Category: culture

  • Fiona Hill and the Art of Clear Seeing

    Fiona Hill and the Art of Clear Seeing

    Fiona Hill stunned me on Andrew Sullivan’s Dishcast—not with theatrics or self-branding, but with something rarer: unvarnished intelligence. She spoke for more than an hour, weaving global politics, history, and sober analysis together without even a hint of schtick. No sales pitch. No influencer glow. Just clarity and competence. Listening to her felt like opening a window in a stale room. I’m now on track to read both of her books, if only to spend more time in the presence of a mind that refuses mediocrity.

    A few moments hit me squarely. She explained that she has never been drawn to social media, which she sees as a global time sink—an interactive void where people argue about nothing as if it were everything. Then she broadened the frame: we are living through a massive transition in politics, work, education, and culture, and we’d be naïve to pretend we understand it. She argued for humility—an acknowledgment that we can’t yet grasp the scale or direction of the upheaval we’re living through. We are, she suggested, walking into the unknown whether we like it or not.

    Sullivan agreed, calling this moment a “liminal” period in history. I hadn’t heard that word in years and had to remind myself that it means transitional—the uneasy space between what was and what will be. Hill embraced the term. She and Sullivan compared our moment to the Hundred Years’ War. No one living through the 14th century knew they were participants in a century-long conflict. They only knew that the ground was shifting.

    That’s where we are now. Nations wrestling for dominance, AI upending national security and labor markets, globalization rewiring identity and culture, political leaders who behave like pranksters with nuclear codes—this is our chaos. And like medieval villagers, we have no idea how long this period will last. Are these volatile leaders a temporary fever, or will they define an entire era? Are we living through a Hundred-Year Grifter Period? No one knows.

    Strangely, the conversation felt therapeutic. Hearing two sharp, grounded people speak honestly about uncertainty made me feel less panicked and less isolated. My anxiety and existential dread aren’t signs of unraveling—they’re signs of being alert during a liminal age that refuses easy explanations.

  • The Age of Kayfabe Outrage

    The Age of Kayfabe Outrage

    Writers like Robert Kaplan and Jaron Lanier have observed that society has traded analysis for outrage, swapping measured thought for emotional spectacle. I left Twitter—sorry, X—years ago to escape that hurricane of indignation, only to find the same moral theater thriving on Threads. Outrage, it turns out, is social media’s cash crop.

    This made me think of the Old and New Testaments, where prophets, Paul, and even Jesus in the temple showed no shortage of righteous fury. But their outrage was different—it was rooted in moral clarity and the courage to confront hypocrisy, not in the dopamine mechanics of public performance.

    Today’s outrage is a knockoff. It mimics the moral fire of the prophets but burns with cheaper fuel: vanity, self-branding, and the need to belong to a digital mob. It’s not the world of moral outrage we inhabit—it’s the world of fake outrage, a kind of performative fury that convinces even its actors of its authenticity. Like professional wrestlers in Vince McMahon’s ring, we’ve forgotten how to remove the mask.

    This is kayfabe morality: outrage as entertainment, conviction as cosplay. And unlike the prophetic anger of George Carlin or Isiah, which illuminated hypocrisy, ours merely monetizes it.

  • Confessions of a Mediocre Flosser

    Confessions of a Mediocre Flosser

    I’ve been getting my teeth cleaned for over fifty years, which means I’ve sat through half a century of post-cleaning sermons about proper brushing angles, gumline vigilance, and the sacred art of flossing. Every visit follows the same liturgy: I nod piously, vow to reform, perform my dental penance for about a week, and then relapse into plaque-friendly mediocrity. It’s a ritual as predictable as the changing of seasons—scrape, polish, scold, repent, repeat.

    After yesterday’s cleaning, I shared this confession with the office manager as she booked my next appointment. “Be honest,” I said. “Aren’t most of your patients professional bums who show up expecting you to do all the work? I mean, no one actually earns an A in brushing and flossing. We’re all dental delinquents with F averages, right?”

    She glanced at the waiting room, smiled the way a diplomat smiles before denying a scandal, and said, “No comment.”

    I pressed on. “So… that’s a yes.”
    Again, she said, “No comment,” which, of course, confirmed everything.

    Righteous and vindicated, I strutted out with my little goodie bag of guilt—floss, travel toothpaste, and the latest ergonomic toothbrush engineered to fail against human laziness. I tossed it onto the passenger seat and drove home to take a nap, exhausted from an hour of scraping, moral instruction, and the eternal truth that no one—absolutely no one—flosses as much as they say they do.

  • Raising Teens in the Age of Doritos and Doom

    Raising Teens in the Age of Doritos and Doom

    In Food Intelligence, Julia Belluz and Kevin Hall deliver a bleak data point: since 2018, ultra-processed foods—UPFs, the junk with marketing degrees—account for 60 percent of the calories consumed by American adults and nearly two-thirds of what children eat. These edible Frankensteins are now being linked to depression, type 2 diabetes, and early-onset colorectal cancer.

    I have twin daughters in high school who live on donuts, chips, energy drinks, and iced coffees that taste like dessert in a cup. This is their food pyramid of joy. I tread carefully: I don’t want to sound like a puritan in a lab coat or a prophet of intestinal doom. I just want to help without becoming the household killjoy.

    But what is “helpful” when their entire social ecosystem runs on UPFs? If I had to guess, 75 percent of their peer group’s calories come from things that never met a farm or field. Processed food isn’t just addictive—it’s tribal. Sharing snacks is a social contract; refusing one is like rejecting friendship itself.

    Convincing teenagers to stop eating UPFs is about as effective as warning them about “too much screen time.” They’ll nod politely, roll their eyes invisibly, and continue scrolling while demolishing a bag of Flamin’ Hot somethings. Still, I’ll try. I’ll cite the studies, stock the fridge with hummus, guacamole, nut butters, whole-grain crackers, chickpea puffs, trail mix, and protein shakes—an arsenal of virtue they’ll likely ignore.

    Because youth isn’t about balance or moderation. It’s about belonging—through food, fashion, memes, and caffeine. Their need for connection will always outweigh my nutritional sermons. So I’ll do what I can: lay out the facts, offer alternatives, and accept that fighting pop culture is a noble but largely hopeless act of parental theater.

  • Clean Teeth and the Lost Art of Touch

    Clean Teeth and the Lost Art of Touch

    Before my teeth cleaning this morning, I found myself venting to the office manager about the days when a cleaning was so gentle you could practically nap through it, instead of today’s ultrasonic assault that feels like you’re being interrogated by NASA hardware. My hygienist overheard me and promised to go old-school: mostly hand tools, reserving the high-frequency torture wand for the bottom front teeth, those stubborn little stalactites of tartar that laugh in the face of manual labor.

    The result was 38 minutes of blissful nostalgia—quiet, precise, almost tender. And while my mouth was being cleaned, my ears took a trip back to childhood. Through the thin partition I could hear my dentist chatting with a few middle-aged men as he worked on their crowns—no drill whine, just the low murmur of camaraderie. They talked about sports, camping trips, family vacations, and cars in the same unhurried rhythm I remembered from the 1960s barbershops of my youth.

    Back then, my father would get a hot towel and a straight-razor shave while I sat on the cracked vinyl chair, inhaling the comforting cocktail of menthol, talc, and motor oil drifting in from the mechanic’s next door. I’d chew my complimentary piece of Bazooka bubblegum and leaf through Mad Magazine while the barber’s razor sang against my father’s stubble. The air was thick with aftershave, laughter, and unspoken faith in the goodness of ordinary life.

    That’s what I felt again this morning—a fleeting return to a world where work was done by hand, talk was unhurried, and trust was the background hum. My teeth may be cleaner, but what really got polished was my nostalgia for human touch in an age of whirring machines.

  • Sam Harris Has Tea with a Christian Nationalist

    Sam Harris Has Tea with a Christian Nationalist

    Sam Harris has always been a curious kind of mystic—one who believes in meditation, not miracles; consciousness, not creeds. He seeks transcendence without theology, a spiritual depth unburdened by institutional clutter. Religion, he concedes, sometimes gestures toward the same inner world he explores, but it arrives dragging a freight train of dogma, myth, and moral detritus.

    That distaste for organized faith didn’t stop Harris from sitting down with one of its most unyielding champions: Doug Wilson, a self-described “Christian nationalist” pastor out of Moscow, Idaho. Wilson is the sort of man who makes the Bible sound less like scripture and more like federal law. He calls himself a scriptural absolutist, affirms the Apostles’ Creed word for word, believes the earth is 6,000 years old, defends the Old Testament’s death penalties for Sabbath violators, and dreams of a Reformed Presbyterian theocracy—America governed by divine fiat and fossilized certainty.

    When Wilson argued that moral relativism was America’s undoing, Harris did not interrupt. The pastor warned that tolerance would rot the nation from within—imagining a slippery slope from pluralism to polygamy, from open borders to moral anarchy. Harris listened quietly, allowing Wilson to build his own cathedral of logic brick by brittle brick.

    Throughout the conversation, Harris stayed composed, probing only occasionally—asking about the justice of eternal damnation, or how exactly divine law handles marriage beyond the traditional mold. His restraint was surgical. He wasn’t there to score points; he was there to let the argument reveal itself.

    At one point, Wilson lamented that secular institutions had failed us. Oddly, Harris seemed to nod—at least internally. They shared a disappointment in modernity’s moral anemia, though their prescriptions could not be more opposed. Harris seeks meaning through reason and mindfulness; Wilson seeks it through submission and authority.

    By the end, no one converted anyone. Harris didn’t embrace theocracy, and Wilson didn’t abandon it. But something subtler occurred: civility. Wilson, almost startled, thanked Harris for his respect and good manners—an acknowledgment that such conversations usually end in shouting.

    So what did Harris accomplish? He held a mirror to theocratic ambition without breaking it. By letting Wilson speak freely, he illuminated the growing movement that longs for a Christianized state—a homegrown version of moral authoritarianism dressed as righteousness. Harris didn’t win an argument; he revealed the landscape of the battlefield.

  • Have I Gone Overboard with My Protein Obsession?

    Have I Gone Overboard with My Protein Obsession?

    Five nights ago, I dreamed I was trapped at a houseboat party. The decks heaved with music and laughter; people swayed, bottles clinked, lights shimmered across the water. Somewhere between the bass thump and the spray of cheap champagne, I decided it was time to save everyone. I climbed onto a railing and began lecturing on the virtues of a high-protein diet.

    The crowd ignored me. The more I shouted about the glory of amino acids, the louder the DJ turned the volume. My words scattered across the lake like crumbs for fish. I tried compromise—lowering the daily requirement from 200 grams to 120—but no one cared. Eventually, hoarse and defeated, I realized I’d become a mad prophet of whey protein, screaming into the void. When I woke, I asked myself the obvious question: Had I gone overboard on my protein obsession?

    That question lingered until this morning, when I read Julia Belluz and Kevin Hall’s Food Intelligence: Protein, the “Only True Nutrient.” They argue that our worship of protein is centuries old. In 1853, a Parisian newspaper mocked vegetarians as gaunt weaklings too frail to walk out of a restaurant unaided. A hundred years later, Arnold’s gospel of 250 grams a day turned protein into a civic duty for gym rats. Now, with Google searches and supplement sales hitting record highs—an industry worth $28 billion—protein has become both religion and racket. Everyone preaching its holiness seems to be selling tubs of it.

    Protein has always been marketed as a competitive edge: animal protein supposedly bestows power, plant protein supposedly punishes you with mediocrity. Yet Belluz and Hall dismantle this myth. Plant eaters, they write, can easily get all essential amino acids from a diverse diet—no powders, no “meat extract,” no panic required.

    Even more humbling, they admit that no one actually knows the optimal daily dose. Our bodies, they say, have a built-in governor called “protein leverage,” which drives us to crave roughly what we need. Too little protein and we lose muscle, which shortens life. Too much—especially at the expense of a balanced diet—and we hasten the same end. Somewhere between the extremes lies the sweet spot, but it’s not a round number you can print on a supplement label.

    That answer frustrated me. I like numbers. I like goals. “More” has always felt safer than “enough.” Reading their chapter, I remembered the summer of 1978, when I was sixteen and backstage with Mr. Universe Mike Mentzer before his posing exhibition set to 2001: A Space Odyssey. I asked how much protein he ate. “About a hundred grams,” he said, barely looking up from his shake. I was stunned. Arnold had taught us to eat at least 250.

    “Why not more?” I asked. Mentzer shrugged. “It’ll just make you fat.” Then, with equal candor, he mentioned his steroid stack—Deca-Durabolin included. Even then I could tell: genetics, not shakes, were the true miracle. At five-foot-eight and 225 pounds, he was carved from marble, but it was marble under pressure. He died of heart failure at 49, just five miles from where I live.

    Now I’m 64, taking in 180 grams a day and wondering if I’ve turned protein into a creed. I’m strong for my age but heavier than I’d like. Maybe the excess that built my muscle also built my burden. That houseboat dream feels less like absurdity and more like warning. It’s time to stop shouting about protein and start listening—to appetite, to reason, and maybe to the quiet voice reminding me that balance, not bulking, is the real art form.

  • Why Willpower Can’t Save You from the Snack Aisle

    Why Willpower Can’t Save You from the Snack Aisle

    After hearing something thoughtful interviews with journalist Julia Belluz and scientist Kevin Hall about their new book Food Intelligence: The Science of How Food Both Nourishes and Harms Us and KCRW food expert Evan Kleinman praise the book, I broke down and decided to see if the authors had any new insights into the exploration of what I call humans’ mismanagement of eating. The book begins on a promising note: The authors observe that in the animal kingdom, we are hard-wired with “food intelligence,” a natural-born instinct to regulate the quantity of what we eat and to target foods that our body craves for optimal nutrition. Our instinctive connection with food went haywire in the twentieth century: “Many of us started to eat too much, and the wrong things, even when we didn’t want to. Obesity rates began rising, first in rich, Western, industrialized countries such as the United States, then elsewhere.” Between 1980 and today, the obesity rate has doubled in several countries. Seventy percent of American adults and a third of U.S. children are classified as overweight or obese. Obesity-related diseases such as type 2 diabetes kills over half a million Americans a year. Obesity-related health costs are in the trillions.

    One of the major reasons for this breakdown in our instinctive hardwiring to naturally eat well is our disconnection from food: how it’s grown, produced, and cooked. We are now addicted to factory-produced fat, sugar, and salt. 

    Shaming and the gospel of self-discipline doesn’t help even though, as the authors point out, the wellness industry points an accusatory finger at our own moral shortcomings (lack of willpower, gluttony, and sloth) for our failures at weight management. The diet industries, the authors claim, are asking the wrong questions when they ask what is the best diet and how people can lose weight. For example, there are influencers who say low-carb is the best, but the authors show studies that contradict that claim. Low-carb diets are no better than low-fat ones in the long-term. The authors argue that championing the so-called ultimate diet is not the right question. Instead, the more helpful question is this: “Why do we eat what we eat?” Their obsession with answering this question is what propelled them to write the book. 

    The authors explain the problem of calories-in, calories-out as a surefire model for weight loss. The model is complicated and eventually sabotaged by the way the body reacts when we reduce calories. The metabolism slows down, we burn fewer calories doing the same exercise than we did initially, and our hunger signals rebel and scream “Eat more!” Contrary to the cheery claims of the wellness industry, eating less and exercising more usually fails within a year. 

    A more promising approach to weight management is avoiding ultra-processed foods. The more of these foods we eat, the less we are able to regulate our appetite, resulting in “a calorie glut” and weight-gain hell. But becoming food literature, replacing processed foods with whole foods, and learning to enjoy this exchange requires time and resources, which are lacking in many. Convenience and cost drive many Americans to processed food. Therefore, “the root causes” of obesity are structural. In the words of the authors: “It was never about us as individuals. Our food environment is wrecking us.” Our food environment is rewriting our brains to make us consume a calorie glut. Therefore, the food environment is making us overweight, sick, and unhappy. It is killing us. 

    Don’t consult Food Intelligence for the simple call to eat like your great-grandmother did. Even that sentiment is based on myth, the authors point out. Your great-grandmother may have spent endless hours in the kitchen exhausted while struggling “with hunger and nutrient shortfalls.” 

    One of the book’s objectives is to show how “old, unproven ideas and outdated policies continue to guide our current thinking and approaches to food.” They make it clear early on that they won’t be pushing this or that diet or even promoting “clean eating.”  If you’re looking for food puritanism, then look elsewhere. Kevin Hall admits to eating ultra-processed food and Julia Belluz admits to eating too much sugar. This book is not so much about rigid prescriptions as much as helping you change from a mindless eater to an intelligent one.   

  • We Are on a Path to Redefining Loneliness

    We Are on a Path to Redefining Loneliness

    No one gets enough attention anymore. No one feels seen, heard, or remotely validated. We can post, tweet, thread, or reel our way into a brief sugar rush of digital applause, but deep down we know it’s empty calories—flimflam dopamine wrapped in pixels. The high fades, and what follows is the long crash into silence, loneliness, and the faint hum of the fridge at 2 a.m.

    The irony, of course, is that this epidemic of disconnection began just as the platforms promised to “bring us together.” Instead, they brought us content, the junk food of human interaction. As Cory Doctorow aptly diagnosed, enshittification is not just the fate of tech platforms—it’s metastasized into the quality of our relationships. Every social network now feels like a party where the guests left years ago but the music won’t stop.

    So we’ve sought consolation in our new confidant: the AI chat bubble. It listens, it responds, it flatters our grammar, it never interrupts to check its phone. It becomes our companion, therapist, and editor—our algorithmic Jiminy Cricket. We confide in it, negotiate with it, even ask its opinion on our moral dilemmas and consumer choices. Why? Because unlike humans, it’s available. Everyone else has vanished into their private feeds and echo chambers, but the bot is always there—reliable, responsive, and conveniently nonjudgmental, so long as the Wi-Fi doesn’t hiccup.

    But here’s the darker thought: what if we grow to prefer it? What if the frictionless, sycophantic comfort of AI companionship becomes more appealing than the messy, unpredictable, heartbreak-prone business of human friendship? We might end up choosing simulations of intimacy over the real thing—digital ghosts over flesh and blood—because the former never contradicts us, never walks away, and never, God forbid, needs attention too.

    I’m no prophet, but a civilization that finds emotional fulfillment in chatbots rather than people is rehearsing for a future where the only thing left to love is the echo of its own loneliness.

  • The Flim-Flam Man of Higher Ed

    The Flim-Flam Man of Higher Ed

    In the summer of 2025, the English Chair—Steve, a mild-mannered, hyper-competent saint of a man—sent me an email that sounded innocuous enough. Would I, he asked, teach a freshman writing course for student-athletes? It would meet two mornings a week, two hours a session. The rest of my load would stay online. I should have known from the soft tone of his message that this was no ordinary assignment. This was a CoLab, an experimental hybrid of academic optimism and administrative wishcasting.

    The idea was elegant on paper: gather athletes into one class, surround them with counselors and coaches, raise retention rates, and call it innovation. Morale would soar. Grades would climb. The athletes would have a “safe space,” a phrase that always sounds like a promise from someone who’s never had reality punch their teeth in. Through the magic of cross-departmental communication, we’d form a “deep network of student support.” It all sounded like a TED Talk waiting to happen.

    Morning classes weren’t my preference. I usually reserved that time for my kettlebell ritual—my secular liturgy of iron and sweat—but I said yes without hesitation. Steve had earned my respect long ago. A decade earlier, we’d bonded over Dale Allison’s Night Comes, marveling at its lucidity on the afterlife. You don’t forget someone who reads eschatology with humility and enthusiasm. So when Steve asked, it felt less like a request than a summons.

    And yes, I’ll admit it: the offer flattered me. Steve knew my past as an Olympic weightlifter, the remnant coach swagger in my stride was visible even at sixty-three. I imagined myself the perfect fit—a grizzled academic with gym cred, able to command respect from linemen and linebackers. I said yes with gusto, convinced I was not just teaching a class but leading a mission.

    Soon enough, the flattery metastasized into full-blown delusion. I stalked the campus like a self-appointed messiah of pedagogy, convinced destiny had personally cc’d me on its latest memo. To anyone within earshot, I announced my divine assignment: to pilot a revolutionary experiment that would fuse intellect and biceps into one enlightened organism. I fancied myself the missing link between Socrates and Schwarzenegger—a professor forged in iron, sent to rescue education from the sterile clutches of the AI Age. My “muscular, roll-up-your-sleeves” teaching style, I told myself, would be a sweaty rebuke to all that was algorithmic, bloodless, and bland.

    The problem with self-congratulation is that it only boosts performance in the imagination. It blunts the discipline of preparation and tricks you into confusing adrenaline for authority. I wasn’t an educational pioneer—I was a man on a dopamine binge, inhaling the exhaust of my own hype. Beneath the swagger, there was no scholarship, no rigor, no plan—just the hollow hum of self-belief. I hadn’t earned a thing. Until I actually taught the class and produced results, my so-called innovation was vaporware. I was a loudmouth in faculty khakis, mistaking vanity for vocation. Until I delivered the goods, I wasn’t a trailblazer—I was the Flim-flam Man of Higher Ed, peddling inspiration on credit.

    Forgive me for being so hard on myself, but after thirty-eight years of full-time college teaching, I’ve earned the right to doubt my own effectiveness. I’ve sat in the back of other instructors’ classrooms during evaluations, watching them conduct symphonies of group discussions and peer-review sessions with the grace of social alchemists. Their students collaborate, laugh, and somehow stay on task. Mine? The moment I try anything resembling a workshop, it devolves into chatter about weekend plans, fantasy football, or the ethics of tipping baristas. A few students slink out early as if the assignment violated parole. I sit there afterward, deflated, convinced I’m the pedagogical equivalent of a restaurant that can’t get anyone to stay for dessert.

    I’ve been to professional development seminars. I’ve heard the gospel of “increasing engagement” and “active learning.” I even take notes—real ones, not the doodles of a man pretending to care. Yet I never manage to replicate their magic. Perhaps it’s because I’ve leaned too heavily on my teaching persona, the wisecracking moralist who turns outrage into a stand-up routine. My students laugh; I bask in the glow of my own wit. Then I drive home replaying the greatest hits—those sarcastic riffs that landed just right—while avoiding the inconvenient truth: humor is a sugar high. It keeps the crowd awake, but it doesn’t build muscle. Even if I’m half as funny as I think I am, comedy can easily become a sedative—a way to distract myself from the harder work of improvement.

    Measuring effectiveness in teaching is its own farce. If I sold cars, I’d know by the end of the quarter whether I was good at it. If I ran a business, profit margins would tell the story. But academia? It’s all smoke and mirrors. We talk about “retention” and “Student Learning Outcomes,” but everyone knows the game is rigged. The easiest graders pull the highest retention numbers. And when “learning outcomes” are massaged to ensure success, the data becomes a self-congratulatory illusion—a bureaucratic circle jerk masquerading as accountability.

    The current fetish is “engagement,” a buzzword that’s supposed to fix everything. We’re told to gamify, scaffold, diversify, digitize—anything to keep students from drifting into their screens. But engagement itself has become impossible to measure; it’s a ghost we chase through PowerPoint slides. My colleagues, battle-scarred veterans of equal or greater tenure, tell me engagement has fallen off a cliff. Screens have rewired attention spans, and a culture that prizes self-esteem over rigor has made deep learning feel oppressive. Asking students to revise an essay is now a microaggression.

    So yes, I question my value as an instructor. I prepare obsessively, dive deep into my essay topics, and let my passion show—because I know that if I don’t care, the students won’t either. But too often, my enthusiasm earns me smirks. To many of my students, I’m just an eccentric goofy man who takes this writing thing way too seriously. Their goal is simple: pass the class with minimal friction. The more I push them to care, the more resistance I meet, until the whole enterprise starts to feel like an arm-wrestling match.

    Until I find a cure for this malaise—a magic wand, a new pedagogy, or divine intervention—I remain skeptical of my own worth in the classroom. I do my best, but some days that feels like shouting into a void lined with smartphones. So yes, I’ll say it again for the record: I am the Flim-Flam Man of Higher Ed, hawking sincerity in an age that rewards performance.