April 2025

PULSATIONS:

The Lion, the Wizard, and the Great Physician (Nina Maksimova, 4/15/25, Christianity Today)

I was five years old when my family immigrated from Russia to the United States, fleeing life-threatening antisemitism. From the safety of our new home, I pondered a question: Why, beneath the skin-flaying sorrow of the human story, could I sense in every capillary of my being the throbbing pulse of heartbreaking joy?

This was the question that kept me up reading, and the first fictional world where I began to glimpse answers was Narnia. Here was a story that persuasively imagined the necessity of friendship and courage in the face of hatred and terror––a story in which the heartbeat of joy beat louder. It emanated from Aslan the lion, who followed me home out of the wardrobe. He started accompanying me to kindergarten and playing tag with my friends at recess. He let me fall asleep nuzzling his mane, and the tenderness of his presence felt like déjà vu, like something I could almost recognize or a good dream I could almost remember.

One might argue I was simply recognizing C. S. Lewis’s allusions to the gospel story. But that was impossible. My family had inherited the Soviet Union’s atheism. When I met Aslan, I had never heard of “Jesus of Nazareth,” never opened a Bible, never knowingly encountered Christianity.

Aslan stayed with me for the next two years until the premiere of the Fellowship of the Ring movie. My family went to see it, and the heartbeat of joy that had reverberated in Lewis’s Narnia now surged from the depths of Tolkien’s Middle Earth.

It crescendoed with nearly unbearable resonance into a longing that pulled me toward Gandalf the wizard. When I watched him die, I was so upset that I begged my mom to read me the next book in the series, The Two Towers. There, Gandalf came back from the dead, transfigured with white light, and took Aslan’s place as my imaginary companion. He remained with me for the next ten years—until they turned dark, then dangerous, and I told him to go away.

I did so because, as a teenager, I encountered more and more evil, not only outside myself but also inside. I did not need to read children’s stories anymore to know that adults could shape-shift into monsters, that we were capable of any horror. Louder than that heartbeat of joy, I began to hear a hissing in my thoughts that demanded to know why I should be kind to my enemies when I could be cruel; why I should seek good when I could seek power, pleasure.

I had no answers, only the emotions Narnia and Middle Earth had inspired. So I stopped using my imagination to indulge in “childish” stories and started digging for answers in the nonfictional abysses of 20th-century Europe. I stopped talking to Gandalf and matriculated at Dartmouth College. My first professor was a Christian.

His lectures on 20th-century Europe dissected me. I imagined myself a citizen of the Third Reich and understood I could not stop its gears from grinding up blood and marrow. I could perhaps shelter my Jewish neighbors, but that would not halt the cattle trains headed to Auschwitz. If anything, I would be arrested and gassed myself, so all my logic ordered me to opt for self-preservation.

But I could still hear that joy from my childhood, pounding like the heartbeat of a dying bird.

SUCH SNOWFLAKES:

WorldTrump spotlight divides S.Africa’s Afrikaners (AFP, April 14, 2025)

Mainly Afrikaner-led governments imposed the race-based apartheid system that denied the black majority political and economic rights until it was voted out in 1994.

Under apartheid, whites benefited from reserved access to jobs, education, land and markets.

The privilege has a legacy. For example, unemployment among white South Africans stands at more than six percent compared to more than 35 percent for the black population.

Prominent journalist and author, Max du Preez, was scathing of complaints of persecution among his fellow Afrikaners.

“Afrikaners are far better off materially and culturally today than in 1994,” he told AFP.

Afrikaans culture is thriving, he said, adding that it is the only local language with four television channels and an array of newspapers, magazines and festivals.

The fear of white persecution “is a phantom pain: it’s not about what is actually happening, but about what could happen”, he said.

“Nothing is coming. The last thing that will happen here is a race war.”

Afrikaner “disillusion” grew as the post-apartheid economy struggled with corruption and governance, said professor Christi van der Westhuizen, author of several books on Afrikaner identity.

This made many susceptible to “divisive” narratives pushed by right-wing groups with roots in apartheid, even if “significant sections of Afrikaners remain vehemently opposed” to these ideas, she said.

Such groups have found a sympathetic audience in the United States, where Trump is close to conservative South African-born billionaire Elon Musk.

THERE IS NO PRO-LIFE PARTY:

Jens Ludwig on American Gun Violence (Social Science Bites, April 1, 2025)

Jens Ludwig: Yeah, let me start off by acknowledging the first part of the question, which the data suggests, is very true, that the 400 million guns that the United States has for a country of 330 million people is without question part of the story. You know, we have state level data on a proxy for household gun ownership. And we can see that over a decades-long period, the household gun ownership rate between the northern part of the United States the southern part of the United States have been converging over time, and we can see over that same time period that murder rates have been converging across these regions as well. So it’s a nice sort of natural experiment that points to something that’s suggestive of a causal relationship between overall gun availability and murders. And so, if you had a wand that one could wave, that would get rid of the 400 million guns in the United States, I think it is very much true that the United States would become much, much safer. But as you say, that’s not the whole story.

David Edmonds: America is not the only country awash with guns. My elder brother lives in Switzerland, where almost everybody has a gun, but they don’t have the murder rate that you have. So it seems like guns alone can’t be the answer.

Jens Ludwig: Yeah, gun violence is really the product of two things, not just one thing. My little cartoon equation for this in the book is gun violence equals guns plus violence. What you can see in the data is that, for instance, that Switzerland and Canada have almost identical levels of gun ownership, and yet, the murder rate in Canada is multiple times what you see in Switzerland. And I think the explanation there is that the rate of violent crime is substantially different between Switzerland and Canada. And so I think what the data seemed to suggest is that guns don’t cause violent behavior, cause violent crime. Guns make the violence that happens much more deadly. So you can have lots of guns and not many murders, lots of violent crime without guns and not many murders, but if you have lots of guns and lots of violence together, that’s the thing that leads to lots of murders.

THERE’S NO SUCH THING AS SPECIES:

Dire wolf debate raises concerns on scientific overhype: Even de-extinction advocates say that Colossal Biosciences’ claims are misleading (Max Barnhart, April 11, 2025, C&EN)

“It’s not a dire wolf. It’s misleading to call it that,” says Vincent Lynch, an evolutionary biologist at the University at Buffalo. “I can’t explain how pissed off it made me, because they’re still saying this stuff, and they know it to not be true.”

David Shiffman, an environmental scientist and independent policy consultant, agrees. “This is not a dire wolf by any reasonable definition of a dire wolf,” he says. “This is a gray wolf that has had a tiny fraction of its genes modified to look more like what they think a dire wolf looked like. That means these animals are still gray wolves.”

THE SECOND COMING OF WILSON:

It’s too late for progressives to be careful what they wish for (George F. Will, 2/12/25, The Washington Post)

Progressives have the presidency they have long desired, but a president they abhor. James Madison warned them: “Enlightened statesmen will not always be at the helm” (Federalist No. 10).

Theodore Roosevelt’s “stewardship” theory of the presidency was that presidents may do anything they are not explicitly forbidden to do. Woodrow Wilson considered the separation of powers a dangerous anachronism impeding enlightened presidents (e.g., him). He postulated a presidential duty of “interpretation”: discovering what the masses would want if they were sensible, like him. Wilson’s former assistant secretary of the Navy, Franklin D. Roosevelt, used radio to enable the presidency to mold opinion. Lyndon B. Johnson, who became an FDR-loyalist in Congress in 1937, commanded a large and obedient congressional majority (1965-1966) as no subsequent president has.

Donald Trump’s rampant (for the moment) presidency is an institutional consequence of progressivism. Progressives, who spent recent years trying to delegitimize the Supreme Court and other federal courts, suddenly understand that courts stand between Trump and the fulfillment of his least lawful whims. Including his disobeying Congress’s unfortunate, but detailed and lawful, ban of TikTok.

WHO WILL….:

Telling the Bees (Emily Polk, April 3, 2025, Emergence)

I HAVE LOVED BEES my entire life, though my love for beekeepers started when I was writing a story for the Boston Globe about the dangers of mites to bee colonies in North America. I drove out to Hudson, a conservative town in rural New Hampshire, to meet leaders of the New Hampshire Beekeepers Association. I arrived just in time to watch a couple of senior bearded men in flannel shirts and Carhartt pants transport crates of bees into new hives. I was completely entranced by their delicacy and elegance. They seemed to be dancing. I wrote of one of the beekeepers, “He moves in a graceful rhythm … shaking the three-pound crate of bees into the hive, careful not to crush the queen, careful to make sure she has enough bees to tend to her, careful not to disturb or alarm them as he tenderly puts the frames back into the hive. And he does not get stung.” I was not expecting to find old men dancing with the grace of ballerinas under pine trees with a tenderness for the bees I wouldn’t have been able to imagine had I not witnessed it myself. This moment marked the beginning of my interest in what bees could teach us.

HUMANS AND BEES have been in close relationship for thousands of years. The Egyptians were the first to practice organized beekeeping beginning in 3100 BC, taking inspiration from their sun god Re, who was believed to have cried tears that turned into honeybees when they touched the ground, making the bee sacred. In tribes across the African continent, bees were thought to bring messages from ancestors, while in many countries in Europe, the presence of a bee after a death was a sign that the bees were helping carry messages to the world of the dead. From this belief came the practice of “telling the bees,” which most likely originated in Celtic mythology more than six hundred years ago. Although traditions varied, “telling the bees” always involved notifying the insects of a death in the family. Beekeepers draped each hive with black cloth, visiting each one individually to relay the news.

While bees have long been understood to be conduits between the living and the dead, bearing witness to tears from God and the grief of common villagers, less is known about the grief of bees themselves. Can bees feel sad? Do they feel angst? Among the many roles honeybees play in the hive—housekeeper, queen bee attendant, forager—the one that catches my attention is the undertaker bee, whose primary job is to locate their dead brethren and remove them from the hive. (Depending on the health of the hive and its approximately sixty thousand inhabitants, this is no small job.) My beekeeper friend Amy, who, like me, has loved bees since she was a little girl, tells me over lunch that one of the craziest things about this is that there’s only one bee doing it at a time. “Just one bee will lift the body out of the hive and then fly away with it as far as possible,” she says. “Can you imagine lifting one whole dead human by yourself and carrying it as far as you can?” We marvel over this feat of spectacular strength. “It’s always the females doing it,” she adds, which makes me smile, because all worker bees are female. The male drone bees only number in the hundreds and their only purpose is to mate with the queen bee, after which they die.

But I want to know if the undertaker bees feel anything while they are removing dead bees. Do bees have emotions?

A few years ago the first study to show what scientists colloquially refer to as “bee screams” was published. Scientists found that when giant hornets drew near Asian honeybees, the honeybees put their abdomens into the air and ran while vibrating their wings, making a noise like “a human scream.” The sound has also been described as “shrieking” and “crying.” According to scientists, honeybees’ “antipredator pipes” share acoustic traits with alarm shrieks and panic calls that mirror more socially complex vertebrates.

THE rIGHT IS THE lEFT:

Who is Batya Ungar-Sargon?: A Berkeley-educated leftist who couldn’t bear drinking at a bar with Trump voters is now MAGA’s top defender. A tale for our times. (Nate Weisberg, April 9, 2025, Washington Monthly)

Maher opens by asking Ungar-Sargon whether, two months into the administration, she regrets throwing her lot in with Trump.

“Oh, no, I feel the opposite,” she responds. “When I look at what President Trump ran on and the agenda that he’s enacting right now, he took a Republican Party that was built on social conservatism, foreign interventions and wars, and free trade and free markets, and he basically took an ax to all of those.” Her defense builds momentum as she elaborates on Trump’s departures from traditional conservatism. “He’s pretty pro-gay. It’s pretty obvious. He appointed the highest-ranking out gay person, Scott Bessent, our secretary of treasury, which is incredible, and he sidelined the pro-life wing of his party.”

She then adroitly pivots to what she really wants to talk about—economic populism. “Trump looked at our destroyed manufacturing base. He looked at the downwardly mobile working class. He looked at the fact that working-class Americans can no longer afford the American dream.” Her cadence picks up. “There was a handshake agreement between both parties that we should somehow have free trade, which resulted in shipping 5 million good manufacturing jobs overseas to build up China and Mexico. What they did was they brought in millions and millions of illegal migrants to compete with the jobs that remained here … What Donald Trump said was we have to stop selling out the working class. That agenda that he laid out is socially moderate, antiwar, and anti–free trade, protectionist. That,” she concludes, “is a leftist position!”

DEEP IN THE HEARTLAND:

Bobby Fischer: While conducting a search that turned into an obsession, the author discovers a great deal about the chess genius who drifted into seclusion after winning the world title (William Nack, 7/29/1985, Sports Illustrated)

During those two months in Iceland, Fischer attained a folkloric celebrity that attracted millions of Americans to a game they had long associated with the relative obscurity of park benches and coffeehouses. Looking out from the cover of national magazines that wild summer, he was depicted as a gallant cold warrior, a solitary American genius taking on and crushing the Soviet chess juggernaut, with its Moscow computers and its small army of grandmasters arrayed against him.

The 29-year-old Fischer emerged a hero, of course, but he promptly rejected scores of offers, worth millions of dollars, to capitalize on his fame. In fact, though promising to be a fighting champion, he turned back every offer to play chess again. To this day, since Spassky resigned in the 21st and final game on Sept. 1, 1972, Fischer has not played a single game of chess in public. He forfeited his world title in 1975, turning down a multimillion-dollar offer to play challenger Anatoly Karpov in the Philippines when the world chess federation refused to meet all his conditions for the match.

So Bobby Fischer was gone. Ever since he won the championship, Fischer had been drifting quietly into seclusion, finding refuge in Herbert W. Armstrong’s Worldwide Church of God in Pasadena, a fundamentalist cult that observes Saturday as the Sabbath and believes in the Second Coming. After several years of serving as what is called a coworker—Fischer hadn’t been baptized—he left the church, too, and since then has retreated even further into his own private world. It is one in which journalists are not permitted. Indeed, his closest friends are sworn not to speak about him to the press, under the threat of Bobby banishing them forever from his life.

After Fischer relinquished the title, Karpov was named champion. Karpov still holds the title, but his crown has not been without a singularly painful thorn, for Fischer is still alive, out there somewhere in Southern California. No longer merely a former world chess champion, he has grown to almost mythic size, leaving behind him a trail of rumors and a chess world that is still reaching out for him in the void.

Much the same kind of effect was created in the 1850s when Paul Morphy, a New Orleans chess prodigy then recognized as the world champion, returned in triumph from Europe and soon simply stopped playing. Morphy was regarded as one of the game’s true innovators. Fischer revered him. They are the only two Americans ever acclaimed as world chess champions, and there remains that striking parallel in their careers. “Fischer’s like Morphy,” says international master Igor Ivanov, a Soviet defector. “What’s the story with you Americans’? You win the title, go home and don’t play any more.”

Later in his life, after abandoning chess altogether, Morphy suffered from delusions of persecution and withdrew into his own private world. Occasionally he strolled the streets of New Orleans, muttering, in French, “He will plant the banner of Castille upon the walls of Madrid, amidst the cries of the conquered city, and the little king will go away looking very sheepish.” He died of apoplexy, at age 47.

WE ARE ALL GORSUCHIAN NOW:

The only national emergency is the law that empowers a mad king (Will Bunch, Apr. 6th, 2025, Philadelphia Inquirer)

The sad reality is that we gave him this power.

In the fall of 1976 — ironically, America’s Bicentennial year — Congress passed the International Emergency Economic Powers Act, or IEEPA, which grants the White House authority to take strong economic measures against foreign nations without either an investigation or seeking prior approval from Congress. Like a lot of laws passed in the years immediately after Richard Nixon’s Watergate scandal, Congress thought that IEEPA was a way to reign in an imperial president, when in reality it did the exact opposite.

The idea behind the law was to end a raft of ongoing emergencies declared by Nixon and other past presidents and create a better-spelled-out, more democratic process for any future ones. Instead, the declaration of national emergencies has expanded under every president, Democrat or Republican, over high-profile events like the 1979 Iran hostage crisis or the Sept. 11, 2001, terror attacks.

In the bigger picture, Americans have become way too numb to sweeping uses and, arguably, abuses of presidential powers, whether that’s dropping bombs on Yemen with little more debate than an emoji-laden Signal chat, or imposing economic sanctions or, before last Wednesday, more targeted tariffs. This development is completely the opposite of the version of America sought by its founders, who envisioned a republic in which Congress — a large deliberative body, elected by the citizenry — would have the power to declare war or levy taxes, including tariffs. […]

Even some conservatives who were presumably elated over Trump’s victory last November are appalled over his abuse of the emergency law, including the New Civil Liberties Alliance, a conservative legal outfit supported by the likes of industrialist Charles Koch and Supreme Court influencer Leonard Leo. This week, the group filed a complaint against the president’s new tariffs. But this moment should serve as a much bigger wake-up call for how far America has gone down the wrong track.

If Congress wants to listen to the more than 1 million people in the streets — and it should, if it wants to cling to any lingering claim on legitimacy — then it should first act immediately to use the power it has under the 1970s law to reverse the taxation-without-representation of a mad king, as soon as possible. Then it should repeal IEEPA and draft new legislation that severely restricts a president’s emergency-declaration powers, since we’ve now seen how badly these can be misused and abused by a power-hungry dictator.

“WHY DO YOU ROB BANKS?”

Patients Kept Nearly Dying at a Texas Hospital. No One Suspected an Inside Job.: How dangerous doctors keep slipping through the system—and how you can protect yourself. (Brent Crane, Nov 22, 2024, Men’s Health)

A disturbing reality was beginning to take shape: Someone at the North Dallas Surgicare center was tampering with those bags.

CLINICIDE REFERS TO doctors who intentionally cause a patient’s death during treatment. It was coined in 2007 by Robert M. Kaplan, a forensic psychiatrist in Sydney, Australia. Though the term is relatively new, the phenomenon is old. One of the first documented cases was that of William Palmer, who poisoned several patients in mid-19th-century England.

Other grim notables include Harold Shipman, a British general practitioner who is thought to have murdered as many as 450 patients in the late 20th century, and Michael Swango, M.D., an American who killed 60 patients in several U. S. states, Zambia, and Zimbabwe between 1983 and 1996.

Nurses have also been prolific killers. In fact, one 2006 study of serial murder by health-care professionals, published in the Journal of Forensic Sciences, found that nurses accounted for 86 percent of the prosecutions of these cases.

The personality types and profiles of perpetrators are myriad, but these people all do harm under the cover of care. The authors of a 2020 paper in the British Medical Journal were blunt: “Arguably, medicine has thrown up more serial killers than all the other professions put together.”


Varied as the psychological motivations behind clinicide may be, “the critical issue is the power doctors hold over life and death,” says Kaplan. Psychopaths, like Shipman and Swango, use the thrill of killing to overcome their inner emotional numbing, and there is also “a gray zone for those with massive hubris who will not accept criticism of their work and see themselves above the issues affecting their patients,” he adds. All of this raises the question: How can we, as patients, trust that our doctor is not one of the bad ones?

In America, there are systems that are supposed to weed out the rotten apples. In 1986, Ronald Reagan signed into law the Health Care Quality Improvement Act. This enabled the formation of the National Practitioners Data Bank (NPDB), a federal database of physician disciplinary, malpractice, judgment, and conviction reports. It was intended to prevent dangerous doctors from jumping from state to state and to provide legal protection for those reporting negligent colleagues.

How is it, then, that nearly four decades later, the problem of lethal health-care professionals persists? That they can rampage through reputable facilities like the Baylor Scott & White North Dallas Surgicare center? One reason is that the average health-care professional is simply not on the lookout for malicious colleagues. “Medicine is messy, and you don’t always get the results you hope for or your patient hopes for,” says Kaplan. “So there’s a great degree of tolerance for adverse events. That takes you a long way before somebody starts thinking, Damn, is he deliberately killing these people?”