosion, or open quicker combustion, as the case chances, will effectually enough annihilate the past Forms of Society; replace them with what it may.’” This is flowery language that communicates Carlyle’s view that the world is destined to be consumed and destroyed as a function of the domination of those who uninterruptedly pursue the “boundless” construction of the material economy single-mindedly as their highest/only priority in conjunction with those who are non-spiritual, the “Unbelievers.” The “Armament of Mechanisers” and “Unbelievers” are synergistic and largely synonymous in that they are those who acknowledge only that which is material and perceptible by their senses.
To Carlyle, the “Armament of Mechanisers” and “Unbelievers,” by promoting the material economy, are inherently ignoring the spiritual realm, a realm that would be a moderator and reign in all-consuming materialism by embodying the virtue of renunciation (a virtue in nearly every theological and spiritual tradition). Humanity loses consciousness of the spiritual because modernity inherently divests the world of its spirit. Such a process is unsustainable because the finite nature of the world and its finite resources cannot sustain the pursuit of infinite material consumption and the increasing chaos that inherently manifests with a system that grows ever more complex. Thus, the materialist economy is bound to come into its full being, just like the mythic phoenix, before returning to ash and emerging in a different form. Carlyle reflects, “what time the Phoenix Death-Birth itself will require depends on unseen contingencies” and that it is a “handsome bargain would she engage to have [it] done ‘within two centuries.’”
René Guénon, a 20th century intellectual and metaphysician, offered what is perhaps the most sweeping and all-encompassing critique of the historical trajectory of Western civilization. He is also noteworthy in the contemporary sense as an inspiration for Steve Bannon, a chief political and policy adviser to President Donald Trump and a prominent promoter of traditionalist conservatism through such channels as Breitbart News Network. For Guénon, the West is in precipitous decline and he forecasted that it will reach a breaking point since the world is progressively displacing the realization of the quality of what he called the “Essence” of the transcendental realm (i.e. what lies beyond time and space and is perceived through the use of Platonic/spiritual intuition) with the realization of ever-greater quantity of the substance of what is material on Earth. Essentially, the progressive development of civilization corresponds to a cheapening of it and what he refers to as a “reign of quantity” rather than a reign of the quality of what can be nominally cast as the timeless Platonic Forms. Rather than conceiving of an ideal (i.e. a Platonic Form) through the use of intuition and then pursuing its realization in the Earthly material realm, everything modern defaults to gravitating around what Guénon takes to be the lowest-common-denominator, which is the measurement of everything by its quantitative rather than qualitative value. In other words, we are losing our ability to grasp and realize by intuition the ideal incarnation of all objects, concepts, and phenomena that are timeless and unchanging in the transcendent realm yet ephemeral in the material Earthly realm.
In The Crisis of the Modern World, published in 1927 shortly after World War I’s explicit embodiment of the rejection of the narrative of continual progress in modernity, Guénon reflects: “the belief in a never-ending ‘progress’, which until recently was held as a sort of inviolable and indisputable dogma, is no longer so widespread; there are those who perceive, though in a vague and confused manner , that the civilization of the West may not always go on developing in the same direction, but may some day reach a point where it will stop, or even be plunged in its entirety into some cataclysm.”
Guénon parallels Carlyle in Sartor Resartus in that he acknowledges the deeply problematic nature of cutting material existence on Earth off from any transcendent/spiritual/divine reality, a phenomenon which is only increasingly taking place in the context of modernity and not in previous ages. Devoid of any collective consciousness of transcendent reality that may prove effectual to moderating the continuous expansion of materialism and the “reign of quantity,” Guénon thinks modernity takes on a dimension antithetical to the transcendent and thus can be deemed “satanic” in the simplest nominal and non-theological use of the term. This narrative, Guénon maintains, explains the eventual dissolution of the modern world, as “the reign of quantity” will maximize the realization of quantity to its farthest limits, before triggering a cataclysmic contraction. According to Guénon in The Reign of Quantity and the Signs of the Times, the “rectification” of modernity “presupposes arrival at the point at which the ‘descent’ is completely accomplished, where ‘the wheel stops turning.’” Guénon concludes that until such a breaking point is attained, “it is impossible that these things should be understood by men in general…”
Jacques Ellul, who was perhaps the foremost philosopher-critic of technology in the 20th century (and a chief inspiration for the Unabomber), largely reincarnated without citation Carlyle’s original criticisms of modernity. Ellul felt that modernity was synonymous with one vast global technical civilization that was autonomous and not subject to human control since its overall historical development as a system and long-term consequences are not subject to human control.Ellul defines what he takes to be technical civilization in his magnum opus The Technological Society, published in 1954: “technical civilization means that our civilization is constructed by technique (makes a part of civilization only what belongs to technique), for technique (in that everything in this civilization must serve a technical end), and is exclusively technique (in that it excludes whatever is not technique or reduces it to technical form).”
Ellul made known his theory that the technical civilization will have to perfect itself and sustain its perfection, as the only other alternative to perfection is the commission of an error, either small or large, that has the ability to cause the vast and interconnected system to go haywire. Ellul declares, “the technical society must perfect the ‘man-machine’ complex or risk total collapse.” For Ellul, technical civilization is a “Behemoth” and it can “rest easy” as nothing “will prevent him from consuming mankind.” Such an elucidation of the stakes involved in creating an ever-more complex and gigantic globalized and technological system are deeply relevant to the narrative of how COVID-19 wreaked havoc on global health and the global economy so quickly and so easily. Air travel and other forms of transportation infrastructure were technological developments that had reached a zenith at the time of the onset of the pandemic as a function of globalized capitalism also being at a zenith. The totality of the network of global transportation infrastructure manifested by technical civilization’s progressive global development since the Industrial Revolution was compounded by the growth in the levels of global travel on the part of the largest global population in history at the time of COVID-19’s onset.
Ellul denounces liberal political economy for providing the favorable climate necessary for the unquestioned manifestation of technical civilization and refutes prospective critics who would maintain that liberal economy and technical civilization are compatible for the long-term:
“It will doubtless be pointed out, by way of refutation, that production techniques were developed during the ascendancy of liberalism, which furnished a favorable climate for their development and understood perfectly how to use them. But this is no counterargument. The simple fact is that liberalism permitted the development of its executioner, exactly as in a healthy tissue a constituent cell may proliferate and give rise to a fatal cancer. The healthy body represented the necessary condition for the cancer. But there was no contradiction between the two. The same relation holds between technique and economic liberalism.”
Just as Carlyle documented what he took to be the crisis of modernity at its advent during the initial industrialism of 19th century Victorian England, Guénon documented in the context of retrospectively accounting for the catastrophes of both World Wars I and II, and Ellul documented in the context of the post-World War II exponential growth of technology, the COVID-19 pandemic provides another milestone with which to, at a minimum, revisit their mutually compatible theses with respect to the cataclysm of modernity. Whether COVID-19 proves to be the “big one” and arrests the hegemonic triumvirate of technology, capitalism, and globalization remains to be seen. At a minimum, what can be gleaned from Carlyle, Guénon, and Ellul is that modernity’s improvement of the material standard of living for so many globally needs to be balanced with a view toward moderation and long-term sustainability. Liberal political economy, science, and technological innovation have until now been single-minded seekers of continuous growth without acknowledging the need to at some point ossify or plateau the technical civilization they have each been instrumental in constructing so that it does not become a phoenix and burn to ash.
The Blazing Revival of Bitcoin: BITO ETF Debuts as the Second-Highest Traded Fund
It seems like bitcoin is as resilient as a relentless pandemic: persistent and refusing to stay down. Not long ago, the crypto-giant lost more than half of its valuation in the aftermath of a brutal crackdown by China. Coupled with pessimism reflected by influencers like Elon Musk, the bitcoin plummeted from the all-time high valuation of $64,888.99 to flirt around the $30,000 mark in mere weeks. However, over the course of the last four months, the behemoth of the crypto-market gradually climbed to reclaim its supremacy. Today, weaving through national acceptance to market recognition, bitcoin could be the gateway to normalizing the elusive crypto-world in the traditional global markets: particularly the United States.
The recent bullish development is the launch of the ProShares Bitcoin Strategy ETF – the first Bitcoin-linked exchange-traded fund – on the New York Stock Exchange. Trading under the ticker BITO, the Bitcoin ETF welcomed a robust trading day: rising 4.9% to $41.94. According to the data compiled by Bloomberg, BITO’s debut marked it as the second-highest traded fund, behind BlackRock’s Carbon fund, for the first day of trading. With a turnover of almost $1 billion, the listing of BITO highlighted the demand for reliable investment in bitcoin in the US market. According to estimates on Tuesday, More than 24 million shares changed hands while BITO was one of the most-bought assets on Fidelity’s platform with more than 8,800 buy orders.
The bitcoin continued to rally, cruising over the lucrative launch of BITO. The digital currency rose to $64,309.33 on Tuesday: less than 1% below the all-time high valuation. In hindsight, the recovery seems commendable. The growing acceptance, albeit, has far more consequential attributes. The cardinal benefit is apparent: evidence of gradual acceptance by regulators. “The launch of ProShares’ bitcoin ETF on the NYSE provides the validation that some investors need to consider adding BTC to their portfolio,” stated Hong Fang, CEO of Okcoin. In simpler terms, not only would the listing allow relief to the crypto loyalists (solidifying their belief in the currency), but it would also embolden investors on the sidelines who have long been deterred by regulatory uncertainty. Thus, bringing larger, more rooted institutional investors into the crypto market: along with a surge of capital.
However, the surging acceptance may be diluting the rudimentary phenomenon of bitcoin. While retail investors would continue to participate in the notorious game of speculation via trading bitcoin, the opportunity to gain indirect exposure to bitcoin could divert the risk-averse investors. It means many loyalists could retract and direct towards BITO and other imminent bitcoin-linked ETFs instead of setting up a digital custodianship. Ultimately, it boils down to Bitcoin ETFs being managed by third parties instead of the investor: relenting control to a centralized figure. Moreover, with growing scrutiny under the eye of SECP, the steps vaguely intimate a transition to harness the market instead of liberalizing it: quiet oxymoronic to the entire decentralized model of cryptocurrencies.
Nonetheless, the listing of BITO is an optimistic development that would draw skeptics to at least observe the rampant popularity of the asset class. While the options on BITO are expected to begin trading on the NYSE Arca Options and NYSE American Options exchanges on Wednesday, other futures-based Bitcoin ETFs are on the cards. The surging popularity (and reluctant acceptance) amid tightening regulation could prove a turn of an era for the US capital markets. However, as some critics have cited, BITO is not a spot-based ETF and is instead linked to futures contracts. Thus, the restrain is still present as the regulators do not want a repeat of the financial crisis. Nevertheless, bitcoin has proved its deterrence in the face of skepticism. And if the BITO launch is to be marveled at, then the regulations are bound to adapt to the revolution that is unraveling in the modern financial reality.
Is Myanmar an ethical minefield for multinational corporations?
Business at a crossroads
Political reforms in Myanmar started in November 2010 followed by the release of the opposition leader, Aung San Suu Kyi, and ended by the coup d’état in February 2021. Business empire run by the military generals thanks to the fruitful benefits of democratic transition during the last decade will come to an end with the return of trade and diplomatic sanctions from the western countries – United States (US) and members of European Union (EU). US and EU align with other major international partners quickly responded and imposed sanctions over the military’s takeover and subsequent repression in Myanmar. These measures targeted not only the conglomerates of the military generals but also the individuals who have been appointed in the authority positions and supporting the military regime.
However, the generals and their cronies own the majority of economic power both in strategic sectors ranging from telecommunication to oil & gas and in non-strategic commodity sectors such as food and beverages, construction materials, and the list goes on. It is a tall order for the investors to do business by avoiding this lucrative network of the military across the country. After the coup, it raises the most puzzling issue to investors and corporate giants in this natural resource-rich country, “Should I stay or Should I go?”
Crimes against humanity
For most of the people in the country, war crimes and atrocities committed by the military are nothing new. For instances, in 1988, student activists led a political movement and tried to bring an end to the military regime of the general Ne Win. This movement sparked a fire and grew into a nationwide uprising in a very short period but the military used lethal force and slaughtered thousands of civilian protestors including medical doctors, religious figures, student leaders, etc. A few months later, the public had no better options than being silenced under barbaric torture and lawless killings of the regime.
In 2007, there was another major protest called ‘Saffron Uprising’ against the military regime led by the Buddhist monks. It was actually the biggest pro-democracy movement since 1988 and the atmosphere of the demonstration was rather peaceful and non-violent before the military opened live ammunitions towards the crowd full of monks. Everything was in chaos for a couple of months but it ended as usual.
In 2017, the entire world witnessed one of the most tragic events in Myanmar – Again!. The reports published by the UN stated that hundreds of civilians were killed, dozens of villages were burnt down, and over 700,000 people including the majority of Rohingya were displaced to neighboring countries because of the atrocities committed by the military in the western border of the country. After four years passed, the repatriation process and the safety return of these refugees to their places of origin are yet unknown. Most importantly, there is no legal punishment for those who committed and there is no transitional justice for those who suffered in the aforementioned examples of brutalities.
The vicious circle repeated in 2021. With the economy in free fall and the deadliest virus at doorsteps, the people are still unbowed by the oppression of the junta and continue demanding the restoration of democracy and justice. To date, Assistant Association for Political Prisoner (AAPP) reported that due to practicing the rights to expression, 1178 civilians were killed and 7355 were arrested, charged or sentenced by the military junta. Unfortunately, the numbers are still increasing.
Call for economic disengagement
In 2019, the economic interests of the military were disclosed by the report of UN Fact-Finding Mission in which Myanmar Economic Corporation (MEC) and Myanmar Economic Holding Limited (MEHL) were described as the prominent entities controlled by the military profitable through the almost-monopoly market in real estate, insurance, health care, manufacturing, extractive industry and telecommunication. It also mentioned the list of foreign businesses in partnership with the military-linked activities which includes Adani (India), Kirin Holdings (Japan), Posco Steel (South Korea), Infosys (India) and Universal Apparel (Hong Kong).
Moreover, Justice for Myanmar, a non-profit watchdog organization, revealed the specific facts and figures on how the billions of revenues has been pouring into the pockets of the high-ranked officers in the military in 2021. Myanmar Oil & Gas Enterprise (MOGE), an another military-controlled authority body, is the key player handling the financial transactions, profit sharing, and contractual agreements with the international counterparts including Total (France), Chevron (US), PTTEP (Thailand), Petronas (Malaysia), and Posco (South Korea) in natural gas projects. It is also estimated that the military will enjoy 1.5 billion USD from these energy giants in 2022.
Additionally, data shows that the corporate businesses currently operating in Myanmar has been enriching the conglomerates of the generals and their cronies as a proof to the ongoing debate among the public and scholars, “Do sanctions actually work?” Some critics stressed that sanctions alone might be difficult to pressure the junta without any collaborative actions from Moscow and Beijing, the longstanding allies of the military. Recent bilateral visits and arm deals between Nay Pyi Taw and Moscow dimmed the hope of the people in Myanmar. It is now crystal clear that the Burmese military never had an intention to use the money from multinational corporations for benefits of its citizens, but instead for buying weapons, building up military academies, and sending scholars to Russia to learn about military technology. In March 2021, the International Fact Finding Mission to Myanmar reiterated its recommendation for the complete economic disengagement as a response to the coup, “No business enterprise active in Myanmar or trading with or investing in businesses in Myanmar should enter into an economic or financial relationship with the security forces of Myanmar, in particular the Tatmadaw [the military], or any enterprise owned or controlled by them or their individual members…”
Blood money and ethical dilemma
In the previous military regime until 2009, the US, UK and other democratic champion countries imposed strict economic and diplomatic sanctions on Myanmar while maintaining ‘carrot and stick’ approach against the geopolitical dominance of China. Even so, energy giants such as Total (France) and Chevron (US), and other ‘low-profile’ companies from ASEAN succeeded in running their operations in Myanmar, let alone the nakedly abuses of its natural resources by China. Doing business in this country at the time of injustice is an ethical question to corporate businesses but most of them seems to prefer maximizing the wealth of their shareholders to the freedom of its bottom millions in poverty.
But there are also companies not hesitating to do something right by showing their willingness not to be a part of human right violations of the regime. For example, Australian mining company, Woodside, decided not to proceed further operations, and ‘get off the fence’ on Myanmar by mentioning that the possibility of complete economical disengagement has been under review. A breaking news in July, 2021 that surprised everyone was the exit of Telenor Myanmar – one of four current telecom operators in the country. The CEO of the Norwegian company announced that the business had been sold to M1 Group, a Lebanese investment firm, due to the declining sales and ongoing political situations compromising its basic principles of human rights and workplace safety.
In fact, cutting off the economic ties with the junta and introducing a unified, complete economic disengagement become a matter of necessity to end the consistent suffering of the people of Myanmar. Otherwise, no one can blame the people for presuming that international community is just taking a moral high ground without any genuine desire to support the fight for freedom and pro-democracy movement.
The Covid After-Effects and the Looming Skills Shortage
The shock of the pandemic is changing the ways in which we think about the world and in which we analyze the future trajectories of development. The persistence of the Covid pandemic will likely accentuate this transformation and the prominence of the “green agenda” this year is just one of the facets of these changes. Market research as well as the numerous think-tanks will be accordingly re-calibrating the time horizons and the main themes of analysis. Greater attention to longer risks and fragilities is likely to take on greater prominence, with particular scrutiny being accorded to high-impact risk factors that have a non-negligible probability of materializing in the medium- to long-term. Apart from the risks of global warming other key risk factors involve the rising labour shortages, most notably in areas pertaining to human capital development.
The impact of the Covid pandemic on the labour market will have long-term implications, with “hysteresis effects” observed in both highly skilled and low-income tiers of the labour market. One of the most significant factors affecting the global labour market was the reduction in migration flows, which resulted in the exacerbation of labour shortages across the major migrant recipient countries, such as Russia. There was also a notable blow delivered by the pandemic to the spheres of human capital development such as education and healthcare, which in turn exacerbated the imbalances and shortages in these areas. In particular, according to the estimates of the World Health Organization (WHO) shortages can mount up to 9.9 million physicians, nurses and midwives globally by 2030.
In Europe, although the number of physicians and nurses has increased in general in the region by approximately 10% over the past 10 years, this increase appears to be insufficient to cover the needs of ageing populations. At the same time the WHO points to sizeable inequalities in the availability of physicians and nurses between countries, whereby there are 5 times more doctors in some countries than in others. The situation with regard to nurses is even more acute, as data show that some countries have 9 times fewer nurses than others.
In the US substantial labour shortages in the healthcare sector are also expected, with anti-crisis measures falling short of substantially reversing the ailments in the national healthcare system. In particular, data published by the AAMC (Association of American Medical Colleges), suggests that the United States could see an estimated shortage of between 37,800 and 124,000 physicians by 2034, including shortfalls in both primary and specialty care.
The blows sustained by global education from the pandemic were no less formidable. These affected first and foremost the youngest generation of the globe – according to UNESCO, “more than 1.5 billion students and youth across the planet are or have been affected by school and university closures due to the COVID-19 pandemic”. On top of the adverse effects on the younger generation (see Box 1), there is also the widening “teachers gap”, namely a worldwide shortage of well-trained teachers. According to the UNESCO Institute for Statistics (UIS), “69 million teachers must be recruited to achieve universal primary and secondary education by 2030”.
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