The Bewilderment of the Citizen: When RESPECT Was Written in Chalk

By Donald S. Yarab

“Thou shalt love thy neighbor as thyself.”
Matthew 22:39

“I hate them too. I really do. I hate them. I cannot stand them, because I really do believe they hate our country.”
President Donald J. Trump, July 3, 2025, Iowa State Fair, speaking of Democrats as the internal enemy

It is not the demagogues who bewilder me.
The political class, the oligarchs who sponsor them, and the ambitious mediocrities who ride their coattails—these I understand. Their motives are ancient and ever-recurring: power, wealth, the intoxicating delusion of being above others. History has never lacked for such befouled souls. What confounds me is not their corruption, but the ease with which so many of my fellow citizens—ordinary men and women raised in homes of decency—abandon their values, their civility, and even their reason to follow such selfish and manipulative men.

Reading Hannah Arendt’s The Origins of Totalitarianism brings a sense of recognition as much as revelation. Her breadth of learning and depth of judgment are immense, yet her insight feels uncomfortably near. She wrote of loneliness, of the dissolution of shared reality, of the loss of what she would later name “the common world.” These, she warned, are the preconditions of tyranny. Her warning about that loss recalls a time when the common world was still carefully, even tenderly, built in classrooms.

When I taught as an educator at a Catholic junior-high school years ago, I once wrote on the blackboard—in chalk, for those were chalk days—the single word RESPECT. My pupils were told that respect, for oneself and still more for others, was the foundation of our classroom and of the larger world. It need not be earned, but it could be lost. Respect was the first principle of civilization: acknowledgment of another’s humanity, even in disagreement or uncertainty.

In my religion class, that same word deepened through Christ’s commandment: “Thou shalt love thy neighbor as thyself.” Respect, I told them, was the beginning of that love—not the sentimental kind that flatters or excuses, but the disciplined recognition that others, too, are made in the image of God. Such love is not mere emotion but moral vision. It binds community, restrains cruelty, and demands humility; for I believed then, as I do now, that if children learned that lesson, the rest would follow—discipline, fairness, empathy, and truth.

Yet today, the nation seems one in which respect has eroded into mockery, disagreement into contempt. Men and women who once prized civic decency now sneer at simple kindness as weakness and mistake public cruelty for laudable candor. Forgotten are the lessons once taught by parents and teachers—forgotten that respect is not submission but recognition, not indulgence but acknowledgment that every person bears the image of something sacred.

Arendt helps to explain part of this descent. She wrote that the ideal subject of totalitarian rule is not the convinced ideologue but the person “for whom the distinction between fact and fiction (i.e., the reality of experience) and the distinction between true and false (i.e., the standards of thought) no longer exist.” In our time, that confusion has been engineered deliberately by those who control mass media, public discourse, and civic conversation. Facts are now optional, reality malleable, and truth a commodity sold to the highest bidder. Noise replaces discernment; pundits and influencers, preachers of grievance and merchants of outrage, fill every silence until the ordinary citizen, weary of discerning, yields to the comfort of belonging. To be part of a movement—any movement—feels safer than standing alone amid uncertainty in an increasingly fragmented civic community.

But belonging comes at a cost. The price is moral collapse. Once fear replaces thought, hatred becomes easy. Once truth becomes relative, cruelty seems justified. Once self-respect erodes, submission feels like relief. It is with great grief that one watches people trade the humility of faith for the arrogance of fanaticism, the rigor of science for the comfort of superstition, the patience of democracy for the immediacy of mob emotion.

Some will say it is economics—that poverty, inequality, and insecurity drive people to such extremes. There is truth in that, but not the whole truth. Others will say it is ignorance, the failure of education. That too plays its part. Yet beneath both lies a deeper malady: spiritual exhaustion, a weariness with freedom itself. To think for oneself, to weigh evidence intelligently, to question authority doggedly—these require effort and courage. Many—perhaps most—prefer the narcotic of certainty. It is easier to be told what is true than to bear the burden of finding out responsibly.

That is why propaganda works—not because people are fools, but because they are tired, frightened, and longing for meaning. The demagogue offers them belonging, moral clarity, and enemies to hate. He tells them their failures are someone else’s fault. He gives them a cause grand enough to drown their doubts. And in surrendering to him, they mistake obedience for faith, vengeance for virtue, and ignorance for authenticity.

Hannah Arendt understood this weariness well. She observed that “mass propaganda discovered that its audience was ready at all times to believe the worst, no matter how absurd, and did not particularly object to being deceived, because it held every statement to be a lie anyhow.” That insight reaches beyond politics into the realm of spirit. When cynicism becomes habitual, truth itself grows unbelievable; when every statement is assumed false, the liar becomes prophet, and the soul, deprived of trust, welcomes its own deception.

What bewilders most is not the malice of my fellow citizens but their forgetfulness. Gone is the decency of parents, the moral instruction of their faiths, the civics once taught in schools, the respect once owed to fact, reason, and one another. Forgotten is that fear corrodes the soul and that hatred is the cheapest imitation of strength. Forsaken is the understanding that self-government depends not on leaders but on citizens—on the willingness to think, to listen, to doubt, and to care for one another.

Fifty years from now, scholars will no doubt write of these years with the detachment of hindsight. They will trace the algorithms, the demography, the disinformation networks, and the economic despair. They will find causes, correlations, and turning points. Yet they will still struggle to answer the simplest question: how did so many, knowing better, choose worse again and again?

For the manipulators, history has an answer—ambition, greed, vanity. For the manipulated, the explanation is more tragic: surrender not out of evil but out of weariness; not out of ignorance but out of fear; not because the way was lost, but because memory failed.

That is the lesson of our time. Evil will always exist; it requires only opportunity. But tyranny of the spirit—this quiet decay of conscience—thrives only when the many forget that decency is a daily act, not a tribal badge.

This reflection is written not to condemn but to plead—for remembrance. To remember what was taught when we were young: that truth matters, that kindness binds, that facts are not partisan, that faith without humility is idolatry, and that freedom demands thought.

When RESPECT was written on that blackboard years ago, it was in the belief that children were being prepared for a world that valued it. That belief endures—if enough choose to live as if it were true. For if it is forgotten, then no constitution, no scripture, no science can save us. We will have undone ourselves, not by conquest, but by consent.

Echoes of the Republic

The old fiction that America’s two major parties represent opposing interests—one for business, the other for working people—no longer persuades anyone who pays attention. Nor does the claim that they meaningfully occupy the ideological poles of right and left. The observant voter, that dwindling minority, sees that both parties have long answered to the same masters: corporations, financiers, and those who profit from the machinery of endless growth and permanent inequality. In 2024, the top one hundred billionaire families poured $2.6 billion into federal elections—one of every six dollars spent. Dark money reached a record $1.9 billion, more than double the amount in 2020. Corporate lobbying hit $4.4 billion, with Big Tech alone spending $61.5 million and employing one lobbyist for every two members of Congress. Their quarrels are theatrical. Their policies, however dressed in partisan language, converge upon the preservation of the same order.

But something darker has taken hold. The oligarchs who once influenced the system now rule it directly. They have seized one party outright, hollowed out the other through dependence on the same donors, and reduced the national contest to absurd theater. Thirteen billionaires with combined wealth exceeding $450 billion now hold cabinet positions in the federal government—the wealthiest administration in American history. The man who spent between $277 and $290 million to help elect the president—the largest individual political donation ever recorded—was rewarded with a government position granting access to Treasury Department systems containing Americans’ Social Security numbers and bank accounts. The performance conceals the deeper reality—that the constitutional balance envisioned by the founders has collapsed, not from sudden assault but from gradual surrender. We have kept the shell of the Republic while its substance has been drained away.

Today, all three branches of government serve the same masters—and it is not the people.

The Executive

On June 7, 2025, a president deployed approximately 2,000 National Guard troops and 700 U.S. Marines to Los Angeles after immigration raids sparked protests, claiming “incidents of violence and disorder…constitute a form of rebellion against the authority of the Government.” The governor actively opposed the deployment, stating local police could handle the situation. Three months later, U.S. District Judge Charles Breyer ruled the action violated federal law, writing that “there was no rebellion, nor was civilian law enforcement unable to respond to the protests and enforce the law.” Judge Breyer described the administration’s rationale as “contrived” and warned of an apparent attempt at “creating a national police force with the President as its chief.” It marked the first time since 1965 that a president deployed National Guard over a governor’s objections.

By October 2025, the president has authorized federal troop deployments to at least five American cities on fabricated claims of civil disorder, including to Washington D.C. claiming a “crime emergency” despite violent crime being at a thirty-year low, to Memphis despite crime at a twenty-five-year low, and to Portland where a federal judge found protests “generally limited to fewer than 30 people and were largely sedate.” When courts issued restraining orders, the president threatened to invoke the Insurrection Act, declaring at an August cabinet meeting: “I have the right to do anything I want to do. I’m the president of the United States.”

He orders the Justice Department to prosecute political opponents and protect allies, compiling an enemies list reminiscent of the darkest regimes of the twentieth century. On September 25, 2025, former FBI Director James Comey became the first senior government official indicted under the second Trump administration—four days after the previous federal prosecutor was fired for refusing to pursue charges he considered baseless, and four days after Trump’s former personal attorney was installed as the new prosecutor. She presented the case to the grand jury alone, without a single career prosecutor present. The president had posted on social media five days earlier: “We can’t delay any longer, it’s killing our reputation and credibility.” A grand jury probe of New York’s Attorney General stretched five months despite federal prosecutors finding insufficient evidence. Investigations were ordered into a philanthropist’s foundation for potential racketeering charges. The Attorney General stated on national television: “Whether you’re a billionaire, funding organizations to try to keep Donald Trump out of office, everything is on the table. We will investigate you.”

He threatens to revoke media licenses for unfavorable coverage and uses emergency powers as instruments of ordinary governance. After a comedian criticized the president’s supporters on September 16, 2025, the FCC Chairman appeared on a conservative podcast the next afternoon threatening license revocation. That same evening, major network affiliates announced they would not air the program, and the network suspended it indefinitely. During the suspension, the company lost close to $5 billion in market value, employees received death threats, and approximately twenty affiliate stations refused to air the program even after its return. The president stated aboard Air Force One: “They give me only bad publicity or press, and I mean, they’re getting a license, I would think maybe their license should be taken away.” The FCC Chairman followed: “I don’t think this is the last shoe to drop…the consequences are going to continue to flow.” An FCC Commissioner responded: “The FCC does not have the legal authority, the constitutional right, or the ability to revoke a license just because the president does not like what that broadcaster is broadcasting. But the threats are the point.”

On his first day in office, he declared a “National Energy Emergency” claiming “precariously inadequate and intermittent energy supply” despite government research showing fossil fuel production had reached record levels. In April, he invoked emergency powers to impose tariffs, declaring that trade relationships with “each and every country in the world” posed “unusual and extraordinary threats”—including nations he dismissed as places “nobody has ever heard of.” He declared a border emergency claiming America’s sovereignty was “under attack” despite December 2024 recording the second-smallest number of border encounters since August 2020, representing an 81% decrease from the previous year. He invoked emergency powers eight times in his first hundred days—more than any modern president in the same period—transforming what were meant to be extraordinary measures into instruments of routine policy preference.

When Congress appropriates funds he dislikes, he withholds them in defiance of the Impoundment Control Act. The Government Accountability Office issued six formal findings by September 2025 that the administration violated the law requiring presidents to spend funds as Congress appropriates. Congressional investigators estimate the administration has frozen, canceled, or fought in court to block more than $410 billion in funding—for electric vehicle infrastructure, early childhood education, school upgrades, emergency shelter programs. When challenged, the budget director dismissed the findings as “non-events with no consequence. Rearview mirror stuff.” The administration removed public access to agency funding data until a federal court ordered its restoration in August 2025. On September 26, the Supreme Court allowed the withholding of $4 billion in foreign aid just weeks before the funds would expire, despite a lower court finding the administration had no discretion to refuse spending what Congress had appropriated. Justice Kagan warned in dissent: “At issue is the allocation of power between the Executive and Congress over the expenditure of public monies.”

When statutes require Senate confirmation of senior officials, he ignores the Appointments Clause, leaving “acting” loyalists in place indefinitely. One official simultaneously served as Senate-confirmed Secretary of State and acting administrator of another agency before that agency was closed entirely and its workforce reduced from over twelve thousand to seven hundred eighteen employees. Federal courts found multiple violations of the Federal Vacancies Reform Act. Criminal defendants challenged appointments in federal court, arguing the administration’s interpretation would allow “never-confirmed, FVRA-ineligible shadow officials” with “no limits or eligibility requirements” to serve “indefinitely.” The executive branch has become not an executor of law but the law itself.

The Legislative

Congress, paralyzed by faction and captive to donor interests, has ceased to function as a coequal branch. For fiscal year 2025, it enacted zero of the twelve full-year appropriations bills required by law—the last time all appropriations passed before a fiscal year began was 1997. Instead, on March 15, 2025, it passed a continuing resolution extending the previous year’s funding levels, eliminating $15.9 billion in approved projects, and mistakenly omitting routine provisions that threatened the nation’s capital with over $1 billion in cuts.

On October 1, 2025, the government shut down. As of October 8, approximately 750,000 federal workers remain furloughed, with 420,000 working without pay. Air traffic control towers have closed due to sick calls, causing flight delays. National parks began shuttering. The Senate has failed three times to pass funding bills—on September 30, October 6, and October 8—with the Majority Leader stating the chamber would “keep voting on the same competing bills over and over.” The Speaker canceled the House’s return to Washington, keeping members in their districts, and declared: “The ball is in the court of the Senate Democrats.” The Minority Leader responded: “His members aren’t even here doing their jobs, they’ve been home for weeks.” A controversial administration memo suggested furloughed workers may not receive guaranteed back pay, contradicting a law the president himself signed in 2019. Congress cannot pass a budget without brinkmanship and shutdowns.

It cannot enforce subpoenas or conduct genuine oversight. In August 2025, the House Oversight Committee issued subpoenas for closed-door depositions to multiple former officials, including five former Attorneys General, two former FBI Directors, and various political figures. Yet courts have given little legal help to congressional committees, causing subpoena fights to drag out for years with no conclusive ability to enforce them quickly. Following a 2020 circuit court ruling, Congress lost a key option for civil enforcement and now faces three inadequate choices: referral to the Justice Department it seeks to investigate, slow and uncertain civil suits, or an inherent contempt power unused since the 1930s and described as “cumbersome, inefficient, and unseemly.” The Afghanistan withdrawal investigation exemplified these challenges, with the Justice Department’s Office of Legal Counsel claiming subpoenas were unenforceable because they interfered with presidential powers.

It legislates by continuing resolution and press release. In its abdication, it resembles not the Roman Senate of the Republic but the Senate of the Empire—still meeting, still debating, but powerless to constrain the ruler it nominally advises. Sixty-four percent of Americans believe major donors have “a lot” of influence on how members of Congress vote, compared to only fourteen percent who believe constituents have such influence. Research published in 2023 found “a robust relationship between donors and speech” in Congress, with donor activity shaping not just votes but legislative priorities and agenda-setting. One study found that sixty percent of billionaire wealth now derives from “inheritance, monopoly power or crony connections” rather than merit. These are the masters Congress serves.

The Judiciary

Most perilous of all, the Supreme Court—once the guardian of limits—has become the instrument of their removal. On July 1, 2024, in Trump v. United States, the Court grants the president immunity so sweeping that criminal accountability for official acts effectively vanishes. Chief Justice Roberts writes for the majority that presidents have absolute immunity for actions within their “conclusive and preclusive constitutional authority” and presumptive immunity for all official acts unless prosecution “would pose no dangers of intrusion on the authority and functions of the Executive Branch.” The decision covers actions “so long as they are not manifestly or palpably beyond [his] authority.” Critically, Roberts rules that courts may not inquire into presidential motives when dividing official from unofficial conduct, calling such inquiry “highly intrusive.”

Justice Sotomayor opens her dissent with words that will echo through history: “Today’s decision to grant former Presidents criminal immunity reshapes the institution of the Presidency. It makes a mockery of the principle, foundational to our Constitution and system of Government, that no man is above the law.” She concludes: “Whether described as presumptive or absolute, under the majority’s rule, a President’s use of any official power for any purpose, even the most corrupt, is immune from prosecution…In every use of official power, the President is now a king above the law. With fear for our democracy, I dissent.” A former federal judge states: “There is no support whatsoever in the Constitution or even in the Supreme Court’s precedents, for the past 200 years, for this reprehensible decision.”

In abandoning the Chevron precedent on June 28, 2024, the Court strips regulatory agencies of authority to interpret and enforce the laws Congress enacts, transferring power from the legislature to the judiciary and, by extension, to the executive the judiciary favors. Chief Justice Roberts declares that courts, not agencies, must “decide all relevant questions of law” and claims agencies “have no special competence in resolving statutory ambiguities. Courts do.” The decision overturns precedent cited in over eighteen thousand lower court decisions and seventy Supreme Court cases. Justice Kagan warns in dissent that the Court “gives itself exclusive power over every open issue—no matter how expertise-driven or policy-laden—involving the meaning of regulatory law…the majority turns itself into the country’s administrative czar.” She provides examples of technical questions courts must now decide without deference: “whether and when an ‘alpha amino acid polymer’ qualifies as a ‘protein’ under the Public Health Service Act, or whether one population of squirrels is ‘distinct’ from another under the Endangered Species Act.”

The Court declines to enforce the Impoundment Control Act or the Appointments Clause, ignoring clear statutory and constitutional text. On September 26, 2025, it rules that private parties lack standing to sue over spending law violations—effectively making the Impoundment Control Act unenforceable except by a comptroller general the executive could simply ignore. Judge Florence Pan warns in an appellate dissent: “The Supreme Court and our court have stated in no uncertain terms that the Executive, as a constitutional matter, has no authority to disobey duly enacted statutes for policy reasons. Yet that is what the majority enables today.”

On June 27, 2025, the Court rules that federal district courts generally lack authority to issue nationwide injunctions protecting non-parties from executive orders. Justice Barrett writes for the majority that such injunctions “likely exceed the equitable authority that Congress has granted to federal courts.” Justice Jackson warns in dissent: “The Court’s decision to permit the Executive to violate the Constitution with respect to anyone who has not yet sued is an existential threat to the rule of law…a zone of lawlessness within which the executive has the prerogative to take or leave the law as it wishes.” Rights now depend on geography and litigation status. For the first time in modern history, constitutional protections may vary by state depending on whether parents sued.

Through emergency orders on its shadow docket, the Court allows the president to fire officials whom statutes protect from at-will removal—commissioners of independent agencies that Congress deliberately insulated from political control. On September 22, 2025, the Court grants full review signaling likely overturn of the 1935 precedent protecting such officials. Justice Kagan dissents, writing that emergency orders reveal “how that eventual decision will go” and criticizes “the impatience to get on with things—to now hand the president the most unitary, meaning also the most subservient, administration since Herbert Hoover (and maybe ever).”

It strikes down precedents by ideological fiat while leaving standing decisions that expand corporate and executive dominion. What was once judicial review has become judicial complicity. Legal observers characterize the Court’s current term as “executive power, executive power, executive power,” noting the Court’s decisions “may be fueling Trump’s maximalist approach to executive power” in 2025.

Thus the separation of powers, the very architecture of the Constitution, exists now only as echo. The branches that were meant to check one another instead reinforce one another’s dereliction. Congress surrenders; the president seizes; the Court sanctifies. The forms persist—elections are held, opinions are issued, sessions convene—but their meaning is gone. We recite the rituals of democracy while living under the logic of autocracy.

The timeline of 2025 makes visible what might otherwise remain abstract. In June, federal troops deployed to Los Angeles over a governor’s objections—a federal judge would later call it an attempt at “creating a national police force.” In September, the Justice Department indicted a former FBI Director four days after the president’s personal attorney was installed as prosecutor. That same month, the Supreme Court allowed the administration to withhold $4 billion in congressionally appropriated funds, while Justice Kagan warned of executive power unchecked. By October, the government had shut down, 750,000 workers furloughed, and Congress had passed zero of its twelve required appropriations bills. The oligarchs who funded this transformation—thirteen billionaires in the cabinet, one man’s quarter-billion-dollar investment yielding a government position with Treasury access—now govern directly. The forms persist: courts issue rulings the executive ignores, Congress meets but cannot fund the government, elections are held but determined by billions in dark money. What was constitutional architecture has become constitutional theater.

It did not happen overnight. For decades, both parties courted the same wealth, privatized public life, and distracted voters with culture wars while dismantling the civic foundations beneath them. Oligarchic money captured the means of communication, turning news into spectacle and grievance into commodity. In 2024, billionaire wealth grew by $2 trillion—$5.7 billion per day, three times faster than the previous year—creating 204 new billionaires, nearly four per week. Meanwhile, median household income increased just $1,040, a statistically insignificant change, remaining essentially flat compared to pre-pandemic levels. The top one-tenth of one percent saw income growth of 1,003% from 1979 to 2021 while the bottom twenty percent experienced 132% growth—meaning top earners’ incomes grew 7.6 times faster. The top ten percent of earners now own 66.6% of all wealth.

Yet on his first day in office in 2025, the president signed executive orders declaring war not on this inequality but on diversity programs, defining sex as “immutable biological classification,” and mandating only two gender options on federal forms. Within two weeks came orders banning transgender military service, pardoning abortion clinic protesters, and threatening to withhold education funding from schools allowing transgender athletes in women’s sports. Five hundred seventy-five anti-LGBTQ state bills were introduced in 2025, with fifty-four passing into law. Twenty-seven states now ban gender-affirming care for minors, affecting 40% of transgender youth. The Attorney General launched a “Civil Rights Fraud Initiative” to prosecute diversity programs while the Civil Rights Division lost sixty percent of its workforce.

When discontent grew, anger was redirected away from the architects of inequality toward the scapegoats of convenience—immigrants, minorities, the powerless. A survey of thirty-six countries found sixty percent of respondents identified “rich people having too much political influence” as the primary cause of inequality, and sixty-six percent of Americans want major economic system changes or complete reform. Yet analysis of the president’s inaugural address and major speeches found he “spent most of his time on the ‘invasion’ of illegal immigrants” and “surprisingly had little to say about his economic plans,” focusing instead on what he termed a “revolution of common sense” emphasizing cultural grievance. Greed, hatred, and fear again proved their ancient utility: they divide the governed and unite their governors.

The result is the government we now inhabit: a Republic that remembers its own name but not its meaning. The Constitution functions as civic décor—invoked ceremonially, ignored in practice. Statutory law becomes optional, precedent disposable, truth negotiable. The president acts; the Court justifies; Congress applauds or cowers. The citizen, bewildered and exhausted, retreats into private life, convinced that participation is futile.

And yet, elegy need not end in silence. The very act of recognizing loss is the beginning of renewal. What has been hollowed out can, in principle, be refilled. But it cannot be refilled by faith in institutions that have already abdicated their purpose. It must begin where the Republic began—in the conscience and courage of ordinary citizens who refuse to mistake ritual for reality. Renewal, if it comes, will come not from those who rule but from those who remember what ruling was meant to serve.

For now, we inhabit echoes. But if we still possess the capacity to listen—to hear the faint music of the Republic beneath the noise of power—then the silence need not be permanent. The dance may yet begin again, not at the command of the puppet master, but when the people cut their strings and remember they were never meant to dance to another’s tune.

The Peril and Promise of Models: Utopia, Economy, and Theology


Pieter Bruegel the Elder, The Tower of Babel (c. 1563)
Pieter Bruegel the Elder, The Tower of Babel (c. 1563, oil on panel)
Kunsthistorisches Museum, Vienna

Utopias, like theoretical economic models and theological constructs, are among the most daring expressions of human thought. Each arises from an impulse toward order and improvement, born of the conviction that the present is insufficient and the future can be shaped. Yet despite their elevated origins, these frameworks call to be eschewed—not for the good they propose, but for the horrors they have enabled when unmoored from humility and constraint.

The history of ideas is littered with systems that began in hope and ended in terror. Plato’s Republic, with its philosopher-kings and rigid class hierarchy, inspired centuries of authoritarian dreams. Soviet central planning promised rational allocation but delivered famine and repression. The Puritan theocracy in Massachusetts Bay sought godly perfection but produced witch trials and exile for dissenters. Each began as a vision of human flourishing—the utopian city, the rationalized economy, the purified creed—yet furnished the blueprints for regimes of control.

Nor is such danger confined to leftist excesses or theological zealotry. In Chile, the 1973 overthrow of Salvador Allende led not only to political violence, but also to the forceful imposition of a radical free-market model under General Pinochet, guided by economists trained in the Chicago School. The result was economic restructuring praised by some for its efficiency, yet experienced by many as immiseration and repression. Here, too, theory eclipsed humanity. Market mechanisms became commandments; dissenters were not debated but disappeared. What was billed as liberation through market freedom became another apparatus of dominance—less visible, perhaps, but no less brutal. The lesson is not partisan, but perennial: when theory is elevated above persons, systems serve themselves.

Elevated to ideology, models cease to be guides and become chains. They offer certainty in place of inquiry, coherence in place of complexity, and purpose in place of personhood. What begins as vision hardens into decree; what is meant as a lens becomes law. Mao’s Great Leap Forward exemplified this transformation: an economic model promising industrial prosperity became an unyielding doctrine that cost millions of lives when reality refused to conform to theory.

When the model becomes sacred, deviation becomes heresy. And where heresy is named, there follow inevitably the commissars, the inquisitors, the doctrinaires—those who patrol the borders of the permissible. Stalin’s show trials eliminated those who questioned economic orthodoxy. Both Catholic Inquisitions and Protestant persecutions took inhuman measures against those who strayed from their respective versions of theological purity. McCarthyism destroyed careers in service of ideological conformity. All operated in service of the model, the path, the “truth”—though truth, in such hands, is no longer a horizon toward which one travels, but a cudgel with which to enforce obedience. And perhaps there is no final truth to be had, only a multiplicity of partial illuminations, glimpsed through the mist, refracted through fallible minds.

And yet, it would be a grave error to reject these models wholesale. A utopia, though unattainable, directs the gaze beyond the immediate—Martin Luther King Jr.’s “Dream” inspired civil rights progress precisely because it painted a picture of what America could become. A well-crafted economic model brings coherence to chaotic phenomena: Keynesian theory, whatever its limitations, helped navigate the Great Depression by providing a framework for understanding how governments might respond to economic collapse. A theological vision offers moral orientation and poetic resonance—liberation theology in Latin America, despite its political complications, channeled Christian teaching toward concrete concern for the poor and oppressed.

When held lightly—non-dogmatically, open to revision, aware of their limits—such models are not prisons but tools. They help us navigate complexity, but they must never be mistaken for the complexity itself. The Chicago School economists who influenced policy in the 1980s offered valuable insights about market mechanisms, but when their models became gospel rather than guides, the result was often ideology that ignored market failures and social costs.

The question, then, is one of balance. Can aspiration be disentangled from absolutism? Can man dream without dictating, model without mastering, believe without binding? This is no easy task, for humanity is rarely a creature of balance. We veer, we commit, we grasp too tightly. The same revolutionary fervor that toppled the Bastille eventually devoured its own children in the Terror. But the remedy is not the renunciation of vision; it is the cultivation of humility within vision. It is the refusal to equate map with territory, model with meaning, doctrine with destiny.

If balance is the ideal, then it must rest not on detachment but on a deeper fidelity—one that refuses both rigidity and relativism. This is not a call to valueless existence, but to the most valued existence—one that honors core commitments through responsive attention rather than rigid prescription. The danger lies not in caring deeply about human flourishing, justice, or freedom, but in believing we possess the universal formula for achieving these goods. True fidelity to our highest values often requires abandoning our preconceptions about how they must be realized. It demands constant attentiveness to circumstances, genuine openness to what the moment requires, and the intellectual courage to adjust course when reality refuses to conform to our expectations. The principled life is not one that follows predetermined blueprints, but one that remains alert to the irreducible complexity of human need and the ever-changing demands of genuine care.

To live without models is to drift. To live by them uncritically is to be enslaved. Wisdom lies in the middle path: to aspire without illusion, to theorize without tyranny, and to seek the better without forgetting the cost of the best. In this fragile equilibrium lies the noblest promise of human reason—not to control the world, but to understand it more justly, and to live within it more wisely. And in that wisdom, to leave room for the truth that ever escapes us.

Elegy for the Automatons: A Reflection on Political Decline in the Orwellian State


The Disquieting Muses by Giorgio de Chirico
(1916-18, oil on canvas)
The Disquieting Muses (1916-18) by Giorgio de Chirico
(97.16 cm × 66 cm, oil on canvas)

Preface

This poem, Elegy for the Automatons, was inspired by George Packer’s article The Hollow Men, which appeared in the May 2025 issue of The Atlantic. Packer’s article examines the political and moral collapse of certain American officials—Speaker Mike Johnson, Senator Lindsey Graham, and Secretary of State Marco Rubio—who, once defenders of democratic principles, surrendered themselves to the inverted realities demanded by Donald Trump’s authority and his increasingly Orwellian authoritarian state.

Echoing the pivotal scene in Orwell’s 1984 where a Party orator is handed a note and instantly redirects his vitriol toward a different enemy “mid-sentence, without a pause,” Packer documents how key Republican figures performed their own breathtaking reversal on Ukraine policy, and describes how these officials pivoted instantly from celebrating Ukraine’s resistance to Russia’s aggression to denouncing Ukraine as the enemy—all in service to Trump’s shifting personal allegiances and contempt for democratic values.

Packer also invokes Henri Bergson’s insight that the mechanical within the human evokes both laughter and horror. Yet what he describes transcends mechanical reflex: it is the slow hollowing-out of conscience itself. Once-thoughtful men become fluent automatons, mouthing words disconnected from belief, loyalty, or memory.

This poem seeks to render in elegiac form the sorrowful descent of a free polity into ritualized untruth, and the transformation of human beings into instruments of submission.


“We are the hollow men
We are the stuffed men
Leaning together
Headpiece filled with straw. Alas!”

— T. S. Eliot, The Hollow Men

Elegy for the Automatons

In the year when the hollowing began,
and Orwell’s warning stirred too late,
it came not by fire nor iron decree,
but smiling, in the face of one man.
He bore no heavy crown, no burning sword;
only the gift of inversion:
truth was a lie, loyalty a whim,
freedom the mask of power.
A man for whom cruelty was a virtue,
and truth a broken toy at his feet;
a man who measured loyalty by abasement,
and called the strong weak and the weak strong.

Under his gaze, the names of enemies blurred,
history curled back on itself like smoke;
words, having lost their anchor, floated
as banners torn from any mast.
And a people once proud of remembering
forgot that they had ever known another day.

From this hour of unmooring
emerged the hollowing of men.

Johnson, first among the fallen,
fumbled for strength among hollow phrases,
mouth heavy with the weight of borrowed words.
Behind his thickened glass, a flicker died—
and he mistook its ashes for light.

Graham, quick to find the favor of the wind,
circled the ruin with the laughter of forgetting,
shedding oaths like old garments,
spinning from vow to vow as a moth to a dying flame,
faithless to all but the empty crown of belonging.

Rubio, once proud in the defense of liberty,
sank into the yellow chair of forgetting,
listening to the slow departure of his own voice.
Once he cried for the dignity of nations;
now he stitched the banners of surrender with empty hands.

Thus were men unmade,
not by terror, nor by war,
but by the patient grinding of truth into noise,
by the slow machinery of convenience and fear.

And we, who watched,
sang no hymns for these men,
built no statues to mark their days.
They passed like shadows over a broken dial,
automatons grinding down the hour,
till even the dust forgot their tread.


U.S. Secretary of State Marco Rubio, February 28, 2025 — slipping deeper into the hollowing of the soul.
U.S. Secretary of State Marco Rubio, February 28, 2025 — slipping deeper into the hollowing of the soul.

The Second Why: Authority, Suppression, and the Death of the Questioner

Prefatory Note

In The First Why, I sought to explore the sacred trembling of humanity’s earliest question—the moment when consciousness dared to disturb the hush of creation. There, I argued that the act of questioning was not a fall from grace, but the beginning of wisdom, the awakening of wonder, and the first movement toward meaning.

This essay, The Second Why, turns from the theological to the historical, the philosophical to the political. It examines the ancient and recurring pattern by which those in authority, threatened by the murmur of the question, have sought not merely to answer but to silence it—sometimes by exile, sometimes by imprisonment, sometimes by death, and sometimes by the corrosion of meaning itself.

If The First Why was the breath before the question, The Second Why is the cost of speaking it aloud.


William Blake, The Ancient of Days (1794), frontispiece to Europe a Prophecy: a vision of creation measured, and mystery confined.
William Blake, The Ancient of Days (1794), frontispiece to Europe a Prophecy: a vision of creation measured, and mystery confined.

I. The Question That Threatens

In the hush before thought, in the stillness before speech, there stirred a murmur—the first Why.

In The First Why, I sought to explore that primal trembling: the moment when consciousness first turned inward upon itself and outward upon the world, daring to ask what had not been asked. Yet if that first question marked the birth of wonder, it also, inevitably, sowed the seeds of fear. For in every age thereafter, those who have sought to guard power have found their greatest threat not in armies nor in weapons, but in the fragile, defiant utterance of the questioner.

Throughout history, the act of questioning—not the conclusions it might yield, but the mere audacity of inquiry—has been regarded by authority as a mortal transgression. Again and again, societies have answered the quiet and insistent “Why?” with the grim decree: “Thou shalt surely die.” Whether whispered in the Athenian marketplace, charted among the stars, recorded in forbidden books, or muttered in the corners of censored universities, the question has been met with exile, imprisonment, silencing, and execution.

The pattern is ancient and unrelenting. Socrates, forced to drink the hemlock; Galileo, commanded to renounce the stars; the Inquisition’s pyres; the Nazi bonfires of thought; the gulags swallowing dissenters; the purges and bans now rising anew in the name of security, patriotism, or purity. In every case, the underlying offense is the same: the refusal to leave the hush undisturbed.

In what follows, I will trace the political, historical, and theological burden borne by those who dare to ask. For the suppression of the questioner is not merely an incidental cruelty, but the essential mark of an authoritarian impulse. To disturb the hush is to call into doubt the inevitability of power, the permanence of truth, the sanctity of the given order. Thus, the first Why was not merely a beginning. It remains a perpetual provocation—an act of revolution still echoing, and still condemned, across the centuries.

II. Historical Pattern: The Death Sentence for the Questioner

The history of civilization is marked not only by the questions that advanced knowledge, but by the relentless attempts to silence those questions and destroy their askers.

Socrates, that midwife of inquiry, was sentenced to death not because he espoused a particular heresy, but because he taught the youth of Athens to question the established wisdom of the city. His crime, ultimately, was to disturb the hush.

Galileo, peering through a telescope toward the stars, disturbed a cosmic silence maintained by theological decree. It was not heliocentrism itself that threatened the authorities—it was the precedent that nature, rather than authority, might answer the question.

The Inquisition institutionalized terror against those who inquired beyond the sanctioned bounds, who sought to hear a different resonance in scripture or reason.

The Nazi regime, recognizing the existential threat posed by free inquiry, did not merely censor books—it burned them, seeking to annihilate the memory of questioning itself.

The Soviet Union consigned dissenters to gulags not because their ideas were dangerous in themselves, but because their questioning undermined the infallibility of the Party’s pronouncements.

From the gulags of the Soviet Union, the pattern unfurled still further eastward.

In Maoist China, the Cultural Revolution unleashed an orchestrated assault on memory and inquiry: libraries ransacked, teachers denounced, ancient traditions obliterated in the name of ideological purity.

Today, under the reign of Xi Jinping, that spirit persists: a resurgence of suppression masquerading as stability. Re-education camps, purges of dissenters, the silencing of Tibetan voices, the systematic erasure of Uyghur culture—all stand as testament that the death sentence for the questioner is not an artifact of the past but a method renewed in our own day.

Nor is this pattern confined to other shores.

In contemporary America, the same ancient reflex stirs. Books are banned from public libraries under the guise of protecting the young; universities face funding threats unless they conform to ideological demands; scientific research in fields such as climate change and public health is censored, altered, or silenced.

The Department of Defense has scrubbed the achievements of minority service members—Tuskegee Airmen, Navajo Code Talkers, Medal of Honor recipients—from public websites, erasing memory itself in service of a homogenized narrative. Students at Pentagon-operated schools have sued for the restoration of forbidden books and histories, fighting against the burial of truth.

The administration has attacked the free press, threatened the licenses of broadcasters who report unfavorably, and sought to strip public media of its funding.

At the same time, Diversity, Equity, and Inclusion (DEI) initiatives have been dismantled across the federal government, corporations, and law firms—silencing efforts to reflect a fuller human story.

This temptation is not confined to any one nation or ideology. Across Latin America under military juntas and authoritarian leaders, across the Middle East under rigid theocracies, across Africa under autocratic regimes, the suppression of questioning has reappeared, adorned in different garments, but always driven by the same ancient fear.

It is not a flaw of one party or one epoch. It is a perennial temptation: the temptation of all power to silence what it cannot control.

III. The Keepers of the Keys: Monopoly of Truth and the Death of the Question

Yet the suppression of questioning is only part of the authoritarian project. Its deeper ambition is the monopolization of truth itself.

Authority, when it turns tyrannical, declares not merely that certain questions must not be asked, but that the answers have already been determined, possessed, and sealed.

The rulers, the priests, the inquisitors, the commissars—each claims the sacred keys: the key to salvation, the key to justice, the key to moral righteousness. Good becomes what they pronounce; evil becomes what they forbid.

There is no longer a living search for meaning—only a mandated adherence to the truths held by the gatekeepers.

To question is not simply to err; it is to betray the natural order as they have defined it.

This monopolization is rooted not merely in political expediency but in an ancient theological distortion. In the story of Eden, as handed down by scribal hands shaped by authority, the knowledge of good and evil—the living tension of discernment—is forbidden. The human capacity to navigate complexity is recast as sin; the hunger for understanding becomes rebellion.

Thus the pattern is sanctified:

Only those who possess the keys may speak.

Only those who serve the keepers may think.

The rest must accept silence or accept exile.


Interlude: The Flattening of Knowledge—From Merism to Dualism

In the ancient myth, the Tree offered not a simple dichotomy but a totality: the knowledge of good and evil—the full sweep of moral discernment, the wholeness of moral understanding.

This fullness, this richness, could not be tolerated by those who would rule. Thus the merism was flattened into dualism: Good became what the rulers commanded; evil what they condemned.

The tree of knowledge was not destroyed; it was redefined.

The living dynamic of discernment was replaced with dead certitude.

The gift of discernment became a forbidden fruit.

The complexity of moral vision was narrowed to the dictates of authority.

Thus was the wonder of knowledge itself corrupted, stripped of its vitality, pressed into the service of domination.


IV. The Usurpation of Wonder: Authority’s Theft of Creation

In suppressing the question, in flattening knowledge, and in monopolizing truth, the authoritarian spirit commits not merely political crimes but spiritual ones. It usurps the wonder of divine creation itself.

Creation was never intended as a dead thing, frozen into rigid forms. It was meant as a living, breathing mystery—an invitation to seek, to discern, to wonder.

By claiming sole possession of truth, by forbidding inquiry, authority places itself above the living act of creation, mocking and profaning it. It substitutes its brittle edicts for the breathing Word; it erects idols of certainty in the place of the living search for truth.

Thus, the authoritarian repeats the ancient blasphemy:

Denying the image of God in the questioner,

Denying the breath of the Spirit in the seeker,

Denying the sanctity of wonder.

To defend the right to question is therefore not merely a political duty. It is an act of fidelity to the structure of creation itself.

V. Silencing the Search, Silencing the Finding

Authoritarianism, in its most persistent form, does not merely seek to silence answers it dislikes. It seeks to silence the very act of searching.

The question, the seeking, the wondering—these are intolerable because they suggest that truth is not yet fully possessed, that knowledge is not complete, that authority is not absolute.

Thus, authoritarian power strikes first at the searchers: the scientists, the philosophers, the journalists, the seekers of every kind.

Yet where seekers persist, and truth is found despite them, the authoritarian hand strikes again—this time at the truth itself. Inconvenient findings are erased from records, public data is withdrawn from view, scientific reports are rewritten to serve political ends.

The silencing extends from the human act of questioning to the very realities those questions uncover.

So it has come to pass in our own time: climate science censored, health research distorted, public knowledge reshaped not by the unfolding of discovery but by the fiat of rulers.

In this, the authoritarian spirit reveals its deeper fear: not merely that questions might arise, but that truth might emerge—and stand beyond its grasp.

VI. The Collapse of Meaning: When Words Are No Longer Words

Perhaps the most chilling expression of authoritarianism is not the silencing of speech but the disintegration of meaning itself.

When a government refuses to comply with a Supreme Court order—one plainly written, unambiguous in its demand—by claiming that it does not say what it says, we enter a realm beyond censorship. We enter a space where words no longer signify; where legal language is emptied of content and refilled with the will of power.

This is not merely a constitutional crisis. It is a metaphysical one.

The shared meanings that allow a society to function, to reason, to hold power accountable—these are dissolved.

And in their place arises a new doctrine: that truth is not what is said, but what the ruler claims was meant.

In such a world, there are no longer laws—only declarations. No longer language—only slogans. No longer truth—only the assertion of power over meaning itself.

VII. The Eternal Struggle to Disturb the Hush

The first Why was not a mistake. It was the beginning of the journey, the necessary shattering of silence, the first movement toward wonder.

Those who fear the questioner seek to stop the world from becoming, to freeze it into the shape of their own certainties. They usurp creation itself, not out of strength, but out of terror—the terror that their towers of power might crumble under the lightest whisper of a question.

Yet not all authority need fear the question. Rightly ordered authority—whether of parent, teacher, judge, or priest—can nurture questioning, guiding it without silencing it, guarding freedom without abandoning wisdom.

It is not authority itself that is the enemy of the question, but the corruption of authority into the idolatry of its own certainty.

Nor is the impulse to question so easily extinguished.

Though libraries burn, though words are twisted, though questioners are exiled or slain, the Why rises anew. It survives in secret conversations, in hidden manuscripts, in the defiant wonder of each generation that refuses to accept silence as its inheritance.

To ask Why is to affirm the livingness of being.

To defend the questioner is to defend creation.

To disturb the hush is to proclaim that the world is not finished, that meaning is not the possession of the powerful, that wonder still breathes.

The light shines in the darkness, and the darkness has not overcome it. (John 1:5)