Obama rips Trump in Vegas voter turnout monologue

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Prabowo Subianto was inaugurated Sunday as the eighth president of the world’s most populous Muslim-majority nation.

Kamala Harris has said former President Trump is “cruel” for how he talked about the family of a Georgia mother who died after waiting for treatment for complications from an abortion pill

Journalists and political commentators responded on social media to an article from The Atlantic comparing former President Trump to multiple fascist dictators, including Adolf Hitler.

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About a month ago, I was greeted by a welcome sight at the gas station in Connecticut where I usually fill my tank: the price of regular had fallen below $3 a gallon. In the weeks that followed, however, the Middle East was racked by escalating conflict. Israel—which was already in the middle of a nearly year-long invasion of Gaza—assassinated the Hezbollah leader Hassan Nasrallah with an air strike in Beirut. Iran responded by launching a missile attack on Israel, and Hezbollah fired salvos of rockets. Israel then invaded southern Lebanon, and the Biden administration urged restraint as the Israeli government reportedly weighed a retaliatory attack on Iran’s oil fields.In sum, the past few weeks have been as tense and belligerent a time in the Middle East as we’ve seen in many years. And yet, when I filled up my tank again yesterday, the price of a gallon of gas was only $2.94.Once upon a time, this would have been surprising: Geopolitical turmoil, particularly in the Middle East, used to send oil prices soaring, as frantic traders—anticipating potential supply shortages—added what’s often called a “war premium” to the price of crude. This time around, oil prices rose only mildly—at their peak, in early October, they were up about 10 percent from recent lows—and they’ve now fallen back to about where they were a month ago. Prices at the pump, meanwhile, barely budged through all the chaos. Some of this reflects the fact that a direct conflict between Israel and Iran is still at more of a simmer than a full boil. But the oil market has also responded calmly to the clear risk of wider war because fundamental changes in global energy markets over the past 15 years have made the world’s economies—including, above all, the United States’—much less vulnerable to Middle Eastern tumult.[Read: The global oil market is based on a fiction]The most obvious, and important, of those changes is the huge boom in U.S. oil production, as the technology of “fracking”—hydraulic fracturing and horizontal drilling—has allowed the mass production of “tight oil” (so called because it’s contained in impermeable shale or sandstone). U.S. production of tight oil has risen roughly eightfold since 2010, and the country is now the world’s largest oil producer, pumping more than 13 million barrels a day—a record arrived at under the Biden administration, despite its on-paper commitment to a shift away from fossil-fuel energy.That flood of new supply has made the production of a country such as Iran less important to the world oil market: Iranian exports are now only about 2 percent of total global production. It has also forced OPEC+, the oil cartel that includes the old, predominantly Middle Eastern members of OPEC as well as major producers such as Russia and Mexico, to cut back on its members’ production in an effort to keep prices high. As a result, OPEC+ members have a great deal of spare capacity: Estimates suggest that they could produce 5 million more barrels a day than they’re currently pumping. So even if, say, Iranian oil exports were curtailed by a full-blown war with Israel, OPEC+ members could make up for it with ease.The boom in U.S. oil production has also made it harder for countries like Iran to use oil as a geopolitical weapon. Conflict with Iran always raises the possibility that Tehran might try to close the Strait of Hormuz, a key waterway for oil tankers that runs between Iran and the United Arab Emirates. But because America imports less oil than it once did, these days closing the strait would have less impact on the U.S. than on Iran—and would hurt the main buyer of Iran’s oil, China.Additional factors have also helped mute the oil market’s response to crisis. Over time, American policy makers have become more willing to use the country’s Strategic Petroleum Reserve to soften any blow to consumers: Barack Obama used the reserve in 2011, when Libyan oil production went offline, and Joe Biden used it in 2022, after Russia’s invasion of Ukraine. The strategic reserve currently holds 383 million barrels of oil, so replacing Iran’s supply would not be a challenge.Meanwhile, economic growth, especially in China, is not necessarily translating into demand for oil the way it once did. The boom in renewables for energy generation has, on the margins, reduced oil dependence, as has the fact that all-electric and hybrid cars now account, in the U.S., for almost 20 percent of the “light-duty vehicle” (essentially, passenger cars) market, and likely a larger percentage of equivalent sales in China. If anything, oil traders today are concerned about softness in demand for oil from China, because Chinese growth rates have cooled dramatically in recent years.Oil traders themselves may be less prone to alarm when a geopolitical crisis blows up because recent history suggests that an overwrought response—such as panic-buying that pushes up prices sharply—is rarely justified. In 2019, when a Houthi drone attack on oil facilities in Saudi Arabia shut down half the country’s oil production, prices spiked by almost 15 percent. But after the Saudis released oil from their reserves and got production back online in a matter of weeks, prices quickly tumbled. Similarly, in 2022, when Russia invaded Ukraine, prices surged because of fears of what Western sanctions might do to Russian oil production. But in less than two months, the cost of a barrel was back to where it had been before the invasion. What traders have learned, in other words, is that betting on oil prices spiking and staying high because of geopolitical tension is likely a bad wager.[Franklin Foer: The war that would not end]If Israel does decide to bomb Iran, oil prices are still almost certain to jump. But the oil market would adapt and respond to that event in a way that would minimize its impact on global prices. And because traders understand this altered dynamic of the market, they seem to be acting quite differently toward this risk than they once did. It is possible, of course, that the oil market has become excessively complacent. But what seems more likely is that resilience, in a sense, breeds resilience: Because traders are confident that the market will be able to deal with conflict, they’re more likely to assess risk in a coolheaded fashion, rather than a panicky one. Which is why many of us are still paying only about $3 for a gallon of gas.

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This is an edition of The Atlantic Daily, a newsletter that guides you through the biggest stories of the day, helps you discover new ideas, and recommends the best in culture. Sign up for it here.The pumpkin patch was a sweaty place to visit this year. My friends and I made our annual trip to Maryland to buy apple-cider donuts, admire the changing leaves, and get lost in a stunningly complicated corn maze—but we hadn’t accounted for the sun beating down on us, peaking near 80 degrees in early October.As I swatted the yellowjackets away from my food, I longed for the October I had experienced just two years ago, on a trip to the same farm: the cool, misty weather; the prevalence of knitwear; the diminished threat of sunburn. Finally, weeks later, the autumn I love is creeping back. Here are some stories I’ve compiled for the sweater-wearing, Halloween-observing, pumpkin-spice-drinking readers.A Fall Reading ListWhat Do Professional Apple Farmers Think of People Who Pick Apples for Fun? “It must be an East Coast or urban thing.” By Joe PinskerHow Starbucks Perfected Autumn The pumpkin spice latte has defined fall for 20 years. By Ian BogostAutumnal Tints “A great many, who have spent their lives in cities, and have never chanced to come into the country at this season, have never seen this, the flower, or rather the ripe fruit, of the year.” By Henry David ThoreauHow Much Can the Seasons Bend Before They Break? Yearly weather patterns are changing. Our traditions need to keep up. By Ferris JabrThe Everlasting Joy of Terrifying Children Pop-horror writers like R. L. Stine see fear and storytelling the way the Victorians did. By Adrienne LaFranceThe Week Ahead Venom: The Last Dance, an action film about a man and an alien symbiote (in theaters Friday) Before, a psychological-thriller miniseries about a child psychiatrist who comes across a troubled young boy (streaming Friday on Apple TV+) My Good Bright Wolf, a memoir by Sarah Moss about girlhood, food, and the conflict between the body and the mind (out Tuesday) Essay PhotoAlto / Ale Ventura / Getty The ‘Peak Obesity’ IllusionBy Daniel Engber Taken on its own, the number is astonishing. According to the CDC, as of August 2023, 40.3 percent of U.S. adults—some 100 million people—met the clinical definition for obesity. But this same estimate, which is based on National Health and Nutrition Examination Survey numbers gathered between 2021 and 2023, also seems remarkably low compared with prior readouts. For the first time in more than a decade, NHANES data hint that our obesity epidemic is no longer growing. Read the full article.More in Culture The transparent cruelties of Diddy’s entertainment machine We’re still living in a Fight Club world. Seven true stories that read like thrillers “Dear James”: Should I break up with my Trump-loving partner? Catch Up on The Atlantic A Trump loyalist on the brink Yahya Sinwar’s death was preordained, Graeme Wood writes. Trump is speaking like Hitler, Stalin, and Mussolini, Anne Applebaum writes. Photo Album A woman photographs artwork from the “Sculpture by the Sea” exhibition at Bondi Beach. (Mark Baker / AP) Check out these photos of the week showing a heart-shaped lake in Germany, sculptures by the sea in Australia, a wife-carrying race in Maine, Halloween lights in England, and more.Explore all of our newsletters.When you buy a book using a link in this newsletter, we receive a commission. Thank you for supporting The Atlantic.

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Your Mileage May Vary is an advice column offering you a new framework for thinking through your ethical dilemmas and philosophical questions. This unconventional column is based on value pluralism — the idea that each of us has multiple values that are equally valid but that often conflict with each other. Here is a Vox reader’s question, condensed and edited for clarity. I was raised evangelical Christian and was very devout until my 20s, when I moved away from religion. Now I don’t believe in the Christian dogmas I was raised with. But I think being raised that way did give me something very valuable — a scaffolding for spirituality and morality. It allowed me to develop values like kindness and charity, to help others even when it’s not convenient.  Now, I’m pregnant with my first child, and I’m worried that I don’t know how to instill morality in a kid if they don’t have a scaffolding for it. Should I raise my child as a Christian even though I don’t actually believe in Christianity anymore, and just let the kid figure it out over time? Or can you get the positive effects of being raised in a religion without actually being raised in a religion?  Dear Spiritually Scaffolded, First, can I just say: I feel you! This dilemma hits very close to home for me, as someone who was raised in Orthodox Judaism, no longer identifies as Orthodox, but still finds lots to value in the religious tradition. So the answer I’m going to give you is supported by research — we’ll talk history, psychology, and philosophy — but also personal experience.  To put my cards on the table: I do not believe you need religion to live a moral life. I’m sure you know this, too, because if you think about all your friends and colleagues, you’ll probably find that a bunch of them are very good, kind people who were raised secular. They are all existence proofs that a person can be good without God. And that’s the basic premise of a movement known as humanism. Its roots stretch all the way back to the ancient Greeks, who emphasized the role of human rationality in figuring out how to lead a good and flourishing life. But by the Middle Ages, Greek philosophical texts had become largely unavailable to European Christians, who believed that humans were too wretched to find the good without a supernatural deity. Have a question you want me to answer in the next Your Mileage May Vary column? Feel free to email me at sigal.samuel@vox.com or fill out this anonymous form! Newsletter subscribers will get my column before anyone else does and their questions will be prioritized for future editions. Sign up here! When translations of Greek texts flooded into Europe in the 14th and 15th centuries, the effects were transformative: The Renaissance was born. From scholars to popes, people gained an appreciation for the human body and mind, a pride that’s reflected in the art of the period (think Michelangelo’s “David”). They didn’t toss away Christian faith, but they started valuing both faith and reason, and developed more confidence in the ability of humans to figure out the truth and improve the world through science. Modern humanism includes both “religious humanists” and “secular humanists.” The former are generally nontheistic — they reject the idea of a God who intervenes in human affairs — but they still draw inspiration from the wisdom of religious rituals and texts and from the structure of congregational life. Many Unitarian Universalists fit in this category, for example. They wouldn’t say you need Jesus to save you, but they’ll happily meet in a church for a morally uplifting sermon and songs.  Then there are the secular humanists, who are staunchly religiously unaffiliated; think of people like Salman Rushdie or Steven Pinker, and the 28 percent of Americans today who describe themselves as atheist, agnostic, or “nothing in particular.”  These two broad paths are both valid options for you to consider. What unites them is a belief that you can be “good without God.” Although there is some data to suggest that religion helps promote prosocial behavior, like generosity toward strangers, we also know that religious ideas and institutions have sometimes facilitated violence against certain groups. And the evidence on prosocial behavior is actually pretty mixed when you take a closer look.  The association between religiosity and prosociality seems to depend a lot on how those things are being measured. If you measure religiosity by simple belief in God or self-identification as religious, you won’t find it a strong predictor of moral action. But examine people’s behavior right after they’ve engaged in concrete religious practices (like prayer) and you find that they do tend to show more prosociality, likely because the practices evoke moral emotions.  So religious practice might be an effective technology for cultivating morality. But it’s not the only one! Psychologists have found that we can still be moral without religion — if we set up the conditions to regularly and effectively trigger moral emotions.  One of those emotions is what they call elevation. It’s that uplifting feeling of inspiration you get upon hearing about someone who did something you consider really noble, whether it’s Mahatma Gandhi leading nonviolent civil disobedience or Susan B. Anthony campaigning for women’s rights. Feeling elevation moves us to want to act nobly, too — it nudges us to moral action.  Another such emotion is awe. It’s a feeling people often get in nature, when faced with towering mountains or a starry night sky. By reminding you that you’re a tiny speck in the universe, it shifts you away from focusing on yourself and your own problems. You move into what psychologists call the “small self” mindset — and that, it turns out, facilitates feeling more connected to others and acting more virtuously.  A third emotion is gratitude. When you feel grateful for all that you’ve been gifted, your attention naturally turns to the source of those gifts. Very often, that source is other people. Research shows that eliciting gratitude doesn’t only make you want to return the favor to those who’ve directly contributed to your well-being — it also makes you want to be generous to people in general. So here’s what I’d suggest for you: As your kid grows up, find regular ways to use elevation, awe, and gratitude to build their moral character. Of course, you’re not limited to just these three, but I think they’ll offer a great starter scaffold.  What does this look like in practice? For triggering elevation, make use of all the awesome children’s books about admirable people, both real and imagined. One of my friends who was raised secular credits Miss Rumphius, in which the protagonist travels the world and plants flowers everywhere she goes, with teaching her to be both fiercely independent and fiercely committed to doing good. I’m partial to what I call “the first woman to” books — whether they’re about the first woman to discover a pulsar or the first woman to become a rabbi! I also recommend checking out this cool collection of spiritual exemplars from around the globe. For awe, you can engage in dedicated activities, like going on camping trips that include lots of hiking and stargazing. But let’s be real: You’re going to be busy. So, think about ways to fold awe into the small spaces of daily living, like the walk home from school. According to a study published in the journal Emotion, “awe walks” — weekly 15-minute walks outdoors where you’re encouraged to notice a gorgeous sunset, a giant spider web, or anything that makes you go “whoa!” — can effectively foster the “small self” mindset. As for triggering gratitude, you can make a practice of regularly writing thank you cards with your kid. You can also express thanks for your food before starting a meal — like the prayers many religious people say before eating, but without any mention of God. Research shows that prayer successfully elicits gratitude in kids, whether they’re mentally thanking a higher power, teacher, or friend. Practices like that will feel familiar from your religious upbringing; your project now is to retrofit them in ways that ring true to you. Yes, that’ll require some effort, but it’s worth it in your case because sticking to prefabricated, off-the-shelf religion would come with a serious downside. C. Thi Nguyen, a philosopher at the University of Utah, has a term I absolutely love for that downside: “value capture.” That’s what happens when a technology presents you with a certain method for doing things, and you adopt that method as a stand-in for your actual values. Think: obsessively racking up a high step count on Fitbit instead of figuring out how you can enhance your health holistically. Using a prefab method like that has the advantage of convenience, but Nguyen reminds us that outsourcing our decision-making to it will yield an oversimplified or warped version of our values.  In this case, the technology is religion, to which many people outsource all their moral thinking. But you can create a more bespoke scaffold that supports the virtues and ideas you actually believe in. In doing that, you’ll be honoring the value of intellectual honesty while also honoring the value of effectively building moral character in your kiddo.  I want to offer a caveat, though. Prefab religion comes with a major pro: Unlike a Fitbit, it’s a technology that’s been debugged over millennia. Its rituals have been fine-tuned and time-tested to respond to human needs. As the psychologist David DeSteno documents in his book How God Works, these rituals contain deep insights into those needs and how to meet them effectively.  Often that’s by pushing us to do something that we don’t feel like doing but that’d probably be good for us. When grieving the death of my father, for example, I didn’t feel like having tons of people over and talking about him, but the Jewish ritual of shiva would have forced me to do just that. It surrounds you with community at a time when you might want aloneness but need togetherness. I wish I’d reaped its benefits. When we go bespoke on our spirituality, we can inadvertently end up with something that feels thin, partly because it strips out lineage. And this is where I think the religious humanists have a leg up on secular humanists: While they do retrofit their faith so it’s aligned with their current beliefs, they also maintain whatever lineage they can.  That allows them to benefit from a tradition that demands things of them that they might not do if left to their own devices — like spending a lot of time in community (something religion is great at but modern society often fails at) and periodically disconnecting from technology (the Sabbath being the original digital detox). It also allows them to maintain a felt connection with their ancestors and the aesthetic beauty of the songs and customs unique to their background.  So even as you build your own scaffolding, try to keep an eye out for old materials that may be worth incorporating. You don’t have to entirely reinvent the wheel. And you don’t have to cede the realm of spirituality or even of religion to the dogmas you encountered in your childhood community. It’s as much yours as it is theirs. I wish you the confidence to take ownership of it, to be creative with it, and yes, to subvert it in community with people who make your vision of moral life come alive for you and your kid.  Bonus: What I’m reading Sarah Bakewell, who wrote the delightful book At the Existentialist Café, has a newer book out on humanism. It’s called Humanly Possible and I am so, so here for it.  Intellectual humility is usually hailed as a virtue, but in this Aeon essay, philosopher Rachel Fraser makes an unexpected argument against it by drawing on the case of geneticist Barbara McClintock, who relentlessly pursued her ideas even though her peers probably saw her as a crank.  Okay, this one isn’t so much what I’m reading as what I’m listening to, but: DeSteno’s podcast How God Works has a great episode on “growing the moral muscle” in childhood, which informed some of my thinking in this column. Listen to the voices of little kiddos talking about what they think God wants of them!  

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