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Widespread use of the word “meritocracy” may only be possible in the world it describes. British sociologist and former Labour Party official Michael Young coined the term in a 1958 satire as a sly alternative to aristocracy, clumsily mixing Latin (mereo: to deserve) with Greek (kratos: power, rule). Young’s friend, a classicist, warned he would be “laughed to scorn” for employing such a barbarism. Her caution was, sadly, optimistic.

Nonetheless, meritocracy’s advocates have attempted to supply it with a noble lineage. Vivek Ramaswamy, the Republican nominee for governor of Ohio and former presidential candidate, is convinced the 20th-century term is central to the American experiment going back to 1776. Palantir’s Jordan Chandler Hirsch likewise argues that America was “born meritorious,” defining meritocracy as when government and society operate through objective measures of “quality and talent, open competition based on fair play, and ruthless disinterest in any other factor.”

Thirty-two Cubans died when American forces entered Caracas on January 3, 2026, to capture Nicolás Maduro. Cuba and Venezuela are more than a thousand miles apart. Why were Cubans dying in defense of Maduro? How did a small Caribbean island become so deeply invested in the survival of another country’s dictatorship?

To answer those questions, we have to go back nearly seven decades to a revolution that promised liberation but spent a lifetime exporting authoritarianism and reshaping the politics of an entire hemisphere.

From the moment he seized power in 1959, Fidel Castro knew that the survival of his revolution depended on its spreading throughout South America. In the years that followed, Havana trained Marxist guerrillas across Latin America, dispatched troops to fight Soviet proxy wars in Africa, supported Syria in its war against Israel, and embedded intelligence officers inside allied dictatorships. Today, it’s widely reported that Cuban nationals are fighting alongside Russian forces in Ukraine.

The American Mind’s podcast is a weekly conversation with Ryan Williams, Spencer Klavan, and Mike Sabo devoted to uncovering the ideas and principles that drive American political life. Stream here or download from your favorite podcast host.

Groypers, Grifters, and the GOP: Florida’s Primary Election | The American Mind Podcast

Florida is conducting a primary election to pick Governor Ron DeSantis’s conservative successor. President Trump’s choice, Representative Byron Donalds, leads in the polls. Opposing him, political newcomer James Fishback leads a young, online centric and anti-Israel platform. Meanwhile, the Left coalition continues its reckoning with Woke, reordering to capture populist, pro-Gaza, and anticapitalist energy. Plus, backlash against Big Tech: data centers, Flock cameras, and more!

An old, not to say ancient, debate among certain scholars is whether and to what extent the American Founding was ancient versus modern. That is to ask: to what extent, if any, was ancient political philosophy not only an inspiration to the American founders but actually incorporated into the regime they built? This issue rises well above a mere scholarly controversy over “sources” and goes to the heart of what kind of regime the American founders were trying to build, to what America is.

To sum up as briefly as possible, one view holds that the American regime is purely modern—that is, derived wholly and self-consciously from modern political philosophy. For instance, the influential political scientist Joseph Cropsey declared America “an arena in which modernity is working itself out” and “the microcosm of modernity, repeating in its regime, on the level of popular consciousness, the major noetic events of the modern world.” Those who hold this view tend to conclude that this origin makes America, and a fortiori Americans, “low but solid,” concerned more with comfortable self-preservation than with the soul.

A little over a year ago, General Mills, maker of Trix and Lucky Charms, promised to pull synthetic dyes from all its U.S. cereals and school foods by the summer of 2026, and from its whole retail line by the end of 2027. Kraft Heinz made the same pledge days earlier, while Nestlé USA, Conagra, and Tyson followed with similar commitments.

Nobody forced them. They read the room.

The room had changed because of one man: Robert F. Kennedy Jr. The Secretary of Health and Human Services has transformed how Americans think and talk about health policy. For years, Washington rightly worried about access to affordable care, especially in troubled federal programs like Medicare and Medicaid. Kennedy took on a bigger task: making Americans healthier.

At the outset of Marco Rubio’s tenure as Secretary of State, his department introduced a new paradigm for U.S.-European relations: civilizational alliance. Rubio and his aides have persistently sought to remind Europe that our relationship is based not merely on trade deals and defense agreements, but ultimately on a shared Western anthropology and history.

Rubio’s July 4 message declared,

[America’s] seeds were planted by the philosophers of Athens, the imperial majesty of Rome, the monks and kings of medieval Christendom—centuries of European exploration, science, faith, and restless ambition finally unleashed from every constraint on the boundless American frontier. America was the destiny of an entire civilization.

On foreign policy, Washington agrees on almost nothing. How much or whether to arm Ukraine, how hard to push Israel, what to do about Iran—these questions split both parties. But one issue cuts across the partisan divide with something close to consensus: China is the greatest strategic challenge of our era, and America must prevail.

That consensus is both practical and ideological. Unlike when our competition with the Soviet Union during the Cold War was mostly measured in missiles, ships, semiconductors, and satellites, our competition today with China is mostly measured in economic growth, minerals, manufacturing, and supply chain security. In both cases, the ultimate competition is between a nation built on freedom and limited government and one built on command and control.

The parallel runs deeper than most people appreciate. When America competed against the Soviet Union, we did not try to out-Soviet the Soviets. We did not build a command economy to match theirs. We built a freer one, trusted it to outperform, and won. The technologies that defined American victory—GPS, the microchip, the internet—were byproducts of a freedom-driven competition that unleashed American ingenuity at a scale no command economy could match.

And yet the temptation to abandon this system is growing stronger.

Readers familiar with Dr. Seuss’s classic, The Cat in the Hat, will remember the twin chaos agents Thing 1 and Thing 2. “‘These Things are good Things,’” the Cat reassures the children whose mother has inexplicably left them under the supervision of a fish. “‘They are tame. Oh, so tame! / They have come here to play.’” The Things briefly feign innocence, then quickly reveal themselves to be marauding imps, knocking over nightstands and ruining the linens. “I do not like the way that they play!” says the son of the house.

Now here comes Woke 1 and Woke 2. “Woke 1 was crazy,” said U.S. Representative Alexandria Ocasio-Cortez, quoting an unnamed city councilman in a viral interview for ABC. The congresswoman sheepishly acknowledged that Americans did not like the way Woke 1 played out, while also implicitly announcing that there will soon be, or already is, a Woke 2. And it will be tame. Oh, so tame!

There is, in fact, a new version of wokeness in the making. But just as Thing 2 was fundamentally identical to Thing 1, Woke 2 will not be any different in essence from Woke 1. They are both here to upend the furniture. Wokeness in all its forms is grievance politics. Its central idea is that an injustice lies at the heart of America and must be corrected to atone for the historical misery inflicted on groups of innocents.

The Right should pursue politically feasible policies that will help create a better environment for family formation. Producing more marriageable men and women includes cultivating the former’s virtue and confidence and encouraging the latter to make marriage and motherhood a higher priority.

These policies should appeal to reliable Republican voters without worrying whether they offend reliable Democratic voters. They should also help advance the broader MAGA agenda, defined by defending those putting down roots in America, encouraging republican virtues and self-government, and raising children to responsible adulthood.

In short, this agenda should form self-governing men and women who can become the backbone of an electoral coalition capable of ruling.

The American Mind’s podcast is a weekly conversation with Ryan Williams, Spencer Klavan, and Mike Sabo devoted to uncovering the ideas and principles that drive American political life. Stream here or download from your favorite podcast host.

AOC Goes from Woke 1 to Woke 2: A New Left Coalition Forms | The American Mind Podcast

“Woke One was crazy.” Alexandria Ocasio-Cortez, questioned this week on ABC about a fellow Democratic Socialist’s call to cancel Thanksgiving in 2020, rolled out a new messaging strategy for the Left. Woke 2 will try to distance itself from COVID-era messaging while still demanding that America be transformed to suit its latest grievance coalition. Plus: inflation of the racial oppression narrative, and the purge of liberal arts colleges.

New York City Mayor Zohran Mamdani, who exemplifies the growing red-green alliance in the United States—he is a member of the Democratic Socialists of America (DSA) and a follower of Twelver Shiism, the apocalyptic state religion of Iran—has been in office for little more than seven months. But he’s already made it clear what this confluence of radical ideologies means in practice: manufacturing scapegoats and fomenting class, racial, and religious hatreds. In this, Mamdani is following a political playbook used by both Communist and Islamist regimes to advance revolutionary aims.

With the 52nd anniversary of Richard Nixon’s resignation, his reputation is experiencing a resurgence—especially among younger generations.

For example, in just the past month and a half, at least a half-dozen articles have examined Nixon’s legacy. There was Tim Rice’s Daily Wire article, “How The Kids Learned To Love Richard Nixon,” which ends with this sentence: “Maybe Nixon wasn’t a relic come too late, but a visionary come too early. Maybe his time is now.” Frontier Magazine published a cover story by Blaze Media Editor-in-Chief Christopher Bedford, “The Once and Future Nixon.” Then there was Philip Wegmann’s full-page Wall Street Journal feature, “Young Conservatives Have an Unlikely New Icon: Richard Nixon,” which characterizes me as “the main architect of modern Watergate revisionism.”

For 80 years, American science has operated under the Vannevar Bush model that was established in the wake of World War II. In his 1945 report, Science, the Endless Frontier, Bush argued that the government should fund “curiosity-driven basic research,” with panels of peer scientists choosing which projects deserved financial support. His goal was not merely to subsidize scientists’ intellectual whims without regard for visible applications, but to secure American technological supremacy by developing fundamental knowledge before its practical uses were apparent. In practice, however, Bush’s vision mutated into a bloated, risk-averse bureaucracy split between government and universities, stifling the very innovation it was designed to foster.

After eight decades, the weaknesses of Bush’s project-grant model are clear. As the White House Office of Science and Technology Policy (OSTP) points out in its new report, academic researchers spend up to half their time writing, formatting, and defending grant proposals rather than actually doing science. Moreover, because review panels naturally gravitate toward proven concepts, researchers are incentivized to propose incremental work that is guaranteed to succeed, often because they have already accomplished it.

America is engaged in negotiations to end the war in Iran on terms favorable to the United States. It is difficult to believe this will be achieved through negotiations alone, however hopeful President Trump is about the prospects. Like many Americans, the president wishes to bring this war to a close. After all, America is not the policeman of the world. Nor are we the protector of the Middle East.

When the United States spends the blood and treasure of the American people, we do so for the good of the American people. This is both the beginning and the end of President Trump’s strategic view of the war in Iran. Although other very high-priority policies must be carried out—the deportation of 25 million illegal aliens that came during the Biden Administration, for starters—this war must be prosecuted to a satisfactory conclusion for the United States.

President Trump does not see the war in Iran as a diversion from America’s true interests, as many of his critics on both the Left and the Right insist. He sees it as one front in a larger world war that America did not choose but needs to fight and win.

Every political community needs its story. It needs an account of itself, its heroes and villains, its founding wounds and saving deeds. The public does not merely remember these things but also reinforces them by making them a template for education, teaching the young what is noble, what is shameful, what must be revered, and what must never be permitted to return. This is not simply propaganda. It belongs to political life. No polity can live by disembodied ideals alone, and no people can endure without memory, piety, gratitude, and shared attachments.

The difficulty begins when people start to forget that their sacred story, however reflective of the truth it may be, is nevertheless a parable or a narrative about justice, not justice itself.

The American postwar consensus is such a story, and one that has been generating a fair amount of controversy of late. This consensus is not merely the historical fact that the United States and its allies defeated Nazi Germany and Imperial Japan, or the moral fact that this was a good thing. Nor is it merely the institutional settlement that followed the war: Bretton Woods, the United Nations, NATO, the national security state, the administrative welfare state, and the open-ended commitment to upholding the liberal international order. At its deepest level, the postwar consensus is how America came to understand itself under Franklin Roosevelt.

The obituary for the Trump State Department’s efforts against “Far-Left Terrorism” (FLT) may have been premature. The Washington Post—from its lofty position as stenographer for the federal bureaucracy—declared the State Department’s Ministerial on the Resurgence of Political Terrorism a flop before it even began. Anonymous sources lined up to chortle that it was a waste of time and was intended only as public spectacle. According to the credentialed experts popular with the Post, the threat of far-left violence exists only in the minds of the president and his supporters.

The American Mind’s podcast is a weekly conversation with Ryan Williams, Spencer Klavan, and Mike Sabo devoted to uncovering the ideas and principles that drive American political life. Stream here or download from your favorite podcast host.

Catastrophe at Cambridge – Jason Arday and the Scandal at DEI | The American Mind Podcast

Jason Arday, who rocketed to academic stardom as the youngest black professor at Cambridge, now faces claims that his PhD thesis contains plagiarism. That’s not all: huge portions of his story seem likely to be fabricated, from a supposed brain surgery days before his defense, to an appearance on the documentary Seven Up. But is Arday really the problem? It seems the institutional decay goes much deeper. This week, hosts Spencer and Mike discuss the necessity of a reckoning in the academies. Plus: is America having a Catholic moment? Or is she an irrevocably Protestant nation?

The post Catastrophe at Cambridge – Jason Arday and the Scandal at DEI | The American Mind Podcast appeared first on The American Mind.

When the Supreme Court struck down President Trump’s birthright citizenship executive order in Trump v. Barbara, it settled for now in the courts who becomes a citizen at birth. It did not settle—and could not settle—whether American citizenship may be bought and sold.

It remains well within the power of Congress and the president to shut down the contracts, clinics, agencies, and visas that convert foreign money into American citizenship—without amending the Constitution or defying the Court. Until the Court revisits the issue, the political branches are solely responsible for overseeing the marketplace, and they have no excuse to delay.

If you doubt that such a marketplace exists, meet the Simpson triplets.

Nearly 20 months ago, Kyla Simpson of St. Augustine, Florida, gave birth to triplet boys as a gestational surrogate for an intended parent she had never met: a single man in China. He never came. Not during the boys’ two months in the NICU, not through the year and a half the Simpsons raised them, and not even when one of the triplets died of RSV.

In the middle of April, Spanish Prime Minister Pedro Sánchez summoned the world’s leftist statesmen to Barcelona for what he called a Global Progressive Mobilization. There are not many leftist statesmen to choose from these days. But Claudia Sheinbaum of Mexico and Lula of Brazil rallied round Sánchez, and so did the representatives of activist philanthropies—Bill Gates’s people and George Soros’s, too. Various agitators came for environmental and sexual causes, with their earrings and keffiyehs and polyglot t-shirts.

Appearing before Rand Paul’s Senate committee on July 29, Dr. Anthony Fauci, who headed the federal government’s response to COVID under Presidents Trump and Biden, refused to answer any questions, even though Biden gave him a preemptive pardon “for any offenses against the United States…in any manner related to his service” to the government between January 1, 2014, and January 19, 2025.

Certainly Fauci has much to answer for, starting with severe errors in judgment—whether criminal or not. As Dr. Scott Atlas and his coauthors put it in a 2024 report, “[A] calm, proportionate response would have applied the lessons from past influenza pandemics and used existing pandemic response plans. Instead, from the moment the virus was detected in America, the public health community and politicians spread an outsized message of fear and doom.” Public health officials “overlaid enormous economic, social, educational, and health (including substantial non-COVID excess mortality) harms on top of the virus itself, which nonetheless worked its way through substantially all of the population.”

On November 10, 1793, the Cathedral of Notre-Dame ceased to be a church. The high altar where the Holy Mass had been celebrated for centuries was made into a stage, and on it, a woman was enthroned as the Goddess of Reason. The French Revolutionaries believed they were liberating France from a faith and a tradition they thought had unjustly shackled mankind. In speech, policy, and action, they sought to overturn the Christian religion that had shaped European civilization for nearly 15 centuries.

About two decades before the French Revolution, another revolution began across the Atlantic: the American colonists rose up against British rule. Yet their goal was neither a triumph of “reason above God” nor a severing of liberty from the moral order that had birthed it. The American Revolutionaries achieved a miracle, establishing the first enduring constitutional republic of the modern age. They secured the rule of law on a vast scale with a robust representative government.

Both revolutions transformed Western civilization’s understanding of authority, man, and God—the American Revolution for good, but the French Revolution for ill. They carried distinctly different anthropological messages about the nature of man, the sources of authority, and the purposes of political life.

The American Way of Life

On July 14, the State Leadership Initiative was honored to host the Florida DOGE team and their tech partners, Vulcan, Echelon, and DigiBuild, for the Florida DOGE Showcase in Washington, D.C. Spearheaded by Governor Ron DeSantis, the state has become the leader for providing accountable and efficient governance to its citizens.

Since its creation in 2025, the Florida DOGE team has identified nearly $1 billion in waste and abuse at the local government level and sent over $878 million back to the federal government. But the team’s work extends beyond fiscal savings and budgetary cuts—it also includes auditing university curriculum and state union programs and reining in rogue municipalities that had adopted woke-left policies.

In Trump v. Barbara, the Supreme Court deemed birthright citizenship a constitutional right for the children of illegal aliens and birth tourists. It did so based on a dubious reading of the law, a blindness to its spirit, and a stubborn dismissal of relevant history, policy, and practices. That jurisprudence, I argued in part I, could spell coming doom for the Trump Administration in parallel cases likely to arise in response to its effort to exclude illegal aliens from the census apportionment base. This is a critical initiative given that those figures are used to allocate congressional seats and Electoral College votes across the states, redistrict, and dole out trillions of dollars in federal funds.

However, there is one powerful argument the Court did not countenance in Barbara or elsewhere that could lead it to render a more favorable judgment if and when the census-citizenship issue comes before it.

The American Mind’s podcast is a weekly conversation with Ryan Williams, Spencer Klavan, and Mike Sabo devoted to uncovering the ideas and principles that drive American political life. Stream here or download from your favorite podcast host.

A New Phase in the Iran War | The American Mind Podcast

Ukraine’s Volodymyr Zelensky and Israel’s Benjamin Netanyahu entered meetings with Trump this week to discuss their respective wars with Russia and Iran. Will Trump shift strategies to bring an end to the conflicts in time for the midterms? Will Thibeau, director of the American Military Project, joins the guys to survey the battlefield and its implications. Meanwhile, Senator Rand Paul released pages of Fauci’s COVID-era diary ahead of the ex-public health official’s appearance before a Senate committee, prompting a retrospective on the dark days of lockdown.

The post A New Phase in the Iran War | The American Mind Podcast appeared first on The American Mind.

When I read James Rosen’s review of my Dispatches from the Late Republic, I panicked a little over the following:

Anton is way off base when he asserts that Wolfe’s creative decision-making was at any point driven by exigent financial needs…. For Wolfe—who never borrowed money—the 1990s were flush: The Bonfire of the Vanities (1987) had been a titanic success, and he had, as a matter of public record, sold a brownstone and bought a co-op. It was struggles with plot, not finance, that delayed the publication of A Man in Full (1998). (Emphasis added.)

Now, some of the above is not in doubt. Bonfire was indeed a huge success, selling 800,000 copies in hardcover alone, plus God knows how many in paperback (nearly 40 years later, the book is still in print), and netting Wolfe a $750,000 check for the movie rights. But does that necessarily mean that, for Wolfe, “the 1990s were flush”?

When President Trump reposted a video featuring President John F. Kennedy warning about subversion in America, he renewed focus on a threat we have long ignored at our peril.

In Trump v. Barbara, the Supreme Court held that the 14th Amendment guarantees birthright citizenship regardless of a child’s parents’ nationality—and that the president cannot change that by executive order.

So what now?

If U.S. citizenship means more than mere birth on our “magic dirt,” we must find other ways to protect it.

One possible fix is for Congress to pass a law clarifying that under the 14th Amendment, “subject to the jurisdiction thereof” excludes any child whose parents hold citizenship in, and thus loyalty to, another country.

But this route is fraught with problems.

First, Congress rarely passes laws that require 60 votes in the Senate, the threshold for all legislation except spending bills. The Senate could eliminate the filibuster for this purpose. But what goes around comes around, and Republicans could soon see Democrats use it for D.C. statehood, immigration amnesty, and other left-wing dreams.

America’s debate over poverty has undergone a remarkable—and troubling—transformation. Two centuries ago, the central challenge was persuading needy people to accept public assistance. Today, the challenge is preventing people from fraudulently claiming benefits to which they were never entitled.

That trajectory tells us something profound about the nation’s changing moral culture.

Alexis de Tocqueville noticed something remarkable when he traveled through America in the early 1830s. Unlike Europe, where poverty often produced permanent dependence upon the state or aristocratic patrons, Americans possessed an almost universal determination to remain independent. They formed voluntary associations to care for neighbors in distress, but they regarded prolonged dependence as inconsistent with the character of a free citizen.

That observation reflected a broader understanding shared by the American founders and the generation that followed them. Every state maintained some provision for public relief, but it was deliberately limited and administered locally. It existed for those genuinely incapable of caring for themselves—the disabled, widows, orphans, and others facing extraordinary hardship. Families, churches, fraternal organizations, and private charities bore the primary responsibility for helping the poor.

When Defense Secretary Pete Hegseth and Pentagon officials briefly removed the Church of Jesus Christ of Latter-day Saints from a list of recognized faiths, Mormon commentators objected immediately, and evangelicals and Catholics jumped into the fray. The debate quickly outgrew the particulars of LDS doctrine and became a vigorous argument over the nature of God, the Trinity, revelation, authority, and the meaning of “Christian” itself. Though some of it was rude, much of it was insightful.

For many Americans, this felt unusual. We have grown accustomed to treating religious disagreement as something best kept away from the public square. But what happened on X revealed something important: Americans are increasingly willing to argue about religious truth in public again. That should be welcomed.

Most Americans assume that self-identification settles whether one is Christian—that anyone who claims to follow Jesus is a Christian. But what one means by “God” and “Jesus” matters more than just adopting a label. A group that worshipped the Flying Spaghetti Monster in Jesus’s name would not count as Christian.

Words have meanings, and categories have boundaries. The significance of the public debate on X was not about one side triumphing over the other—it was that Americans were arguing about first principles again.

The most consequential domestic policy development of the 2020s is neither COVID-19 nor Donald Trump’s reelection. It is Joe Biden’s decision to import ten million foreigners into the United States in violation of standing federal law. Many of the defining political fights of this decade stem from that choice: government shutdowns over border enforcement, states unilaterally redefining the meaning of citizenship, the growing willingness of the restrictionist wing of the Republican Party to defy its own business class, major fraud investigations in Minneapolis and New York, and the unraveling of consensus over whether federal law binds the states.

These are battles in a larger fight over who constitutes the American people, one that escalated with President Biden’s decision to actively facilitate the mass importation of illegal aliens into this country by land, air, and sea.

American politics is no longer primarily a contest over how we govern ourselves. It is a contest over who we are and who decides.

None of this is merely rhetorical. The federal government has shut down six times since 2018—and immigration has been central to nearly every one of them. The government shut down over border wall funding in 2018 and benefits for “Dreamers” in 2019. Two partial shutdowns concerning immigration enforcement occurred in 2026, the second shutdown being the longest in American history at 76 days.

Johann Kurtz’s essay on why younger generations feel left behind economically, even while official statistics from GDP to stock markets send signals that our economy is thriving, touched a nerve. 

Kurtz’s central argument is that young people only appear to be doing fine in official statistics because those measures fail to capture the collapse of “social capital”—the free inheritance of trusted neighbors, functional public schools, safe streets, and marriageable norms that previous generations received at no cost. Because that commons has been liquidated and privatized, young people must now repurchase its components individually at market prices. Expensive homes in good districts, private schooling, daycare, credentials, and more—all of it requires substantial financial resources, even as incomes have risen only modestly. Meanwhile, the cost of these essentials has increased many times over. 

The result is a measurement failure: cheap electronics and rising nominal incomes make the young look prosperous, but the actual building blocks of a middle-class life have moved beyond the reach of average Americans, which explains why younger generations are delaying or forgoing them entirely.

With the release of Pope Leo XIV’s encyclical Magnifica Humanitas, mankind’s foremost moral authority—a Chicago-born priest and the absolute monarch of the longest-running institution in history—addressed a technology so advanced that even its creators struggle to comprehend it.

One of those creators appeared alongside the Holy Father: Chris Olah, co-founder of Anthropic, the leading AI model provider and a company publicly feuding with the government of the pope’s home country over battlefield use of its algorithms.

The remarks of both men were scrutinized the world over by public officials, executives, theologians, technologists, believers, and non-believers alike. The consequences of their attention remain to be seen. For now, as historian T.R. Fehrenbach said of the Korean War, the lesson of Magnifica Humanitas’s unprecedented release is that it happened.

The lessons of the document itself, however, are harder to summarize.

A Servant, Not a Master

The American Mind’s ‘Editorial Roundtable’ podcast is a weekly conversation with Ryan Williams, Spencer Klavan, and Mike Sabo devoted to uncovering the ideas and principles that drive American political life. Stream here or download from your favorite podcast host.

Trump Reopens the Trade War | The Roundtable Ep. 327

President Trump this week has announced a set of 50 percent tariffs on various Canadian goods, with a 30-day window to negotiate before they are imposed. In retaliation against Canada’s quotas on American cars and alcohol, Trump proposes to levy tariffs on wine, hockey sticks, and cement. But does it serve America and the Right ahead of midterms? Meanwhile, Deputy Attorney General Todd Blanche’s confirmation hearings, following the dismissal of Pam Bondi, give a snapshot of the Right’s shifting composition ahead of midterms. Plus: Lindsey Graham, RIP.

Celebration of the semiquincentennial will not be complete without remembering the only president of the United States born on the Fourth of July: Calvin Coolidge, our 30th president, who was born on July 4, 1872.

It is charming that Coolidge was born on the date of the American Declaration of Independence that we have been celebrating for 250 years now. It is almost providential when we reflect that he joins John Quincy Adams and Abraham Lincoln as a president who emphatically took all his political bearings from the principles of the Declaration; and he joins Adams and Lincoln as a president who became one of the great expositors of those principles.

Like the 6th and 16th presidents, Coolidge saw all of America’s blessings of liberty flowing essentially from the ideas in the Declaration of Independence. And like his two predecessors, he understood that when we cease to understand and live by these principles, we will cease to enjoy those blessings as a people.

I live in Loudoun County, Virginia, about a mile from the largest concentration of data centers on earth, which has given the online discourse around them a vaguely odd character. At worst, they are large concrete squares that are indistinguishable from any other industrial park, except that they produce less noise or pollution. My utility bill is ordinary, if slightly below the national average, and my roads are as nice as any in the country. But to hear online activists talk, my community should be on the verge of running out of water.

When New York City Mayor Zohran Mamdani referred to the African National Congress’s (ANC) Freedom Charter as a key inspiration during his inaugural address, it prompted a pointed question: Will New York City undergo “South Africanization” under his watch?

If Afghanistan is famously referred to as the graveyard of empires, South Africa surely qualifies as the laboratory of empires. Nowhere was this more apparent than in the phenomenon of toppling statues, which originated in South Africa with the “Rhodes Must Fall” movement. At the University of Cape Town in March 2015, Chumani Maxwele threw human feces at the bronze statue of Cecil Rhodes, the 19th-century prime minister of the Cape Colony, sparking a movement that eventually succeeded in having the statue removed. From there, this phenomenon spread to campuses across the West, becoming one of the defining political spectacles of the following decade.

Europeans often tease Americans that they live in a young country that’s barely 250 years old. But after spending two weeks traveling across the American East Coast as part of the U.S. Department of State’s International Visitor Leadership Program, I came away more convinced than ever that these clichés miss something essential. The United States is not a country without memory. Quite the opposite.

In America, storytelling is not reserved for intellectuals or academic elites. It is a civic practice woven into public life—the task of the people, done by the people, for the people. You are expected to know how to explain who you are, where you come from, and what you stand for. American institutions operate the same way.

Alongside fellow Hungarian colleagues, I visited sites dedicated to preserving the past, such as the Library of Congress, the National Archives and Records Administration, the U.S. Department of State, and the U.S. Department of the Interior. What struck me most was not simply the scale of these efforts, but the coherence behind them. Each featured an exhibit, collection, or carefully curated display explaining not only what the institution does, but why it exists. Perhaps that is the real difference between America and Europe.

The American Mind’s ‘Editorial Roundtable’ podcast is a weekly conversation with Ryan Williams, Spencer Klavan, and Mike Sabo devoted to uncovering the ideas and principles that drive American political life. Stream here or download from your favorite podcast host.

Marco Rubio to the Globalists: Get Lost | The Roundtable Ep. 326

In a calamitous capper to its most recent term, the Roberts Court blessed birthright citizenship for the hundreds of thousands of children born annually in the U.S. to illegal aliens and “birth tourists.” Would that same Court be willing to abide by the removal of the birthright babies’ parents, along with millions of fellow illegal aliens, from the census figures used to apportion House seats, redistrict, and distribute trillions in federal funds?

Trump v. Barbara begs that question. Given several notable parallels between immigration-related exclusions to birthright citizenship and cases poised to arise concerning immigration-status-related exclusions to the apportionment base, it is fair to examine what a future case may hold based on the Court’s ruling in Barbara.

If the Supreme Court were to take a similar tack, it would prove disastrous for our country. It would legitimize the further twisting of the Constitution and a Reconstruction-era amendment to grant millions of non-citizens representation in our political system—a prospect never contemplated by the 14th Amendment’s drafters. It would distort the American political map, dilute Americans’ voting power, and incentivize still more illegal immigration and sanctuary policies.

On June 30, the Supreme Court affirmed in Trump v. Barbara that the 14th Amendment says that if you are born on American soil, you are an American citizen. Chief Justice Roberts, citing Calvin’s Case from 1608, called citizenship “the right to have rights—to freely participate in our political community.”

The ruling settled the question of birthright citizenship in the courts—for now. But it opened a harder one: If citizenship is unconditional, what holds a nation of citizens together?

For most of American history, civic identity was a set of specific commitments, transmitted through institutions everyone belonged to and enforced by law. Alexis de Tocqueville saw this in 1831: “Without ideas held in common, there is no common action, and without common action, there may still be men, but there is no social body.” He viewed Protestantism as a political habit of mind that held the American republic together: every citizen is competent, no priestly caste is required, and individual conscience is the final authority. To Tocqueville, that was the epistemology that made America’s self-governance thinkable.

Narcissism has given itself a new name: socialism. It shouldn’t come as any surprise that the generation that has grown up scrolling through social media feeds tends to be self-obsessed. This is evident in fewer marriages, lower birth rates, and a greater likelihood of mental illness. Politically, it is reflected in the alarming percentage of young people who have favorable views of socialism.

Over the past few months, members of the Democratic Socialists of America have found success in political races across America. Whether it’s Zohran Mamdani’s cadre of candidates in New York City or Colorado’s Melat Kiros, it seems like no place is safe from the DSA’s growing influence.

For much of the 20th century, Maine was not primarily known as a vacationland. It was a working state. Paper mills dotted the rivers. The forests supplied a robust timber industry. Its small towns revolved around businesses that turned natural resources into exportable wealth. The image of Maine that entered the American imagination was a place of rugged lobstermen, loggers, and hardscrabble Yankees rooted in a productive economy. In very short order, Maine became something different.

The state increasingly resembles what might be called a statewide retirement community—sustained not by the production of goods but by the consumption of scenery, lifestyle, and wealth accumulated elsewhere. It lacks dynamism and youthful vitality: Maine’s total fertility rate has been below replacement for more than 30 years. The state attracts few remote workers and struggles to retain its own young people.

This transformation did not happen by accident. It emerged from a series of political choices made over decades, as Maine shifted from a purple state with divided partisan loyalties to a solidly blue state. Environmental organizations, regulatory agencies, political leaders, and affluent newcomers together moved Maine’s priorities from production to preservation.

Akhil Reed Amar is one of the rare legal academics who are willing to use the term “originalism” without dismissing the concept out-of-hand, although he will (I suspect) be the first to add that he has his own very idiosyncratic take on what the term can mean. It is originalism’s flexibility that informs his newest volume, Born Equal: Remaking America’s Constitution, 1840–1920, the second installment of a trilogy on the history of constitutional interpretation he began in 2021 with The Words that Made Us: America’s Constitutional Conversation, 1760–1840. This newest extension of Amar’s survey moves from the waning of the founders’ generation, through the Civil War years, and up to the adoption of the 19th Amendment. It is a story told in his inimitably raffish and colloquial style, and it tracks the emerging centrality of equality in American law, and the two dominant impulses equality encouraged: emancipation and citizenship for American slaves and voting rights for women.

Earlier this year, the Trump Administration issued a proposed “Regulation for Federal Financial Assistance” to make federal grantmaking “consistent with the public purpose of federal authorizing legislation and aligned with administration policies and priorities.” To that end, in the domain of scientific research, the 108-page regulation “clarif[ies] that peer review remains advisory and does not replace agency discretion.” The rule proposes to allow federal agencies to terminate a science grant if it “no longer effectuates program goals, federal agency priorities, or the national interest as they exist at the time of the termination.”

In short, this rule proposes to strengthen and clarify what we might call civilian control of science and other areas of federal expenditure. Not boards of peers (fellow scientists shielded by anonymity) but named and, in most cases, politically appointed and Senate-confirmed agency heads are to be responsible and accountable to the president and to Congress—and through them, to the public—for grantmaking. Programs are not to go on any longer than their political masters believe them to serve the national interest—or, at least, when they do go on, we will know who is to blame.

Abraham Lincoln vastly admired the founders and the Declaration of Independence. But he felt compelled to add a silent corollary to the clause “all men are created equal and endowed by their Creator with certain unalienable Rights among them the right to Life, Liberty and the pursuit of Happiness.” That addition stated, in effect: “and the right to advance economically and socially as far as their talent, industry, ability, ambition, and determination will take them.”

Half a century ago, the late Gabor S. Boritt noted that Lincoln undertook “the task of updating the Declaration of Independence to meet the needs of a society exploding economically.” The Declaration, Lincoln believed, should be considered a ringing endorsement of social and economic mobility as the foundation of a free society. Equality of opportunity meant that everyone should have an equal chance in the race of life, but it did not mean equality of outcomes. Instead, it meant what Boritt felicitously called “the right to rise,” though he rather narrowly confined it to the realm of economics, whereas Lincoln included social as well as economic mobility.

Commenting on the Declaration’s phrase “all men are created equal,” Lincoln said,

The American Mind’s ‘Editorial Roundtable’ podcast is a weekly conversation with Ryan Williams, Spencer Klavan, and Mike Sabo devoted to uncovering the ideas and principles that drive American political life. Stream here or download from your favorite podcast host.

Supreme Court Roundup with John Eastman, Part 1 | The Roundtable Ep. 325

A few months ago in Mercer County, Kentucky, more than 200 residents packed a planning and zoning commission meeting until every seat was filled, with citizens standing along the walls. Yard signs reading “NO DATA CENTER” lined farm roads from Harrodsburg to Burgin. Diane Floyd’s “We Are Mercer County” had gathered thousands of signatures against a proposed 555-acre hyperscale data center on prime farmland off Handy Road near Burgin, and speaker after speaker rose to be heard.

The frustration was not abstract. It was in the soil, the homes, and the way of life that residents were watching get priced out. One speaker after another said the same thing in different words: “This isn’t development, it’s sacrifice.”

Residents described how the facility would pull millions of gallons of water daily from the same aquifer that irrigates their crops and fills their wells. They talked about the constant low-frequency hum from a sprawling, windowless complex the size of dozens of football fields, the kind of noise that would end the quiet nights that drew horse breeders and retirees to the area. Backup diesel generators the size of shipping containers would sit ready to roar, and similar projects elsewhere had already driven up residential rates while delivering almost none of the promised local tax revenue following massive abatements.

Modern democratic politics began with three great revolutions, with the English, American, and French Revolution each marked, though in very different ways, by a memorable public Declaration justifying and explaining the political changes. Americans’ impending commemoration of the 250th anniversary of our Revolution—and our Declaration of Independence—invites at least a brief comparison with these other revolutions’ declarations, followed by a more sustained interpretation of our own illuminated by its differences with them.

The English Bill of Rights

With all of the justifiable disappointment in the Supreme Court’s term-concluding decisions on birthright citizenship and mail-in ballots, one could be forgiven for overlooking the significance of the blow it dealt to the administrative state. While there are some important qualifications which I will go on to explain, the Court in Trump v. Slaughter strongly embraced the American Founders’ principle of unity in the executive branch. It repudiated the idea that parts of the federal bureaucracy should be free to wield executive power independent of the president and the voters who elect him.

The Court’s ruling in Slaughter and in a series of related cases leading up to it marks a restoration of democracy, not an assault on it. After all, how can it be an assault on “our democracy” to take power from those who are unaccountable to voters and give it, instead, to the only official for whom the entire nation votes?

France is in freefall. Industry, agriculture, public finances, trade, educational and cultural standards, health, scientific research—nothing is mastered any more, and everything is going downhill at high speed. The luxury-goods, defense, and aeronautics industries, along with wine and cereal crops, are the last islands of French excellence to survive in an ocean of mediocrity. The French people feel that they can no longer control their own destiny.

I often say that immigration is not the cause of anything, but it makes everything worse. It was collège unique and the methods of the pedagogists that destroyed the school. But the massive immigration of people from Arab-Muslim countries, most of whose parents have very little social capital and a dull hostility to French culture, has considerably accelerated the collapse of standards and violence. It was the 35-hour working week and bureaucracy that disrupted the hospital system. But the unlimited, free admission of patients from all over Africa overwhelmed and sank a French hospital system that 25 years ago was still recognized as the best in the world.