Political systems are historical constructions, not immutable necessities. Their persistence does not establish their continuing adequacy.
Political systems are historical constructions, not immutable necessities. Their persistence does not establish their continuing adequacy.
A rigged game constrains probabilities; it does not determine every outcome.
We have constructed a civilisation in which recognising existential risk has become another reason to continue producing it.
When religious language does more work for political identity than religious ethics do for moral conduct, God becomes useful in ways we should all probably question.
Peace is not merely difficult. We have built institutions, identities, economies and languages whose coherence depends upon the persistence of conflict.
A civilisation builds systems to solve its problems, then discovers that the systems have become the problems, while its dependence upon them has made their continuity deeply problematic.
Institutions study the world remarkably well. The harder problem is that the world they are studying is also inside the building, and there is no position outside the system from which that entanglement simply disappears.
The current US President destabilised one of the most tightly coupled junctions on Earth, then seemed surprised when the consequences spread. The deeper problem is that political, ideological and socioeconomic systems often reproduce themselves through the disorder they create.
Every attempt to secure one part of the world changes the conditions of security for everyone else. Endlessly.
We keep telling the same stories in different ways. The faces, crises and characters change. The same tribal pattern keeps finding new forms.
Everyone knows a dickhead. The interesting question is why the conditions that generate them do so, enduringly, and with such uncanny frequency.
We are passing a turning point at which the value of human cleverness becomes actively obscured and wilfully excluded by technocratic over-reach.