Tag Archives: Society

Essays, Foreign Affairs, Immigration, Society

‘Sweden Has A Big Problem’

THE NEW YORK TIMES OPINION (March 28, 2025):

This essay is part of The Great Migration, a series by Lydia Polgreen exploring how people are moving around the world today.

On Aug. 12, 2004, celebratory headlines festooned the pages of Swedish newspapers, hailing a huge milestone: On that day a baby would be born as the nine millionth Swede. After years of fretting over declining birthrates, a modest increase in babies born and, crucially, robust migration had pushed that sprawling but lightly populated nation over a longed-for threshold.

In a survey last month, 73 percent of Swedish respondents said migration levels over the past decade were too high. But that’s of a piece with a society ill at ease with itself. Beset by metastasizing gang violence, stubborn unemployment and strain on its vaunted social welfare system, the country is rife with discontent — a distemper shared by foreign- and native-born alike. The problem with Sweden, it seems, is not migrants. It’s Sweden itself.

Twenty years later, almost exactly to the day, the Swedish government trumpeted a very different achievement: More people were leaving Sweden than were migrating to it. By the end of the year, a country that had long celebrated its status as a refuge for people fleeing war and repression was touting the fact that fewer people had been granted asylum in Sweden than in any year since comparable records have been kept. To the government, led by the center-right Moderate Party and backed by the hard-line anti-migrant Sweden Democrats, this retrenchment was nothing but a good thing.

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In opening itself up to these questions, Sweden is taking a big gamble. It’s also saying something about itself. “Migration is a bellwether phenomenon,” the sociologist Hein de Haas, a leading scholar of migration, told me. “If you look at the bigger picture, isn’t this growing fear of immigrants showing the lack of confidence of Western societies?”

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Lydia Polgreen is an Opinion columnist at The New York Times.

Culture, Essays, Society

The Evils Of Rationalism

COMMENTARY MAGAZINE (March 14, 2025):

Late last year, when Luigi Mangione was arrested and charged with the murder of United Healthcare CEO Brian Thompson, something unexpected happened: A lot of people praised him for his actions, elevating Mangione to the status of secular saint for gunning down a man in cold blood. Both on social-media platforms, where he was hailed as a folk hero, and in person outside the New York City courthouse where dozens if not hundreds of supporters waved “Free Luigi” signs, a disturbingly large number of people seemed to be in agreement with Mangione’s claim, in the three-page manifesto found among his belongings, that “frankly, these parasites simply had it coming.”

Mangione’s views aren’t simply run-of-the-mill anti-capitalist rantings. They are grounded in part in the principles of the so-called Rationalist movement. Like many Rationalist (also called Gray Tribe) enthusiasts, Mangione is from a wealthy family, has an advanced degree, and has worked in the tech industry. He shares with the Gray Tribe an obsession with AI and some of ideas that the progression of artificial intelligence has brought to the fore.

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Similarly, a culture that embraces the idea that anything is fluid—even one’s own physical body or biological sex or even one’s reality—has a hard time making the case for limits. What comes to take the place of that case is an understanding of the world that says a man can become a hero for fatally shooting someone he doesn’t even know on a New York City street corner. Right now, it may go by the name of Rationalism, but it’s something older and deeper and more terrifying.

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Christine Rosen is a senior fellow at the American Enterprise Institute.

Essays, Ideas, Society

Ideas & Society: ‘The Winter Of Civilization’

AEON MAGAZINE (February 28, 2025):

I came across Byung-Chul Han towards the end of the previous decade, while writing a book about the pleasures and discontents of inactivity. My first researches into our culture of overwork and perpetual stimulation soon turned up Han’s The Burnout Society, first published in German in 2010. Han’s descriptions of neoliberalism’s culture of exhaustion hit me with that rare but unmistakable alloy of gratitude and resentment aroused when someone else’s thinking gives precise and fully formed expression to one’s own fumbling intuitions.

Han’s critique of contemporary life centres on its fetish of transparency; the compulsion to self-exposure driven by social media and fleeting celebrity culture; the reduction of selfhood to a series of positive data-points; and the accompanying hostility to the opacity and strangeness of the human being.

At the heart of Han’s conception of a burnout society (Müdigkeitsgesellschaft) is a new paradigm of domination. The industrial society’s worker internalises the imperative to work harder in the form of superego guilt. Sigmund Freud’s superego, a hostile overseer persecuting us from within, comes into being when the infantile psyche internalises the forbidding parent. In other words, the superego has its origin in figures external to us, so that, when it tells us what to do, it is as though we are hearing an order from someone else. The achievement society of our time, Han argues, runs not on superego guilt but ego-ideal positivity – not from a ‘you must’ but a ‘you can’. The ego-ideal is that image of our own perfection once reflected to our infantile selves by our parents’ adoring gaze. It lives in us not as a persecutory other but as a kind of higher version of oneself, a voice of relentless encouragement to do and be more.

To digitalise a painting is to decompose it, to deprive it of ground

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Josh Cohen is a psychoanalyst in private practice in London. He is professor emeritus of modern literary theory at Goldsmiths University of London. His latest books include Losers (2021) and All the Rage: Why Anger Drives the World (2024).