“In the end, we are creatures of our own making.”-Goethe, Faust
From the start of the current worldwide “plague,” US President Donald J. Trump has claimed the corona virus crisis can be easily managed. “Soon,” he has predicted again and again, “it will go away, miraculously.” This stubborn expectation is silly at best and homicidal at worst. Founded upon nothing of recognizable intellectual consequence, that is, of any actual tangible evidence, it remains a grimly false and self-serving expectation.
Prima facie, in view of its palpable human costs, it is one of the most heinous presidential derelictions in American history.
An antecedent question also arises. Why should an American president in the 21st century openly prefer gibberish-nonsense to science or “mind”? The correct answer is discoverable, at least in part, in the unchanging mentality of “mass man.” This all-too-conspicuous , nefarious and universal historical figure, as we may learn from twentieth-century Spanish philosopher Jose Ortega y’Gasset (The Revolt of the Masses,1930), “has no use for Reason.”
“He learns,” warns Ortega famously, “only in his own flesh.”
When Donald Trump went to Singapore for his initial summit with North Korea’s Kim Jung Un on June 12, 2028, he volunteered that he needed “no preparation,” just “attitude.” Here, incarnate, was the conspiracy-believing “mass man,” figuring things out only “in his own flesh.” Here was an American president who blames catastrophic multi-state fires on “forest management,” not climate change, who recommends injecting Covid patients with household disinfectants, and eagerly plays obedient lap-dog to Vladimir Putin.
Here, in short, was a fearful archetype, the American herald of continuously approaching misfortune and fatality.
Though there can be no persuasive reassurances in any such president’s anti-science/anti-reason diatribes, an unhidden potential for good may still lie latent in this pandemic. More precisely, purposefully exploiting the vast pathogenic challenge of corona virus could help all affected peoples to reaffirm their integral human interdependence. Beyond any question, this obviously unwanted and unwitting “benefactor” now confronts humankind indiscriminately, in toto.
There is more. This plague delivers its toxic and corrosive debilities without any regard for national, racial, ethnic, religious or ideological differences. The basic lesson here is simple, yet powerful: In primal matters of biology, of “being human,” we are all essentially the same. Still, that evident “sameness” is not exclusively biological. Instead, it carries over to humankind’s multiple and intersecting needs as communities, nations and planet.
Fittingly, pandemic can be approached not only as a pathological scourge, but also as a prospective global unifier. In this regard, corona virus harms could become a genuine source of a fragmented world’s long-sought human unity.
How could this happen? It is a sensible query, one that merits serious and systematic attention. It’s not just a silly or offhanded thought. In reality, of course, it is utopian, but nonetheless necessary. What happens, we must now inquire, when what is improbable is also necessary? It’s not a question for the intellectually faint-hearted.
Where do we stand today? As a partial but important response, Donald J. Trump’s United States remains oriented toward the diametric opposite of global community, of solidarity, of what Jesuit philosopher Pierre Teilhard de Chardon in The Phenomenon of Man (1955) imaginatively calls “planetization.” This president’s incessantly cynical postures of belligerent nationalism represent a gratuitously rancorous rejection of human commonality. This ill-fated rejection has no recognizable jurisprudential basis in either codified or customary international law.
Background matters. In 1758, in The Law of Nations, famed legal scholar Emmerich de Vattel affirmed the irrefutable primacy of human interdependence. Said the great Swiss jurist: “Nations….are bound mutually to advance human society….The first general law …is that each nation should contribute as far as it can to the happiness and advancement of other Nations.” Vattel’s visionary ideals have never held any tangible sway in global politics, but today, in the grievously tarnished Trump-era, these ideals have been pushed farther away than ever before.
Why should one allegedly “powerful” country, the United States, seek prosperity at the expense of other countries? Left unmodified, the most palpable effect of this unprepared American president’s retrograde policies will be a more starkly accelerating global tribalism . To the extent that the corrosive effects of this false communion could sometime display or ignite even a nuclear conflict, these effects (whether sudden or incremental) could propel this imperiled planet toward irreversible catastrophe and enduring chaos.
A timely example would be Trump’s continuing references to the “China Virus,” a defiling derivative of this president’s “America First” posture. Among other things, a firm rejection of any such atavistic American tribalism could prove generally clarifying and indispensably gainful.
There is more. Ultimately, if we humans are going to merely survive as a species, truth must win out over political wizardry. For Americans, one unavoidable conclusion here is that any continuance of national safety and prosperity must be linked inextricably with wider global impact. It is profoundly and unforgivably foolish to suppose that this nation – or, indeed, any other nation on this bleeding earth – should ever expect meaningful security progress at the intentional expense of other nations.
The bottom line? We humans are all in this together. The current pandemic is universal or near-universal, and could thus provide impetus not only for mitigating a particular and insidious pathology, but also for institutionalizing wider patterns of durable global cooperation.
By its very nature, the US president’s core mantra of celebrating a perpetually belligerent nationalism is crude and injurious. Now, instead of “America First,” the only sensible posture for Donald J. Trump or his successor must be some plausible variation of “we’re all in the lifeboat together.” Such an improved mantra might not be all that difficult to operationalize if there were first to emerge some antecedent political will.
The basic idea behind underscoring and exploiting a basic human “oneness” is readily discoverable in the elegant words of Pierre Teilhard De Chardin: “The egocentric ideal of a future reserved for those who have managed to attain egoistically the extremity of everyone for himself,” summarizes the French Jesuit scientist and philosopher, “is false and against nature. No element can move and grow except with and by all the others with itself.”
The key message here is simple, straightforward and illogical to contest or oppose. This message communicates, among other things, that no single country’s individual success can ever be achieved at the planned expense of other countries. Correspondingly, we should learn from the very same primal message that no national success is ever sustainable if the world as a whole must thereby expect a diminishing future.
Credo quia absurdum, said the ancient philosophers: “I believe because it is absurd.” The pandemic can bring many discrepant civilizational matters into striking focus. No conceivably gainful configuration of Planet Earth can ever prove rewarding if the vast but segmented human legions which comprise it remain morally, spiritually, economically and intellectually adrift.
It is, however, precisely such a willful detachment from more secure national and international moorings that is the legacy America’s Donald J. Trump.
In every important sense, the philosophers are correct. For the world as a whole, chaos and anarchy are never the genuinely underlying “disease.” Always, that more determinative pathology remains rooted in certain ostentatiously great and powerful states that fail to recognize the overriding imperatives of human interrelatedness. This core incapacity to acknowledge our species’ indestructible biological “oneness” (a fact more utterly obvious with today’s Covid-19 pandemic) has been a long-term problem.
It is not particular to any one American president or to the United States in its entirety.
Now, in the literal midst of a worldwide pathological assault from the corona virus, what should we expect from President Trump’s unhidden contempt for cooperative world community? Increasingly, if left unimproved, world politics will further encourage an already basic human deficit. This deficit or shortfall is the incapacity of individual citizens and their respective states to discover authentic self-worth as individual persons; that is, deeply, thoughtfully, within themselves. Such an enduring deficit was prominently foreseen in the eighteenth century by America’s then-leading person of letters, Ralph Waldo Emerson.
Today, unsurprisingly, the still-vital insights of Emerson’s “American Transcendentalism” remain recognizable to only a tiny minority of citizens. How could it be any different. In the current United States, almost no one reads books. As for serious books of literature or science, the revealed minority of readers becomes excruciatingly small. This cryptic observation is not offered here in any offhanded or gratuitously mean spirited fashion, but, quite the contrary, as a simple fact of American life, one famously commented upon during the first third of the nineteenth century by distinguished French visitor to the new republic, Alexis de Tocqueville (See Democracy in America). This same fact led the Founding Fathers of the United States to rail against uneducated mass participation in the new nation’s formal governance.
The United States was never even imagined as a democracy. Back then, in the 18th century, creating a republic was revolutionary enough.
Today, our relevant focus must be on world politics, and on getting beyond state centrism. From pandemic control to war avoidance, belligerent nationalism has always been misconceived. Left to fester on its own intrinsic demerits, this atavistic mantra will do little more than harden the hearts of America’s most recalcitrant state enemies. What we need now, as Americans, citizens of other countries, or as worried inhabitants of an imperiled planet, is a marked broadening of support for global solidarity and human interconnectedness.
From the 1648 Peace of Westphalia, which ended the last of the religious wars sparked by the Reformation, international relations and international law have been shaped by an ever-changing but perpetually unstable “balance of power.” Hope still exists, more-or-less, but now it must sing softly, sotto voce, in an embarrassed undertone. Although counter-intuitive, the time for any visceral celebrations of nationalism, military technology and even artificial intelligence is at least partially over.
What is to be done? Always, the macrocosm follows microcosm. In order to merely survive on a fragmented planet, all of us, together, must seek to rediscover a consciously individual life, one that is wittingly detached from all pre-patterned kinds of nationalistic conformance and from mass-determined visages of some imagined tribal happiness.
Only then might we finally learn that the most suffocating insecurities of life on earth can never be undone by militarizing global economics, by building larger missiles, by abrogating international treaties or by advancing ”realistic” definitions of national security.
In the end, whatever happens in the crumbling world of politics and nationality, truth must remain exculpatory. Accordingly, and in a uniquely promising paradox, disease pandemic can help us see a much larger truth than the ones we have wrongly cultivated for centuries. This particular truth, a conclusion broadly pertinent and intellectually cosmopolitan, is that Americans must become more explicitly conscious of human unity and relatedness. Significantly, such a heightened consciousness or lucidity is not a luxury we can simply choose to accept or reject.
Its selection is indispensable.
It represents an ineradicable prerequisite of national and species survival. “Civilization,” offers Lewis Mumford In the Name of Sanity (1954), “is the never-ending process of creating one world and one humanity.” The visionary prophets of world integration and human oneness ought no longer be dismissed out of hand as foolishly utopian. Now, more than ever, they define the residual wellsprings of human survival.
Macrocosm follows microcosm. All things must be seen in their totality. By itself, the corona virus pandemic is uniformly harmful and grievously corrosive. At the same time, and precisely because it represents such a conspicuously lethal threat to the world as a whole, it could be viewed as a prospectively life-affirming human unifier.
“In the end,” Goethe reminds us, “we are creatures of our own making.” To continue, every national society, but the United States in particular, will need to embrace leaderships who can finally understand the irrevocable meanings of human interdependence and human “oneness.” In this auspicious embrace, all will need to understand the differences between a “freedom” that is uniformly gainful and one that selectively disregards the needs of certain others. In this regard, as President of the United States, Donald J. Trump has supported the most strikingly nefarious meaning of freedom, a freedom not to care about other people (Americans and “foreigners” ). He has displayed such injurious orientations primarily with his retrograde anti-mask policies on Corona Virus, and by his corresponding antipathies toward science and scientists.
In the words of this lethal president, Dr. Anthony Fauci and other properly-credentialed epidemiologists have now been reduced lexically to the status of “idiots.”
What we require are not refractory affirmations of homicidal indifference, but a renewed awareness that true knowledge is inevitably much more than a manufactured contrivance. Going forward, public policy must follow disciplined logic (correct reasoning) and rigorous science. Anything else would be inexcusable “wizardry,” and would lead us even farther astray from residual pandemic-based opportunities.
In essence, the prescribed task still before us is complex, daunting, many-sided and bewildering, but there are no sane alternative options. None at all. Whatever policy particulars we should ultimately adopt, America’s initial focus must remain steadfast on considerations of human interrelatedness and “mind.” Until now, the grotesque Trump paradigm of bitter rancor and endless conflict has driven us further from both survival and law. It is time to sweep that ill-conceived paradigm into the oft-referenced “ashbin of history.”
Wittingly, Trump policies have produced devastating misfortune, mass dying and mounting casualties. Surely America can do better. Surely there must be more capable and decent leaders discoverable in the wings. Surely we can all do much better than merely cling to corrosive presidential postures of callous indifference and murderous egocentrism.
If not, it’s time to inquire, what can even be the point of our being here? We are, after all, “creatures of our own making.”
 Though a jurisprudential stretch, one might also think here of “genocidal” harms. In effect, the number of Americans who are currently dying and still apt to die in more-or-less direct consequence of this rabidly anti-science American presidency resembles certain actual historical genocides. The key difference lies less in the measurable magnitude of “plague death” than in the absence of intent, or mens rea. Under pertinent international law, primarily the Convention on the Prevention and Punishment of the Crime of Genocide (1948), before authentic genocide can be taking place, there must first be discernible evidence of an “intent to destroy.” Whatever else may be said about Donald J. Trump’s gross indifference to American mass dying facilitated by his abject policies, it still likely lacks this express law-specified intent.
 The Jesuit philosopher Pierre Teilhard de Chardin coined a new term to denote the vital sphere of intellect or “mind.” This term is “noosphere;” it builds upon Friedrich Nietzsche’s stance well-known (especially in Zarathustra) that human beings must always challenge themselves, must continuously strive to “overcome” their otherwise meager “herd”-determined yearnings.
 We may recall here the pertinent parable from Marcus Aurelius’ Meditations: “What does not benefit the entire hive is no benefit to the bee.” Unless we take meaningful steps to implement an organic and cooperative planetary civilization – one based on the irremediably central truth of human “oneness” – there will be no civilization at all.
 There is no longer a virtuous nation,” warns the Irish poet William Butler Yeats, “and the best of us live by candlelight.”
 Though composed in the seventeenth century, Thomas Hobbes’ Leviathan still offers a timeless vision of chaos in world politics. During chaos, says the English philosopher in Chapter XIII, “Of the Natural Condition of Mankind, as concerning their Felicity, and Misery,” a “time of War…. every man is Enemy to every man… and…. the life of man is solitary, poor, nasty, brutish, and short.” Hobbes believed that the condition of “nature” in world politics was less chaotic than that same condition among individual human beings because of what he called the “dreadful equality” of individual men in nature – that is, being able to kill others – but this once-relevant differentiation has effectively disappeared with the spread of nuclear weapons.
 In modern philosophy, the evident highlighting of this useful term lies in Arthur Schopenhauer’s extraordinary writings, especially The World as Will and Idea (1818). For his own inspiration (and by his own expressed acknowledgment), Schopenhauer drew freely upon Johann Wolfgang von Goethe. Later, Nietzsche drew just as freely (and perhaps more importantly) upon Schopenhauer. Goethe. also served as a core intellectual source for Spanish existentialist Jose Ortega y’ Gasset, author of the prophetic work, The Revolt of the Masses (Le Rebelion de las Masas (1930). See, accordingly, Ortega’s very grand essay, “In Search of Goethe from Within” (1932), written for Die Neue Rundschau of Berlin on the occasion of the centenary of Goethe’s death. It is reprinted in Ortega’s anthology, The Dehumanization of Art (1948) and is available from Princeton University Press (1968).
 Though very few in the United States would recognize or understand, iinternational law is integrally a part of United States jurisprudence. In the words of Mr. Justice Gray, delivering the judgment of the US Supreme Court in Paquete Habana (1900): “International law is part of our law, and must be ascertained and administered by the courts of justice of appropriate jurisdiction….” (175 U.S. 677(1900)) See also: Opinion in Tel-Oren vs. Libyan Arab Republic (726 F. 2d 774 (1984)).Moreover, the specific incorporation of treaty law into US municipal law is expressly codified at Art. 6 of the US Constitution, the so-called “Supremacy Clause.”
 Anarchy, unlike chaos, is the “official” structural creation of the Peace of Westphalia in 1648, the treaty that ended the Thirty Years’ War and created the modern state system.
 Nurtured by the philosophy of Thomas Hobbes and the religion of John Calvin, the American Founding Fathers began their Constitutional deliberations with the core notion that a citizen must inevitably be an unregenerate being who has to be continually and strictly controlled. Fearing democracy as much as any form of leadership tyranny, Elbridge Gerry spoke openly of democracy as “the worst of all political evils,” while William Livingston opined: “The people have been and ever will be unfit to retain the exercise of power in their own hands.” George Washington, as presiding officer at the Constitutional Convention, sternly urged delegates not to produce a document to “please the people,” while Alexander Hamilton – made newly famous by the currently popular Broadway musical – expressly charged America’s government “to check the imprudence of any democracy.”
 One pertinent aspect of this interconnectedness concerns legal rights of refugees. When President Trump’s executive orders direct the Department of Homeland Security (DHS) to expand his coercive program of “expedited removal,” he has been in flagrant violation of the legal principle known as non-refoulement. This principle is unambiguously codified at Article 33 of the 1951 Refugee Convention. Automatically, owing to the prior incorporation of international human rights law into US law, these serious violations extend to the authoritative immigration laws of the United States.
 For the authoritative sources of international law, see art. 38 of the Statute of the International Court of Justice: STATUTE OF THE INTERNATIONAL COURT OF JUSTICE, Done at San Francisco, June 26, 1945. Entered into force, Oct. 24, 1945; for the United States, Oct. 24, 1945. 59 Stat. 1031, T.S. No. 993, 3 Bevans 1153, 1976 Y.B.U.N., 1052.
 But, Fyodor Dostoyevsky inquires: “What is it in us that is mellowed by civilization? All it does, I’d say, is to develop in man a capacity to feel a greater variety of sensations. And nothing, absolutely nothing else. And through this development, man will yet learn how to enjoy bloodshed. Why, it has already happened….Civilization has made man, if not always more bloodthirsty, at least more viciously, more horribly bloodthirsty.” See: Fyodor Dostoyevsky, Notes From Underground 108 (Andrew R. MacAndrew, trans., New American Library, 1961)(1862).
 See, on these “prophets,” Louis René Beres, Reordering the Planet: Constructing Alternative World Futures (1974); Louis René Beres, Transforming World Politics: The National Roots of World Peace (1975); Louis René Beres, People, States and World Order (1981); Louis René Beres, America Outside the World: The Collapse of US Foreign Policy (1987); W. Warren Wagar, The City of Man (1963); and W. Warren Wagar, Building the City of Man (1971).
 Sigmund Freud, however, was always darkly pessimistic about the United States, which he felt was “lacking in soul” and was therefore a place of great psychological misery or “wretchedness.” In a letter to Ernest Jones, Freud declared unambiguously: “America is gigantic, but it is a gigantic mistake.” (See: Bruno Bettelheim, Freud and Man’s Soul (1983), p. 79.
 The core legal rights assured by the Declaration and Constitution can never be correctly confined to the people of the United States. This is because both documents were conceived by their authors as codifications of a pre-existing Natural Law. Although generally unrecognized, the United States was founded upon the Natural Rights philosophies of the 18th century Enlightenment, especially Locke, Hobbes, Montesquieu and Rousseau. Thomas Jefferson, an American president before Donald J. Trump, was well acquainted with the classic writings of political philosophy, from Plato to Diderot. In those early days of the Republic, it is presently worth recalling, an American president could not only read serious books, but could also write them.
Why are some Muslims, from India to the U.S Voting against their Natural Allies
Recent national elections in the U.S. and regional elections in India have presented an interesting conundrum. The numbers show that some Muslims, are voting in a counter-intuitive fashion. Given the rise of Islamophobia and right-wing religious nationalism, both in the U.S. and in India, one would surmise that Muslims would vote overwhelmingly to the left of center. But both, in India and in the U.S., many Muslims have however chosen to send a message to the center-left – your sympathetic rhetoric and your verbal condemnations of Islamophobia is not enough, we want to see concrete policies that improve our political and economic conditions. Neither the promises of Joe Biden, nor the fear of Hindu-nationalism is influencing their vote. These Muslims are, for sure, in a minority albeit a growing one. Politicians on the center-left may ignore them at their own peril.
In the U.S.
In the U.S., President-Elect Joe Biden’s campaign outreach to Muslims went far beyond that of any presidential candidate in the past. Biden’s campaign had a manifesto for American Muslims and a designated outreach person. Biden spoke at Muslim conventions and even quoted from Islamic scripture. He dropped an “inshallah” in the debates. Biden promised to end the so called ‘Muslim-Ban’ on day one and has repeatedly condemned Islamophobia. Biden spoke up for Uyghur Muslims in China and Kashmiris in India and has opposed the annexation of West Bank. He has promised to resume relations with the Palestinians and restore aid to them. Even Imran Khan, the PM of Pakistan, a self-proclaimed champion of Muslims, does not have such an impressive pro-Muslim curriculum vitae, he has repeatedly refused to speak up for the Uyghurs.
While a majority of American Muslims campaigned very aggressively for the Biden-Harris ticket and raised millions of dollars for the Democrats, the exit polls indicate that only 69% of American Muslims voted for them. On the face value that is a huge win, but if you look at in comparison to the past it is troubling. Despite the fact that Biden went far beyond any other candidate in his outreach to Muslims, and the Islamophobia of President Trump is well documented, Biden has garnered the least percentage of votes by a Democratic presidential candidate in the last four elections according to exit polls conducted by the Council on American Islamic Relations.
A possible explanation for this relatively weak performance is that, for some Muslims his “iron-clad” support for Israel and his willingness to work with pro-Hindutva operatives in the U.S., make his opposition to Islamophobia sound less credible. Words are not enough. If his electoral promises do not actually translate into actual policies, one can expect further decline in Muslim support for Democrats. American Muslims are a rapidly growing and politically engaged community that is over represented in swing states.
A closer reading of the exit polls suggest that things are worse than they seem. The exit polls show that while 17% American Muslims voted for Trump (up from 13% in 2016), 11% declined to reveal who they voted for. It is possible that they lean heavily towards Trump, hence the secrecy. That would mean that in spite of all his Islamophobic rhetoric, Trump may have doubled his support among American Muslims. One Trump supporter told me he voted for Trump because Trump did not invade a single Muslim country in four years unlike Biden who supported the invasion of Iraq.
The recent elections in Bihar has an interesting story to tell. The state is clearly polarizing as most gains have been made by parties on the extremities. Prime minister Modi’s right-wing Bhartiya Janata Party (BJP) went from winning 53 wins in the 2015 elections to winning 74 of the 243 seats in 2020. A significant swing in favor of Hindutva ideology. The Communist Party (CPI-ML) gained 9 seats, it had 3 seats in 2015 to 12 seats in 2020. The communist parties combined had a 400% increase, they went from 4 to 16 seats. The parties in decline are the so-called secular centrist parties. The Rastriya Janata Dal (RJD) which is the biggest single party in the state lost five seats (80-75) and the Indian National Congress (INC), the grand old party of India, also lost ground (27-19).
Clearly the secular center is shrinking. The biggest surprise of the elections was the performance of Asaduddin Owaisi’s All Indian MajlisIttehadul Muslimeen (AIMIM), a Muslim party, which in the past five years has gone from 0-5 seats. The Majlis won in predominantly Muslim area of Seemanchal and is being accused by commentators of stealing the secular vote away from secular parties. Some are describing Majlis as BJP’s B-Team.
It is interesting that now in Indian politics, the code for Muslim vote is ‘the secular vote’. Indian Muslims are now the last line of defense for the rather rapidly shriveling secular space. The criticism of Owaisi and the Majlis for denting the prospects of secular parties in Bihar is both misplaced and inaccurate. The question that is important is not why Owaisi’s Majlis, a party historically based in Hyderabad (South India) is contesting elections so far in the North of India. The key question is why are Muslims in Bihar voting for Majlis? A party that has no record of governance in their region.
In a speech months before the elections, Owaisi predicted a tectonic shift in Seemanchal’s politics and he said that it was coming because of the profound injustices and inequities that plague Muslims of that region. If secular parties that have governed the state for decades had delivered good governance to Muslims, Owaisi would have stayed at home.
Muslims are increasingly disillusioned by secular and left politicians. Islamophobia was on the rise even before Trump became President and 37% of American Muslims, pre-covid pandemic, were found hovering near the poverty line. There is much discontent. I think just as 17-25% American Muslims voted for Trump rejecting the centrist politics of Democrats – many Muslims in Bihar too are frustrated by the failure of secular parties to improve their material condition. The region of Bihar where Owaisi’s party won five seats is the poorest and infrastructurally the least developed area of the state. Voting for secular parties for decades did not help them much. They have been voting without hope. They too are tired of the lip service.
Muslims of Bihar are fortunate that they have an alternative in Majlis and they are able to reject both Indian secularists and Hindu nationalists unlike some American Muslims who feel that they are stuck between Republicans who are Islamophobic and Democrats who promise much but deliver little. The minority of Muslims who appear to be voting counter intuitively, seemingly against their own interests, either for Donald Trump in the U.S. or the Majlis in Bihar, are clearly sending a signal to secular politicians – do not take our vote for granted, you need to earn our vote.
The center-left may be a natural ally of Muslims, but if it does not deliver for Muslims, they may lose their vote in ever increasing numbers.
Which Coronavirus Policies Succeed, And Which Fail: N.Y. Times Analysis Confirms Mine
According to an analysis by and in the New York Times on November 18th, which is headlined “States That Imposed Few Restrictions Now Have the Worst Outbreaks”, “Coronavirus cases are rising in almost every U.S. state. But the surge is worst now in places where leaders neglected to keep up forceful virus containment efforts or failed to implement basic measures like mask mandates in the first place, according to a New York Times analysis of data from the University of Oxford.”
At Strategic Culture, on May 21, I had published my own analysis, which was based upon tracking the data globally and within countries, and within the various states of the United States, which analysis concluded that countries (and states) which apply the least-stringent regulations in order to keep as low as possible the spread of the virus are failing the most to contain or limit that spread. I labelled those the “libertarian” countries, and I noted that what I called the “socialist” countries — the nations which were the most strictly imposing scientifically confirmed regulations in order to keep those numbers down — were having the best success at limiting the spread of this virus. My study was global, and its headline was “Ideology and Coronavirus”. Unlike the Times article, I was forthright about the ideological implications of the coronavirus data — because those implications are vastly important. (The handling of this pandemic is providing reams of data that test the effectiveness of the various locales’ predominant ideology at dealing with a global life-or-death years-long public-health emergency in regions throughout the world. This is like a global laboratory experiment testing the two opposite ideologies: libertarianism, which is against government regulation, versus socialism, which applies government regulation. No government is purely one or the other, but those are the two poles.)
The analysis in the Times article shows a chart, and represents on it almost all of the states, as dots that indicate both the amount of regulation which has been applied, and the lowness of the infection-rate which has resulted; and, at the upper left corner on it, are the two Dakotas, as “Weak recent containment measures and many cases,” while at the bottom rightmost corner is Hawaii as “Strict measures and fewer cases.”
The Times chart is showing, only locally within the United States, during just the past few weeks, what my analyses had shown, regarding not only the international and longer-term data, but also within the United States itself and recently, not only longer-term and internationally. One of my articles, on November 1st and titled “The Highest Covid-Infection-Rate States”, showed the infection-rate for all 50 states, and noted that, “In 2016, the top 17 [the states with the highest rates of this infection in 2020] voted for Trump, and the bottom 5 voted for Clinton. All but 3 of the top 24 voted for Trump, but from numbers 25 to 45, there was a political mixture. The highest infection-rate state, North Dakota, has a Covid-19 infection-rate that is 14.6 times higher than the lowest Covid-19 infection-rate state, Vermont.” Of course, the Republican Party (Trump’s Party) is the more libertarian Party, and the Democratic Party (Clinton’s Party) is the more socialist (though actually just as totalitarian) of the two Parties. (Both Parties represent only their billionaires, who also own and control the media; and this is the way that America’s aristocracy controls the Government. For example, the very pro-Democratic-Party website PoliticalWire quoted from and linked to the NYT’s article, but always fails to include any of mine, because I am critical against both Parties. Truly independent news-media are almost non-existent in the United States.)
Whereas the Times’s chart of “Avg. new cases per 100,000” failed to include Vermont, Vermont is the state that has, for the longest time, been among the best three on not only cases per million but also deaths per million, from this virus, and substantially better even than Hawaii, and both states are among the two or three that in recent decades have been the strongest for Democratic candidates, and the weakest for Republican candidates. However, Vermont especially is politically independent, and, so, it has a Republican Governor, Phil Scott, whose record on containing this virus has been the best in the nation; and he was just re-elected in a landslide, 69% of the votes (largely because of this terrific record). Right now, however, the number of daily new cases has shot up suddenly about fivefold in just the past week; so, Phil Scott’s record is in jeopardy. If that surge quickly ends, then he could become the strongest Republican to run against Kamala Harris or Joe Biden in 2024. He would not only receive almost all Republican votes (since that’s his Party), but also at least a third of Democratic votes, and almost all independent votes. However, this doesn’t necessarily mean that he would be the likeliest to win the Republican nomination, because (just as is true about the Democratic Party) that Party’s billionaires will be making that choice. (It was blatantly true also with regard to Biden and Harris.) This epidemic will be a major political challenge both in 2022 and in 2024. Anyone who wants to see Governor Scott’s press conferences regarding this crisis, so as to know precisely what his coronavirus-policies have been, can see them here. His November 20th press conference is here. He and his governing team receive and answer there many intelligent questions, so that the policies which have led to the best results in America are amply explained there.
On November 16th in South Dakota (and then repeated nationally on National Public Radio on November 20th), reporter Seth Tupper headlined “Two States, Different Paths: Vermont Keeps Virus Low While Rivaling SD’s Economy” and provided a thorough report, including graphs of infection-rates over time, comparing two states, South Dakota, which has the nation’s second-highest infection-rate (after only North Dakota’s 9%) of 7.8%, versus Vermont, which has the nation’s lowest infection-rate, of only 0.5% — one-fifteenth as high. Tupper explained the different policies that the Governors of those two states had applied, and how those policies produced vastly different results for the infection-rates and the death-rates in their states’ populations, but only moderately higher increase in unemployment in Vermont than in South Dakota, which at the peak in April had reached 16% unemployment in Vermont, versus only 10% peak in South Dakota; and, by the time of August, both states had nearly identical low unemployment-rates. Whereas the death-rates from the disease soared around a thousand fold, between April and November, in South Dakota, the death-rate remained virtually flat, almost no increase, in Vermont, throughout that entire period. However, both states were now experiencing soaring infection-rates during the current, second, wave of the epidemic.
Author’s note: first posted at Strategic Culture
Trump’s Election Shenanigans Pale Before The Threats From Melting Polar Glaciers
Despite Joe Biden exceeding the magic number of 270 that guarantees a majority in the electoral college, President Donald Trump has not conceded. Does he have a plan to overturn the wishes of the electorate?
According to Trump he did not lose, he was cheated out of a legitimate win by voter fraud and ballot stuffing. Accordingly, he has filed lawsuits in those critical states with narrow margins of victory for Biden — so far without tangible success — to block certification of the vote and persuade Republican legislatures to overturn the state vote as fraudulent and award the electoral votes to him.
Trump’s window of action is narrowing. A major target state was Michigan with 20 electoral votes. However, Democratic Governor Gretchen Whitmer has now certified Biden’s victory meaning he should get its electoral votes.
While Trump’s shenanigans continue, the world faces a real danger of melting ice sheets and glaciers. A long term denier of global warming, Mr. Trump now accepts it but believes the earth will right itself without any effort by humans.
Scientists meanwhile are particularly concerned with the Florida-sized Thwaites glacier in the Antarctic. Its collapse they fear could destabilize surrounding glaciers eventually causing catastrophic global sea level rises measured not in inches but feet.
The glacier rises 60 to 75 feet above water across its 75 mile face. Remembering that 90 percent of it is under gives some notion of the quantity of ice. The Nathaniel B. Palmer research vessel is conducting a survey this winter for the first time as part of a five-year international research program to learn just how fast the glacier is melting and how much it might be adding to rising seas.
The problem is the shape of the glacier under the water and the warming waters eating away that core while the ice on top gets thicker and thicker as the glacier retreats inland. At some point the glacier is likely to collapse of its own weight into the ocean. Scientists who have modeled the scenario fear the process is unstoppable once it starts. Worse it puts much of the West Antarctic ice sheet at risk of following it into the sea. Any wonder then that Thwaites is also known as the Doomsday glacier.
At the other pole the Greenland ice sheet had a record-breaking 2019, shedding the most ice since 1948 — an estimated 532 billion tons. It of course increases coastal flooding along the eastern seaboard particularly the Carolinas and Florida. Fortunately for the residents, the 2020 melt from Greenland, while well above the 1981 to 2010 average, was lower than recent years particularly 2019.
Donald Trump does not believe he lost the election and he does not believe in global warming. Christmas is just around the corner and it’s reassuring to know he believes in Santa Claus . . . and the tooth fairy.
National Security of PakistanPost 9/11: A Critical Review
Pakistan’s troublesome decades preceding the millennium mark all boiled down to significant events of the morning of September 11, 2001,...
Crop Certification: Going green unlocks global markets for farmers
Over the last 30 years, more and more tea, coffee and cocoa farmers have embraced towards climate-smart and sustainable practices...
Cambodia’s Hun Sen, Asia’s longest-serving PM, continues to quell the Opposition
For the past 35 years, the former French colony of Cambodia is ruled by the 68-year-old Prime Minister Hun Sen,...
Closer Africa-Europe collaboration needed to deliver food and nutrition security roadmap
Africa’s apex organization for coordinating and advocating for agricultural research and innovation has called on more African and European countries...
Can economic cooperation contribute to sustainable peace in Karabakh?
A major step has taken towards the Karabakh conflict on November 10, 2020. The century-old conflict between Azerbaijan and Armenia...
The Coming Bipolarity and Its Implications: Views from China and Russia
Authors: Zhao Huasheng and Andrey Kortunov The Chinese authorities have never accepted or used the concept of China-U.S. bipolarity. Neither...
Korea is putting innovation and technology at the centre of its clean energy transition
The successful implementation of the Korean government’s Green New Deal will provide an opportunity to accelerate Korea’s clean energy transition...
Americas2 days ago
Why are some Muslims, from India to the U.S Voting against their Natural Allies
Middle East3 days ago
World Powers Must Address the Nexus of Iran’s Terrorism and Diplomacy
Defense2 days ago
The imperative of a military QUAD
Defense2 days ago
Biden, Modi and the Malabar Exercise 2020
Environment3 days ago
ADB, Indorama Ventures Sign $100 Million Blue Loan to Boost Recycling
Development3 days ago
Global leaders to shape the Davos Agenda ahead of ‘crucial year to rebuild trust’
Russia2 days ago
Sirius Focuses on Talents and Success of Russian Youth
Reports2 days ago
Lithuania: COVID-19 crisis reinforces the need for reforms to drive growth and reduce inequality