So when reports came in on Tuesday of a vulnerable woman on a motorway bridge in Devon, a firefighter had the bright idea to take him along.

A team of trained police officers was on site trying to provide support to the woman and help her return to safety, but it was Digby who ultimately got her out of harm’s way.

“Today [Digby] did something amazing and helped save a young woman who was thinking of taking her own life on a bridge over the M5 near Exeter,” said a spokesman for Devon and Somerset fire service.

“We were at the incident as part of a multi-agency response. Police negotiators were speaking with the woman but the situation was becoming increasingly worrying. One of the fire crew had the idea to bring along Digby, our ‘defusing’ dog. Digby helps crews who have been exposed to trauma during talking therapy ‘defusing’ sessions.”

The spokesman added: “When Digby arrived, the young woman immediately swung her head round to look, and smiled.

Read it all (requires subscription).

A three-year-old labradoodle named Digby has been praised after he saved a woman who was on the verge of taking her own life. https://t.co/nuU9roHDl6

— The Times (@thetimes) June 17, 2021

Flowing from an acknowledgment of our bodily identity, we must confront our necessary dependence upon others. As bioethicist Carter Snead has argued, we humans are always characterized by dependence. As babies and children we are utterly dependent upon others. As we grow, we become less dependent to a degree, but then as we reach old age, we become more dependent once again. At no point are we ever the free-standing autonomous creatures of Rousseau’s thought experiment. And it is our bodies that are the source of this dependence, our physical constitutions that connect to others and define the nature of those connections. Acknowledging this reality should transform how we think both of ourselves and of others.
“We all exist for the sake of one another.”

“Others” do not exist for “our” satisfaction or self-actualization. Rather we all exist for the sake of one another. And that, of course, has implications for sexual morality and behavior. To those who acknowledge their bodies as who they are, not simply the raw material of self-creation, and who understand the rational, dependent nature of our life, sex can never be simply a means of personal pleasure whereby others are reduced to being mere instruments of our own satisfaction. Nor can it come to occupy a central place in how identity is understood. It is not sexual desire that defines us but the relationships of which sexual activity is a meaningful part.

None of this may make a great bumper sticker, but it has this in its favor: It is the full account of what it means to be human. Expressive individualism is a distortion, because we are not born free but rather interdependent and embodied. This may not be the modern self we want, but it’s this true self that we must ultimately confront to answer the caterpillar’s penetrating question to Alice — the question we all must confront as we look into the mirror.

Read it all.

Radically different understandings of personhood, the body, and community undergird the culture war unfolding around us. Carl Trueman ⁦@DeseretNews⁩ https://t.co/SkmX4ugrMg

— Brad Wilcox (@BradWilcoxIFS) June 2, 2021

One in five South Carolinians has a mental health diagnosis, according to a new report, and while notable improvements have been made, the state remains poorly equipped to treat everyone who needs help.

A group of South Carolina’s health leaders at the S.C. Institute of Medicine and Public Health and the S.C. Behavioral Health Coalition took stock of the last six years regarding progress in the state’s mental health care and published a report advocating for widespread change in treatment for people with mental illness and substance use disorders within schools, hospitals, jails and prisons.

The coronavirus pandemic has only exacerbated the state’s mental health problems. For one, fatal overdoses from opioids were up at least 20 percent between 2019 and 2020, and the S.C. Department of Health and Environmental Control says the deaths accelerated during the pandemic.

Read it all.

One in five South Carolinians has a mental health diagnosis, according to a new report.

While notable improvements have been made, the state remains poorly equipped to treat everyone who needs help. https://t.co/L1op5anki6

— The Post and Courier (@postandcourier) June 7, 2021

Touch played a significant role in Jesus ’ ministry too. That he let a woman kiss his feet shocked the Pharisees, but he defended her actions as an appropriate response to forgiveness. Later, Jesus even invited Thomas to touch his wounds. Jesus’ example shows that our bodies are part of how we’re meant to commune with God and each other. How then do Christians balance love’s call to extend safety and welcome?

At Christ Church East Bay in Berkeley, Calif., the Rev. Jonathan St. Clair told me in an email that they encourage vaccinated singles to sit with families or other solo attendees. Ms. Kaiser hopes to do something similar with some of the other widows at her church. Reality SF, a church in San Francisco, took this one step further: Leading up to Easter, it urged the majority-single congregation to form Holy Week pods.

Longer-term use of pods could help singles feel more included in their churches. For most Christian singles I have interviewed, commitment in relationships proved elusive outside marriage; only Catholic priests consistently reported a sense of commitment within a community. Why should so few Christian singles find that?

Singles have the same needs as married people; we simply have different ways to meet them. By giving singles a committed group with which to sit, hug and maybe even eat, pods could help us participate more equally in God’s family.

Read it all.

The @CDCgov recommends socially distanced church services, but what does that mean for singles? In this piece for @WSJ, I draw on some of my #globalsinglenessproject research to describe how churches can address that challenge. (In print June 4.) https://t.co/ouRmzvchjq

— Anna Broadway (@annabroadway) June 3, 2021

“The best thing for being sad,” replied Merlin, beginning to puff and blow, “is to learn something. That is the only thing that never fails. You may grow old and trembling in your anatomies, you may lie awake at night listening to the disorder of your veins, you may miss your only love, you may see the world about you devastated by evil lunatics, or know your honor trampled in the sewers of baser minds. There is only one thing for it then—to learn. Learn why the world wags and what wags it. That is the only thing which the mind can never exhaust, never alienate, never be tortured by, never fear or distrust, and never dream of regretting. Learning is the only thing for you. Look what a lot of things there are to learn….”

–T.H. White, The Once and Future King

A drawing a day.
Day 437. Merlyn and Archimedes. “The best thing for being sad,” replied Merlyn, beginning to puff and blow, “is to learn something. That’s the only thing that never fails…Learn why the world wags and what wags it.” (T. H. White was born OTD in 1906.) pic.twitter.com/rqWiPAegaT

— Edward Carey (@EdwardCarey70) May 29, 2021

John said Jesus was “full of grace and truth” (Jn. 1:14). Christ’s character helps us navigate the gender minefield. We protect people’s feelings (“grace”)—within reason—but we reject the narrative (“truth”). Three separate circumstances require three different responses.

First, I think we should call people by the names they choose for themselves. Names are different from pronouns since names are personal preferences by nature. Pronouns, though, refer to sex—a fixed feature of reality, not a preference. (With your own children, though, you may insist on a name consistent with their biology.)

Second, if you’re required to post your preferred pronoun, do not simply report your accurate gender. That reinforces the lie that pronouns reflect mere personal preference. Instead, post this: “I don’t have a preferred pronoun. I have a sex. I’m male [for example].”

This characterization is completely self-reflective. It says nothing about anyone but you. In principle, at least, it should not be a problem. You were asked for a self-assessment. You gave it. End of issue. Refuse to participate in the lie.

Third, if you’re asked to use preferred pronouns when speaking of others, then graciously, but firmly, refuse. Tell them this is not your view, so it would be dishonest and inauthentic to act like it was. Just say no. Hold your ground.

Read it all.

Greg gives advice for discerning truth in a world where people have such wildly different understandings of what is happening. Watch now at https://t.co/HrwljtXyHV. pic.twitter.com/JzJatzXsMw

— Stand to Reason (@STRtweets) June 1, 2021

Human beings are both like and unlike Pavlov’s dogs. Yes, sweet or savory food can make us salivate. But we also can react to complex stimuli like the prospect of going to the gym. How do we come to feel positively about the gym? It is not merely by talking to ourselves about it. It is also by experiencing the gym—perhaps through personal fitness or being part of the gym community. Experience can form our desires.

In Summa Theologica, Aquinas emphasizes that our emotions respond directly to concrete objects and that we learn experientially from these objects. For example, we learn fear of burns by touching a hot stove. As a result, our emotional formation depends partly on our actions and partly on our thinking.

Our words frame our experiences, and our experiences give our words emotional content. Telling myself The spider is not dangerous is not enough to change my emotion about it. My emotion changes when I act on that belief by picking the spider up without harm. Experiences teach us.

As a pastor, I need to remember that the lessons people learn by experience may be wounding or healing. For example, experience may have taught a church member that men or fathers or pastors are not to be trusted. This member may react to your shepherding in ways that are consistent with her past experience and have little to do with you. Understanding the wounds of experience can open up a pastor’s compassionate curiosity toward the sufferer.

Read it all.

My CT article is on the front page today:https://t.co/syfbF98VBi

— Matthew A. LaPine (@matthewalapine) May 25, 2021

Eren Guvercin, the founder of the Muslim Alhambra Society in Germany, which promotes international understanding, isn’t surprised by the video. Antisemitism among Muslims in Germany becomes visible occasionally, and most commonly when violence in the Middle East escalates. “But that doesn’t mean it doesn’t exist in quieter times as well,” he said.

Antisemitism is a central ideological component for a number of extremist Islamist organizations, Guvercin explained, and these also try to promote it in more moderate Muslim communities. “This is something we have to deal with as Muslims first and foremost. But often this fails because the problem cannot even be named.”

Clearly antisemitic slogans were shouted in some cases, conceded Bulent Ucar, a professor of Islamic theology at Osnabrück University. “There are good arguments against Israel’s policy of occupation and dispossession, which is against international law,” he told DW. “But there are also polarizing actors, who are loading this political dispute in the Middle East with antisemitism, and then trying to transfer it to Europe. This is not at all acceptable. There is no justification for Jews in Germany to be threatened and harassed. That’s inexcusable and a total no-go.”

Orkide Ezgimen, who heads the Discover Diversity project at the Kreuzberg Initiative against antisemitism in Berlin, agrees that different motivations were on display at the demonstrations. There was criticism of Israel’s actions against the Palestinians but also a lot of potential for aggressive behavior, some of which include antisemitic sentiments. “These reference German history, such as the Holocaust,” she said. “That is clearly antisemitic. Of course, in a democracy one has the right to demonstrate against the policies of another country — but not in all forms. In the case of the Israeli-Palestinian conflict, you have to distinguish very clearly between legitimate criticism and antisemitism.”

Read it all.

Antisemitism in Germany: 'As Muslims, we must tackle this' https://t.co/oaGBuXinGN #faith

— Gate 15 (@Gate_15_Analyst) May 19, 2021

Pressure on clergy to deliver additional online services against a backdrop of diminishing financial and human resources, has contributed to an unprecedented increase in clergy referrals for psychological care, a psychiatrist said this week.

St Luke’s Healthcare for the Clergy, which provides access to advice and clinical care for clergy and their families, provided 146 psychological appointments in the first ten weeks of 2021 — up from 43 in the first 12 weeks of 2020.

Dr Gary Bell, a psychiatrist who serves as both a trustee of St Luke’s and a consultant, expects consultations to double this year. “This is the highest level of demand for help from clergy that I have experienced over the ten years I have been associated with St Luke’s,” he said.

The increase had highlighted “the many and varied ways in which the pandemic has adversely affected the life of the Church. Clergy are now under immense pressure to deliver more than ever before, their traditional ministerial roles being added to by the demand for an ongoing online presence, with correspondingly diminishing financial and human resources. It is hardly surprising that rates of anxiety, depression, and burnout have skyrocketed.”

Read it all.

Pandemic pressure on clergy has tripled psychiatric referrals, says St Luke’s psychiatrist https://t.co/KUSeZCpUvQ

— Church Times (@ChurchTimes) May 14, 2021

When China’s government ordered women in her mostly Muslim community in the region of Xinjiang to be fitted with contraceptive devices, Qelbinur Sedik pleaded for an exemption. She was nearly 50 years old, she told officials. She had obeyed the government’s birth limits and had only one child.

It was no use. The workers threatened to take her to the police if she continued resisting, she said. She gave in and went to a government clinic where a doctor, using metal forceps, inserted an intrauterine device to prevent pregnancy. She wept through the procedure.

“I felt like I was no longer a normal woman,” Ms. Sedik said, choking up as she described the 2017 ordeal. “Like I was missing something.”

Across much of China, the authorities are encouraging women to have more children, as they try to stave off a demographic crisis from a declining birthrate. But in the Xinjiang region, China is forcing them to have fewer, tightening its grip on Muslim ethnic minorities and trying to orchestrate a demographic shift that will diminish their population growth.

Read it all

1. NEW: In China, the govt is trying to assert control over every aspect of life for Muslim women in Xinjiang. Their minds. Their homes. Even their wombs.

“The women of Xinjiang are in danger,” one woman said. “The government wants to replace our people." https://t.co/bVk1xQYhJW

— Amy Qin 秦颖 (@amyyqin) May 10, 2021

Chuck DeGroat, professor of counseling and Christian spirituality at Western Theological Seminary in Holland, Michigan, said pastors have long had to mediate disputes over theology or church practice, like the role of women in the church or the so-called “worship wars” of recent decades. They now face added stresses from the pandemic and polarization, with people willing to leave their churches over mask policies or discussions of race.

“I’m hearing from pastors that they just don’t know what to do,” he said.

A recent survey of Protestant pastors by the research firm Barna Group found that 29% said they had given “real, serious consideration to quitting being in full-time ministry within the last year.”

David Kinnaman, president of Barna, said the past year has been a “crucible” for pastors. Churches have become fragmented by political and social divides. They have also become frayed, as “people’s connectedness to local congregations is waning.

“The pandemic was a great revealer of the challenges churches face,” said Kinnaman.

Read it all.

The past year has been hard for many people — including some pastors who decided to leave the clergy after feeling fed up with debates around politics and the pandemic.https://t.co/7XEUTyylI5

— Paul O'Donnell (@PaulODonnellEIC) May 7, 2021

Some years ago, when I was nineteen and living in the north of England, I knew a middle-aged man named Reuben who claimed to be visited by angels, to receive visions and auditions from God, to see and converse with the spirits of nature, and to be able to intuit the spiritual complaints of nearly everyone he met. He was a cheerful soul, with a vast and almost impossibly tangled beard of walnut brown through which he was forever running the fingers of his right hand, a few ghostly wisps of hair floating about the crown of his head, and eyes of positively gemlike blue. (Actually, his eyes were rather unsettling at times—they sometimes seemed to be lit from within—but there was never any menace in them.)

He once told me that as a very small child he had assumed that everyone was aware of the numinous presences that he saw everywhere, on a nearly daily basis. To him, a small anthropine figure dancing atop an open flower or a radiant angel standing beside a church door was as ordinary a sight as, well, an open flower or a church door. It was only when he was about seven, he said, after years of his parents’ anxiously admonishing him not to make up tales and to embarrass them with his nonsense, that he began to grasp that the world he saw about him was qualitatively different from that of most other persons; and when he was about twelve he began to appreciate how much more interesting and delightful than theirs his reality was.

When I knew him, he was studying for a master’s degree in the religious studies department of the University of Lancaster, where I was doing a year’s research principally on Cittamatra Buddhism. He hoped to write a dissertation on William Blake, with whom—for obvious reasons—he felt a close kinship. He was one of those gentle and slightly hapless eccentrics who are deeply necessary parts of the constituency of any university or college worth its charter, generally drifting about in programs that offer them temporary shelter but no real prospects of a career, working toward degrees they will probably never receive, but contributing some vital, genial, and largely indefinable benefit to everyone around them.

He worked, if that is the right word, in the university library, though as far as I could tell his only job was engaging in long conversations at the front desk with all of his friends (work he did not mind taking with him, after his shift, to the nearby coffee bar). Everyone who knew him was exceedingly fond of him, and I never heard anyone express any doubt that his visions and auditions from the other side were entirely authentic….

Read it all.

Sometimes it is difficult to exaggerate how strange, barbaric, and superstitious an age ours really is. From the archives:https://t.co/DsWc7wwfK9

— First Things (@firstthingsmag) April 22, 2021

At first, I didn’t recognize the symptoms that we all had in common. Friends mentioned that they were having trouble concentrating. Colleagues reported that even with vaccines on the horizon, they weren’t excited about 2021. A family member was staying up late to watch “National Treasure” again even though she knows the movie by heart. And instead of bouncing out of bed at 6 a.m., I was lying there until 7, playing Words with Friends.

It wasn’t burnout — we still had energy. It wasn’t depression — we didn’t feel hopeless. We just felt somewhat joyless and aimless. It turns out there’s a name for that: languishing.

Languishing is a sense of stagnation and emptiness. It feels as if you’re muddling through your days, looking at your life through a foggy windshield. And it might be the dominant emotion of 2021.

As scientists and physicians work to treat and cure the physical symptoms of long-haul Covid, many people are struggling with the emotional long-haul of the pandemic. It hit some of us unprepared as the intense fear and grief of last year faded.

Read it all.

The emotional toll of the pandemic has left many with a sense of stagnation and emptiness.

That feeling of muddling through your days, lacking motivation and struggling to focus has a name, writes the organizational psychologist Adam Grant: languishing.https://t.co/FDVcQ3O3MC

— The New York Times (@nytimes) April 19, 2021

Many causes combined to produce the US Capitol insurrection on January 6. In the immediate aftermath, most of the blame has been assigned to Trump’s inflammatory rhetoric. Those inclined to look deeper connect the spark of Trump’s words to the tinder of extreme polarization that accompanied his presidency. Subgroups of Americans increasingly live in entirely different worlds from one another.

This is more than a metaphor. We—in the United States and throughout the world—have actually and quite literally lost the ability to interact and coexist in the common world we once shared.

I’m not just talking about conflicting worldviews, radically differing perspectives, disparate education, or political party polarization. I am talking about a specific, simple, everyday problem that has led to and reinforced all of these broader social and political causes. This is a problem so pervasive, so ubiquitous, so powerful, and so subtle that most of my readers probably have no idea what I’m about to say.

I’m referring to what I call the 50/50 problem: more than 50 percent of Americans spend more than 50 percent of their waking hours living in virtual, artificial worlds rather than the given, created one in which their bodies exist. The 50 percent threshold represents a tipping point that renders dialogue, deliberation, civic friendship, and compromise extraordinarily difficult in any society.

Read it all.

The disembodiment of consciousness that comes with being on technological devices only becomes a problem when it is so frequent as to actually hinder or distort our ability to engage with the real, natural world.

We have reached that point. https://t.co/I5lGE6XUM9

— Public Discourse (@PublicDiscourse) March 31, 2021

Two months earlier, Hinton and his students had changed the way machines saw the world. They built what was called a neural network, a mathematical system modeled on the web of neurons in the brain, and it could identify common objects—like flowers, dogs, and cars—with an accuracy that had previously seemed impossible. As Hinton and his students showed, a neural network could learn this very human skill by analyzing vast amounts of data. He called this “deep learning,” and its potential was enormous. It promised to transform not just computer vision but everything from talking digital assistants to driverless cars to drug discovery.

The idea of a neural network dated back to the 1950s, but the early pioneers had never gotten it working as well as they’d hoped. By the new millennium, most researchers had given up on the idea, convinced it was a technological dead end and bewildered by the 50-​year-​old conceit that these mathematical systems somehow mimicked the human brain. When submitting research papers to academic journals, those who still explored the technology would often disguise it as something else, replacing the words “neural network” with language less likely to offend their fellow scientists.

Hinton remained one of the few who believed it would one day fulfill its promise, delivering machines that could not only recognize objects but identify spoken words, understand natural language, carry on a conversation, and maybe even solve problems humans couldn’t solve on their own, providing new and more incisive ways of exploring the mysteries of biology, medicine, geology, and other sciences. It was an eccentric stance even inside his own university, which spent years denying his standing request to hire another professor who could work alongside him in this long and winding struggle to build machines that learned on their own. “One crazy person working on this was enough,” he imagined their thinking went. But with a nine-​page paper that Hinton and his students unveiled in the fall of 2012, detailing their breakthrough, they announced to the world that neural networks were indeed as powerful as Hinton had long claimed they would be.

Read it all.

An amazing account of the events that shaped deep learning as we know it. https://t.co/6LMWRmwCgW

— Georgios Voulgaris (@GeorgiosVoulga1) March 17, 2021

“Social media is inherently complex, but trying to set guidelines for ‘consumption’ the same way we do for alcohol or food – as policy makers have tried and failed to do – is a massive oversimplification,” says Orben.

Everybody uses social media differently, and it affects our lives in such a diversity of ways, that setting a recommended daily screen time is far from simple.

Orben adds: “You could use it for twenty minutes to keep in touch with family abroad, or twenty minutes to look at self-harm images on Instagram, for example. The relationship with mental health is really complicated.”

She has found that adolescents who use more social media score lower on mental health questionnaires – but it’s not clear whether social media makes them feel worse, or whether they turn to social media more when they feel worse. And of course, social media isn’t the only thing affecting how adolescents feel.

“There are other things like sleep, parenting, and environment that all affect wellbeing. I don’t think we have the evidence yet to say we should invest lots of money into decreasing social media use, and not invest in other things like youth clubs or better mental health care for adolescents,” she says.

Read it all.

#Socialmedia: lifeline during the #pandemic, or cause of #mental #health problems? @tylershores and @OrbenAmy discuss ahead of their free talk @Cambridge_Fest @IntellForum https://t.co/xsYH8i8VTY via @cambridge-uni #technology #21stc

— Kendall Harmon (@KendallHarmon6) March 17, 2021

I was born in Iran, and I went to school to study law to become a judge. Then the revolution happened, and women could no longer be judges. The only option for an outspoken woman like me was to leave my country, and so I came to New York in my early 20s on a student visa. I lived in Jackson Heights, Queens, and I didn’t have any money. I couldn’t study law in the U.S.; I couldn’t afford it. I was starting over completely.

I found a job as a nanny, and the family paid me a little extra to cook their meals. My own mother had taught me to cook when I was growing up, and it was always something I was passionate about, but I never considered it professionally. The family noticed that I could cook really well, and the wife recommended me to her friends, so I started cooking in other people’s homes for parties, people’s birthdays, things like that. People would tell me, “You should open a restaurant.” But I was so young, and still a student in a master’s program. To me, the only way to advance was through higher education, so I got a useless master’s degree and kept doing all kinds of odd jobs — waitressing, babysitting, working in a copy shop.

When I got the opportunity to open my own copy-and-print shop, I was beside myself. It was the first chance I had for financial stability. I had that business for eight years, and it did really well. During that time, I got married, and between my husband and me, our financial situation improved significantly. We were working hard and dining out a lot, and I would always look at the food scene and say, “Why is nobody doing a good job with Iranian food?” I started thinking seriously about opening a coffee shop in the East Village that would serve Persian food for breakfast and lunch. We were also trying to start a family, and it was difficult. I lost pregnancies. And then I got pregnant with twins, so I put the restaurant idea on the back burner.

Read it all.

I cannot get enough of stories of people in their 50s, 60's, even 80s who are hell-bent on going after their dream – and make a massive success of it.

The Moment I Realized My Second Act Could Work https://t.co/So9giUUXjK via @thecut

— Sarah Keegan (@SaraKeeg) March 4, 2021

This Harvard-Westlake parents’ group is one of many organizing quietly around the country to fight what it describes as an ideological movement that has taken over their schools. This story is based on interviews with more than two dozen of these dissenters—teachers, parents, and children—at elite prep schools in two of the bluest states in the country: New York and California.

The parents in the backyard say that for every one of them, there are many more, too afraid to speak up. “I’ve talked to at least five couples who say: I get it. I think the way you do. I just don’t want the controversy right now,” related one mother. They are all eager for their story to be told—but not a single one would let me use their name. They worry about losing their jobs or hurting their children if their opposition to this ideology were known.

“The school can ask you to leave for any reason,” said one mother at Brentwood, another Los Angeles prep school. “Then you’ll be blacklisted from all the private schools and you’ll be known as a racist, which is worse than being called a murderer.”

One private school parent, born in a Communist nation, tells me: “I came to this country escaping the very same fear of retaliation that now my own child feels.” Another joked: “We need to feed our families. Oh, and pay $50,000 a year to have our children get indoctrinated.” A teacher in New York City put it most concisely: “To speak against this is to put all of your moral capital at risk.”

Read it all.

“I am in a cult. Well, that’s not exactly right. It’s that the cult is all around me and I am trying to save kids from becoming members.” He sounds like a Scientology defector, but he is a teacher at one of the most elite NY high schools. My latest: https://t.co/HDrWa7WFBT

— Bari Weiss (@bariweiss) March 10, 2021

As time has gone on, evidence has grown on one side of the equation: the harm being done to children by restricting their “circulation.” There is the well-documented fall-off in student academic performance at schools that have shifted to virtual learning, which, copious evidence now shows, is exacerbating racial and class divides in achievement. This toll has led a growing number of epidemiologists, pediatricians and other physicians to argue for reopening schools as broadly as possible, amid growing evidence that schools are not major venues for transmission of the virus.

As many of these experts have noted, the cost of restrictions on youth has gone beyond academics. The CDC found that the proportion of visits to the emergency room by adolescents between ages 12 and 17 that were mental-health-related increased 31% during the span of March to October 2020, compared with the same months in 2019. A study in the March 2021 issue of Pediatrics, the journal of the American Academy of Pediatrics, of people aged 11 to 21 visiting emergency rooms found “significantly higher” rates of “suicidal ideation” during the first half of 2020 (compared to 2019), as well as higher rates of suicide attempts, though the actual number of suicides remained flat.

Read it all.

The pandemic year has been brutal for young people. And it's been much tougher in some places than others. Here's my latest for @propublica, a story from a part of the country where the line between disruption and normalcy was drawn especially starkly. https://t.co/ECsTdsDHSp

— Alec MacGillis (@AlecMacGillis) March 8, 2021

Firearms are the only means of suicide Makulec talks about because it is the most lethal and the most common. In Missouri, suicide is the second leading cause of death for ages 10 to 24, behind accidents of all kinds. Ninety-eight Missourians ages 24 and under died from firearm suicides in 2019, the most recent year data was available.

And the problem is getting worse: Missouri’s youth suicide rate is rising faster than all but four other states.

Suicide prevention advocates, mental health professionals and parents who lost children to gun suicide point to solutions: restricting teens’ access to guns and encouraging more informed conversations to end stigma and silence surrounding suicide and mental health, like the work done at KUTO.

“I’d like to think every day is my last day of work,” said Makulec, who serves as KUTO’s executive director. “But while we’ve made an impact, teens are still dying by suicide at an alarming rate in Missouri.”

Read it all.

With gun suicides on the rise, a rare hotline staffed by St. Louis teens saves lives https://t.co/9se2n1WhSg

— The Kansas City Star (@KCStar) March 7, 2021

Tom Cruise looks at the camera. “I’m going to show you some magic,” he says holding up a coin. “It’s the real thing”, the Hollywood actor insists, giving his trademark laugh and making the coin disappear. “It’s all the real thing.”

Millions have watched the video on TikTok, with many initially wondering if the 58-year-old Mission: Impossible star had joined the video-sharing platform beloved of teenagers.

Except this is not Cruise but a “deepfake” video, one of several of the actor that have garnered millions of views and shares across social media. They have led experts to warn that deepfake technology is advancing much faster than most people realise.

The three videos first appeared on TikTok and have been created by an account called “deeptomcruise”. They show the Top Gun actor apparently performing a magic trick, playing golf before bending to talk to the camera, and falling over in a fashionable clothes store before telling an anecdote about Mikhail Gorbachev.

Read it all (subscription).

“It’s all the real thing,” Tom Cruise insists, looking into the camera.

Except the viral TikTok videos of him are not real: they’re “deepfakes”. But what is a “deepfake”, and why are they so worrying? https://t.co/3Gyovahnwi

— The Times (@thetimes) March 1, 2021

The New York Times, The Washington Post and CNN picked up the story of a young female student harassed by white workers. The American Civil Liberties Union, which took the student’s case, said she was profiled for “eating while Black.”

Less attention was paid three months later when a law firm hired by Smith College to investigate the episode found no persuasive evidence of bias. Ms. Kanoute was determined to have eaten in a deserted dorm that had been closed for the summer; the janitor had been encouraged to notify security if he saw unauthorized people there. The officer, like all campus police, was unarmed.

Smith College officials emphasized “reconciliation and healing” after the incident. In the months to come they announced a raft of anti-bias training for all staff, a revamped and more sensitive campus police force and the creation of dormitories — as demanded by Ms. Kanoute and her A.C.L.U. lawyer — set aside for Black students and other students of color.

But they did not offer any public apology or amends to the workers whose lives were gravely disrupted by the student’s accusation.

This is a tale of how race, class and power collided at the elite 145-year-old liberal arts college, where tuition, room and board top $78,000 a year and where the employees who keep the school running often come from working-class enclaves beyond the school’s elegant wrought iron gates. The story highlights the tensions between a student’s deeply felt sense of personal truth and facts that are at odds with it.

Read it all.

This reporting from @powellnyt on the aftermath of an incident of alleged racism at Smith College and how these eventually discredited charges ruined the lives of working class staff is damning and heartbreaking. Shame on the ACLU btw. Read the whole thing https://t.co/lbc2LgrTKi

— Eli Lake (@EliLake) February 24, 2021

I will take comments on this submitted by email only to KSHarmon[at]mindspring[dot]com.

Legal theorist Helen Alvaré observes that the twentieth century saw a sea change in jurisprudence, whereby “certain forms of sexual expression achieved constitutional status and came to be identified with nothing less than a human being’s ‘identity.’”[1] Tracing this change, beginning with the early contraception cases Griswold v. Connecticut (1968) and Eisenstadt v. Baird (1972), Alvaré shows how the Supreme Court gradually came to embrace a constructivist view of personal identity that was inextricably linked to sexual activity. We become who we are, that is, through our sexual choices.

This is especially true for women, the Court held, because of the possibility of motherhood resulting from said sexual choices. If women are unduly burdened by children, which might disincentivize them to engage in sexual relationships, what happens to their identity? This identity-formation-through-sex rationale is especially clear in the notorious 1992 Planned Parenthood v. Casey decision. Since the 1973 Roe v. Wade decision legalizing abortion, the Court writes, women have “organized intimate relationships and made choices that define their views of themselves and their places in society, in reliance on the availability of abortion in the event that contraception should fail.”[2] Without contraception and abortion, what happens to women’s self-definition? This idea is driven home by the purplest of legal prose in the decision’s famous “mystery of human life” passage:

These matters [of reproduction], involving the most intimate and personal choices a person may make in a lifetime, choices central to personal dignity and autonomy, are central to the liberty protected by the Fourteenth Amendment. At the heart of liberty is the right to define one’s own concept of existence, of meaning, of the universe, and of the mystery of human life. Beliefs about these matters could not define the attributes of personhood were they formed under compulsion of the State.[3]

“While Casey’s soaring language is certainly subject to varying interpretations,” Alvaré observes, “at the very least it can be said that it firmly linked women’s ability to avoid childrearing following sexual intercourse, with her interest in forming her personal identity.”[4]

Read it all.

“When the Supreme Court intones that sexuality is a privileged vehicle through which people “define their views of themselves and their places in society,” it is elevating sexuality to totemic status.” https://t.co/dMjMMWXKuJ

— Josh Hochschild (@JoshHochschild) January 27, 2021

Linda Kleindienst Bruns registered for a coronavirus vaccine in late December, on the first day the health department in Tallahassee, Fla., opened for applications for people her age. Despite being 72, with her immune system suppressed by medication that keeps her breast cancer in remission, she spent days waiting to hear back about an appointment.

“It’s so disorganized,” she said. “I was hoping the system would be set up so there would be some sort of logic to it.”

Phyllis Humphreys, 76, waited with her husband last week in a line of cars in Clermont, west of Orlando, that spilled onto Highway 27. They had scrambled into their car and driven 22 miles after receiving an automated text message saying vaccine doses were available. But by 9:43 a.m., the site had reached capacity and the Humphreys went home with no shots.

“We’re talking about vaccinations,” said Ms. Humphreys, a retired critical care nurse. “We are not talking about putting people in Desert Storm.”

Read it all.

In Florida, people 65 and older, whom the state has prioritized to get vaccinated against Covid-19, have clamored to get it — only to find a fragmented and confusing health care system overwhelmed by demand. https://t.co/lhQ3F1z4sA

— The New York Times (@nytimes) January 10, 2021

Barna data show that pastors across the U.S. feel a sense of responsibility when it comes to caring for their church members during crisis. In a year that has been marked by uncertainty, distance and trauma, pastors are likely facing even greater pressure to support and guide their people—perhaps while their own mental and emotional well-being are also suffering.

As a difficult year comes to a close and a challenging holiday season continues, let’s examine findings from three recent Barna studies that could help pastors as they think through caring for their congregants—and themselves—during crisis.

Most pastors agree that trauma is an issue the Church should address, but many church leaders have had little to no training in the way of trauma care. Data from Barna’s recent report created in partnership with American Bible Society—Trauma in America—show that the majority of Protestant pastors (73%) indicates they feel “somewhat” equipped to help someone in their congregation who may be dealing with significant trauma. Only one in seven (15%) feels “very” well-equipped, while 12 percent do not feel equipped at all.

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According to this @BarnaGroup study, only 15% of Protestant pastors feel “very” well-equipped to help someone dealing with significant trauma. Grateful to my friend, @davidkinnaman, and the Barna team for helping us understand the church today. https://t.co/wD0VCXnXLA

— Kara Powell (@KPowellFYI) December 16, 2020

But while he directly (by the tens of thousands) and indirectly (by the millions) delivered on making other people smile, Hsieh was privately coping with issues of mental health and addiction. Forbes has interviewed more than 20 of his close friends and colleagues over the past few days, each trying to come to grips with how this brightest of lights had met such a dark and sudden end.

Reconciling their accounts, one word rises up: tragedy. According to his friends and family, Hsieh’s personal struggles took a dramatic turn south over the past year, especially as the Covid-19 pandemic curtailed the nonstop action that Hsieh seemingly craved. According to numerous sources with direct knowledge, Hsieh, always a heavy drinker, veered into frequent drug use, notably nitrous oxide. Friends also cited mental health battles, as Hsieh often struggled with sleep and feelings of loneliness—traits that drove his fervor for purpose and passion in life. By August, it was announced that he had “retired” from the company he built, and which Amazon had let him run largely autonomously since paying $1.2 billion for Zappos in 2009. Friends and family members, understanding the emerging crisis, attempted interventions over the past few months to try to get him sober.

Instead, these old friends say, Hsieh retreated to Park City, where he surrounded himself with yes-men, paying dearly for the privilege. With a net worth that Forbes recently estimated, conservatively, at $700 million, Hsieh’s offer was simple: He would double the amount of their highest-ever salary. All they had to do was move to Park City with him and “be happy,” according to two sources with personal knowledge of Hsieh’s months in Utah. “In the end, the king had no clothes, and the sycophants wouldn’t say a fucking word,” said a close friend who tried to stage one of the interventions, with the help of Hsieh’s family. “People took that deal from somebody who was obviously sick,” encouraging his drug use, either tacitly or actively.

“He fostered so much human connection and happiness, yet there was this void,” the close friend continued. “It was difficult for him to be alone.”

Ultimately, that may have been a fatal trait. “When you look around and realize that every single person around you is on your payroll, then you are in trouble,” Jewel wrote in that August letter (a representative for Jewel declined to comment). “You are in trouble, Tony.”

Read it all.

The tragic story behind ⁦@Zappos⁩ founder Tony Hsieh’s death: addiction, loneliness and a lack of mooring. Well reported story by ⁦@Forbes⁩ https://t.co/Hofqxpx5wl

— Kate Kelly (@katekelly) December 6, 2020

A person who doesn’t trust his own virtue takes affirmative steps to protect himself from a foolish fall. You don’t have to map out a full-blown “Pence rule” or “Modesto Manifesto” to take prudent steps to guard against your own fallen nature. This shouldn’t even be a matter of religious controversy. I’m reminded of these powerful and self-aware words from one of America’s most influential and thoughtful progressive atheists, Ta-Nehisi Coates:

I’ve been with my spouse for almost 15 years. In those years, I’ve never been with anyone but the mother of my son. But that’s not because I am an especially good and true person. In fact, I am wholly in possession of an unimaginably filthy and mongrel mind. But I am also a dude who believes in guard-rails, as a buddy of mine once put it. I don’t believe in getting “in the moment” and then exercising will-power. I believe in avoiding “the moment.” I believe in being absolutely clear with myself about why I am having a second drink, and why I am not; why I am going to a party, and why I am not. I believe that the battle is lost at Happy Hour, not at the hotel. I am not a “good man.” But I am prepared to be an honorable one.

The way I’ve put it in speeches to young Christians is simply this, “Make the easy choice so you don’t have to make the hard choice.” Saying no to the extra drink is much easier than halting a drunken flirtation.

And if a person gains fame, he cannot—he must not—believe the easy laughs, the shining eyes, or the copious flattery of starstruck fans. There are reciprocal responsibilities here. It would be far better if Americans didn’t treat celebrities (including religious celebrities) like Greek gods. It would be far better if celebrities didn’t start to believe that they belong on Mount Olympus.

Christian celebrities will continue to fall. But they don’t have to fall so often.

Read it all.

Post of the day: ⁦@DavidAFrench on celebrity. “I’ve known a number of Christian public figures who haven’t fallen … They’ve typically shared two common convictions. 1) They don’t trust their virtue. 2) They don’t believe they earned their fame.”⁩ https://t.co/Z7zpB62mVu

— Andrew Wilson (@AJWTheology) December 6, 2020

On a summer day in 2016, a posse of men surrounded Lu Yuyu on a street in China’s southwestern city of Dali. He said they wrestled him into a black sedan and slid a shroud over his head. His girlfriend was pushed into a second car, screaming his name.

Mr. Lu had for years posted a running online tally of protests and demonstrations in China that was closely read by activists and academics around the world, as well as by government censors. That made him a target.

While China’s Communist Party has long punished people seen as threats to its rule, government authorities under Chinese leader Xi Jinping have engaged in the most relentless pursuit of dissenters since the crackdown on the 1989 Tiananmen Square pro-democracy protests, according to academics and activists.

“Over the past eight years under Xi, authorities have become hypersensitive to the publicizing of protests, social movements and mass resistance,” said Wu Qiang, a former politics lecturer at Beijing’s Tsinghua University.

“Lu’s data provided a window into social trends in China,” Mr. Wu said, and that made him a threat to the party. China Labour Bulletin, a Hong Kong-based group that promotes worker rights, used Mr. Lu’s posts as the primary source for its “Strike Map,” an interactive online graphic tallying worker unrest.

Read it all.

China's political crackdown leaves no room for dissent. Public security spending has nearly doubled in eight years. One man's story shows how brutally it works. https://t.co/3eB14SqfrO

— The Wall Street Journal (@WSJ) November 28, 2020

OK, concentrate: How much of your brain are you using right now—or at any moment in time?

If you said 10%, you’ve repeated a popular, but inaccurate, myth.

The origin of the tale is murky but might be rooted in an outdated theory about the structure of the brain that was repeated in a bestselling self-help book more than 80 years ago.

Today, the trope is still trotted out in cartoons, books and movies.

In the 2014 thriller “Lucy,” a scientist repeats the 10% claim while speculating about the promise of accessing a larger portion of the mind. The 2011 film “Limitless,” about a struggling writer, pegs the fraction at a slightly more encouraging 20%. And the 1991 comedy “Defending Your Life,” about a deceased man’s efforts to prove his worth in the afterlife, lowers it to a demoralizing 3% to 5%.

Sorry, Hollywood. Science doesn’t buy it.

Read it all.

Granted, churches can’t control whether church members find a pastor attractive. Physical appearance aside, power, talent and money — all of which can come with a megachurch pastorate — are pretty intoxicating, too. What churches can control, or at least monitor and scan for in hiring decisions, is whether a pastor clearly wants to be found desirable. Professor and author Alan Noble said it well, that he can tell when “ministers desire to be desired. … The way the person carries themself, dresses, speaks, gestures, and posts images signal to me that the(y) desire other people to desire them.”

This desire is at the heart of the hot pastor formula. Megachurches recruit spiritual leaders who are designed to be found desirable by congregants. Their mission becomes bound up in their need to fill their ego, a need to be loved and desired.

Christian humility is about forgetting oneself. “True gospel humility means I stop connecting every experience, every conversation, with myself,” writes the Presbyterian minister Timothy Keller, who has planted several successful churches in New York himself. “In fact, I stop thinking about myself.”

It’s hard for anyone standing under the bright lights of a megachurch stage to forget about themselves. Maybe the problem isn’t the hot pastors like Lentz but a toxic megachurch culture that makes narcissism a prerequisite.

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In light of the news of Hillsong pastor Carl Lentz's marital infidelity, I wrote for @RNS about the problem with hot pastors, and the double standards applied to church conversations about modesty. https://t.co/CUOKiqDfOC

— Katelyn Beaty (@KatelynBeaty) November 19, 2020