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"Hubris Generally Precedes Clusterf**k": Does It Smell Like Victory? Authored by James Howard Kunstler, The message seems to be something like the USA isn’t messing around with all those strike forces in the waters around Iran. The Islamic Republic suddenly looks like Rock-and-Hard-Place-Land. Everybody and his uncle are trying to figure out the calculus in play, World War Three or a happy ending? You’re seeing the most significant US military build-up over there in memory. Smells a little bit like first Gulf War, 1991 — minus all those allies we roped in then. Mr. Trump (via Marco Rubio) has read Euroland out on this one. We are in a cold war with those birds, in case you haven’t noticed. The UK, France, Germany & Co.? They are as crazy as the ladies of The View and their millions of Cluster-B followers. Euroland is yet in thrall to the climate nutters, the farm-and-industry-destroyers, the one-worlders, the Jihad-migrationists, the floundering banksters, and the Klaus Schwab wannabes. Euroland seeks to throttle free speech throughout Western Civ and meddle in everyone’s elections. Euroland keeps mouthing off about a war with Russia despite having no military mojo and going broke-ass broke faster than you can say Götterdämmerung. Bottom line: the US is going solo on this one. What is the objective? Ostensibly “a deal” over Iran’s nuclear weapons program. Like, just cut it out, will you, please? By the way, did you know that Supreme Leader Ayatollah Khamenei issued a fatwa in 2005 saying production, stockpiling, and use of nuclear weapons was forbidden under Islam. But then deception is allowed in Islam under the doctrine of taqiyya, against the threat of attack from hostile forces, I’m sure you remember Operation Midnight Hammer in June last year when we attacked and supposedly “obliterated” Iran’s nuclear research and development bunkers at Fordow, Natanz, and Isfahan? They got pretty banged-up, you may be sure, and nobody in Iran denied there was something nukey going on in those installations. Is there a will there to rebuild the whole darn infrastructure of uranium enrichment and so forth? The mullahs are not saying, which means: of course, they intend to continue developing nuclear weapons — and even if that’s a stupid and futile gambit, given recent history, they still have factories churning out plain old long-range ballistic missiles and new drones by the thousands. Let’s face it: the mullahs are hardcore for Jihad and martyrdom. Since being elevated to Supreme Leader in 1989, Ayatollah Khamenei has sought relentlessly to transform the traditional Islamic concept of Jihad and establish it as the central pillar of the regime’s ideology. Are we doing Israel’s bidding there? (Cue: roar of affirmation.) But then, Israel has a point. Iran has been cuckoo for going on forty years. If Israel wasn’t a target of the mullahs’ eternal Shia wrath, there are their other enemies, the Sunni, on the west side of the Persian Gulf (and next door in Iraq). And consider, too, Iran’s obdurate sponsorship of Jihad, wherever possible, both within and outside the Ummah — including especially Western Civ, where low-grade Jihad has been going on for over a decade. . . mass murders, rape gangs, beheadings, trucks through the Christmas markets. . . . Okay, if Euroland is out, what about the other big dogs, Russia and China. Will they just stand by and let the US have its wicked way with Iran? Russia sent a corvette-class naval vessel down to the Straits of Hormuz for a joint operation with Iran’s navy, but what does that mean? Probably not much more than occupational therapy. Besides, Mr. Trump is just now promising to bring Russia “out from the cold” of all those onerous economic sanctions. . . to begin the process of normalizing relations. You might doubt that Russia wants to blow that for Iran’s sake. And, while it is somewhat out of the news due to the Epstein stink-bomb, and the deepness of mid-winter, there is still a war going on over in Ukraine. Which is to say, the Russians have their hands full in their own back-yard and might, perhaps, be hesitant about piling-on in Iran. And, let’s just suppose that the US objective is actually regime change in Iran. Would Russia be indisposed if the mullahs got kicked out of power? I doubt it. Russia has longstanding annoying issues with Islamic factions distributed throughout their adjoining former Soviet republics. Russia does not need Jihad. Russia might actually live more comfortably with Iran under a secular government, tilting a bit more western in temperament. Just sayin’. . . . China has more urgent concerns with Iran. China gets around 13-percent of its oil imports from Iran, and it enjoys a three to four percent discount on it. Regime change or war that could damage Iran’s oil terminals would be bad news for China. But then, China is at a long geographic remove from Iran, and China is not used to conducting military adventures so far from home, so don’t expect much assistance there. China’s other option would be to start a kerfuffle over Taiwan to distract and divert the US. We’ll just have to see about that. Uncle Xi Jinping has been busy lately sacking the upper echelons of his own military leadership. Are they even ready for action? Plus, China’s economy is wobbly. Consider also: has the US given China assurances of continued oil imports from Iran if it steers clear of the situation there? What are we operationally capable of over in Iran with all our warships, fighter jets, and other stuff? I don’t know. . . and neither do you. Looks impressive, but a couple of Sunburn-type missiles landing on the USS Abraham Lincoln could produce a profound instant attitude adjustment. Perhaps President Trump, WarSec Hegseth, and StateSec Rubio have more refined plans for disarming Iran and surgically removing the cuckoo-birds in charge. Our guys are certainly acting confident. But then in geopolitics confidence is best friends with hubris. And hubris generally precedes clusterfuck. The art of the deal is not for sissies. Tyler Durden Fri, 02/20/2026 - 16:20

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I rode two Amtrak trains on a long-haul journey from New York to Texas. Michael Rosenthal I spent 60 hours in coach across two Amtrak trains to get from New York to Austin via Chicago. Getting to see historic landmarks and beautiful views was a pleasant surprise. The delays got tedious and a bit frustrating, but the train felt like home by the end of my trip. Spending 60 hours on Amtrak trains in coach isn't ideal for a lot of people. Fortunately, I don't mind a long ride. To get from New York to Austin, I booked two different Amtrak routes that would take me to Texas via Chicago. Ultimately, my long journey over several days was pretty nice. After this trip, I'd still say Amtrak trains are one of the most pleasant and enjoyable modes of travel. Here are a few things that surprised me about the 60-hour ride. At times, I forgot I was even on a train. Sometimes I forgot I was even on a train. Michael Rosenthal Local train rides can be slow and clunky, so I prefer long-distance ones — you can largely sit back, relax, and enjoy the journey because the stops are much farther apart. The ride was smooth and enjoyable, and I watched the country pass by right outside my window, as if I were watching TV or a movie. Sometimes I was so distracted by a conversation with someone else on board that I forgot we were moving. However, there's also a lot of potential for delays. Many Amtrak lines run on a single track. Michael Rosenthal Long-distance trains are great when they run properly, but delays can be tough to avoid. Amtrak mostly operates on freight railroad lines, which means you're often at the mercy of those dispatchers. To make matters worse, some lines run on a single track. So if there's an oncoming train, you have to wait on a track siding until it clears. Freight trains can cause anywhere from 10 minutes to multiple hours of interference. These delays — which came every hour or so on my trip — interrupted the joy and relaxation that came with the otherwise smooth ride. Sometimes passengers didn't receive announcements about delays, or only got vague ones. I wish I'd brought a radio scanner that picked up on the frequencies used by the dispatchers so I could stay up to date on the information or estimate the delay time myself. Many passengers relied on the café car for food. I mostly ate the food I brought from home. Michael Rosenthal I brought enough of my own food for my two and a half days on the rails, and my short layover in Chicago gave me a chance to grab a hot meal. I also packed a reusable bottle so I could fill it up with tap water on the train. However, I was surprised by how many people depended on Amtrak's onboard dining options. The café car is OK in a pinch: It has basic snacks, beverages, and hot foods like burgers and pizza. The prices aren't unreasonable, but I still don't think they're worth it for food that generally gets taken out of a plastic wrapper and microwaved. I expected more people to get off the train to stretch their legs at the stops. I wanted to take the opportunity to stretch my legs in fresh air. Michael Rosenthal Every so often, the train made an extended stop at a station for a crew change or servicing, and passengers were allowed to step off for a bit. There's no smoking on the trains, so I noticed a fair number of people using these stops as smoke breaks. However, I expected more people to take the opportunity to get some fresh air and stretch, rather than stay on the train. There were only so many of these opportunities, and it was great to walk around, feel some sun on my face, and say that I set foot in a different place, instead of just passing through it. The history all around me felt remarkable. We passed through so many interesting towns. Michael Rosenthal My trip took me through more than a dozen states, including six state capitals and the US capital. The trip from New York to Washington, DC, started out on tracks that were part of the historical Pennsylvania Railroad and continued down one of the busiest rail corridors in the country. The bulk of my Cardinal-line trip went along old Chesapeake and Ohio Railway tracks. There was a lot of interesting history to learn about the railroad towns that sprang up along the tracks when they were first laid. My trip through Virginia took me across tracks that played a vital role in the Civil War. The train also traveled through old boom-and-bust towns in West Virginia — some of which still exist, but others have only scant remnants. There was no WiFi on the Texas Eagle line. The coach car on an Amtrak train. Michael Rosenthal The Texas Eagle is one of the few Amtrak trains that doesn't have WiFi, and some areas we passed through had little-to-no cell reception. The Cardinal line also passed through areas with poor cell reception, which made the onboard WiFi quite unstable. For this reason, I'm glad I brought an AM/FM HD radio with me. I had a lot of fun tuning in to different stations as my trains traveled the country. It helped me feel more connected to the small towns and gave them more life. I found surprisingly good content in some remote areas. I didn't really end up watching all of the entertainment I downloaded. I mostly ate the food I brought from home. Michael Rosenthal I came prepared for my train ride by downloading a bunch of TV shows and movies onto my laptop. However, surprisingly, the 60 hours went by so quickly that I didn't watch any of them. I only kept my laptop open on the Cardinal line to look at Amtrak's "Track Your Train" map. I was also having too much fun with the radio and didn't want to miss out on live broadcasts. Plus, I could continue fully taking in the sights out the window while listening. The train was a very social place at times, too, so I was often busy speaking with the people around me. The camaraderie with other passengers is second to none. I met a lot of interesting people on my trains. Michael Rosenthal The camaraderie I've experienced on Amtrak train rides is pretty much unmatched. I didn't get to talk with as many people as I have on past trips, but it was still enjoyable to journey together with a bunch of people for such an extended time. It was great to see others get off at their destinations, but, in a funny way, it also made me a little sad to see them (and the ways they contributed to the train's atmosphere) go. Getting to spend time with fellow passengers from all over the world while different parts of the country passed by provided some true slices of American life. There was no observation car on the Texas Eagle during my trip. I had to make due with the views from my window. Michael Rosenthal It's great to switch things up by sitting and socializing in the café cars. However, the Cardinal and Texas Eagle trains have combined café and dining cars, so seating was very limited and only for passengers who purchased something. I missed hanging out in observation cars, as I've done on past trips. I knew this would be the case for my time on the Cardinal, but the Texas Eagle usually has an awesome sightseeing lounge with a variety of seating and viewing windows. The fact that my train didn't have one was by far the biggest disappointment of the trip. However, the Eagle has since brought back its observation cars. It's definitely worth checking whether your train has an observation car before booking a long Amtrak ride. I fell into a routine on the train that made it feel like home. Michael Rosenthal When you spend enough time somewhere, it can start to feel very familiar and comfortable, which was my case on the train. Doing things like making room while walking in the aisle so someone else can pass, heading down the stairs to the bathroom, and refilling water bottles felt as routine as anything I'd do at home. There was almost a weird comfort in walking around and seeing different parts of the train that became very familiar to me during my many hours aboard. This story was originally published on November 9, 2021, and most recently updated on February 17, 2025. Read the original article on Business Insider

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A century ago, the Serra da Estrela mountains were Portugal’s answer to the Swiss health resorts of St Moritz and Davos. Now, a historic sanatorium has been given a 21st-century makeover and is drawing people back to the hills Navigating the high slopes of Portugal’s Serra da Estrela in midwinter requires serious negotiation with the elements, but my guide, João Pedro Sousa, makes it look simple. Angling his lean frame into the wind, he digs his plastic snow-shoes into a steep drift and pauses, scanning the white ridgeline. He’s looking for mariolas – small cairns of rocks, fused by ice, that will indicate our onward trail. “The landscape changes every day so you have to learn how to read it afresh,” he says, setting off again. “At this time of year, nature is a true artist.” I plod inelegantly in his wake, still clumsy in the frames clipped to my boots to keep me from sinking into the powder. At a quartzite outcrop rippled with rose and amber, we pause and drink in the view. Below us, cupped in the glacial scar of the Zêzere valley, is the terracotta-roofed town of Manteigas – founded in the 12th century and today the modest hub for tourism in the region. Ahead, on the horizon, João Pedro points out mainland Portugal’s highest peak, the 1,993-metre Torre, home to a small ski resort suited to beginners. “This region is full of surprises,” he grins. Continue reading...

Voyages To The End Of The World: The Moral Costs Of Techno-Utopianism In their highly read First Things essay “Voyages to the End of the World,” Peter Thiel and Sam Wolfe use Francis Bacon’s utopian “New Atlantis” to argue that modern faith in unlimited technological progress has subtly redefined salvation as a human-controlled achievement rather than a divine gift, displacing religious understandings of human destiny with promises of security, abundance, and mastery over nature. They warn that this Baconian project - disguised in Christian imagery - risks creating a seductive but spiritually impoverished civilization where technological power outpaces moral wisdom, potentially leading to an end-times trajectory of false salvation unless reintegrated into a framework that respects natural and spiritual limits. Authored by William Brooks via The Epoch Times, Founded in 1990 by the late Fr. Richard John Neuhaus, First Things magazine strives to promote a well-informed public philosophy in the Christian and Jewish traditions. Last year, one of the most read essays in First Things was titled: “Voyages to the End of the World” by Peter Thiel and Sam Wolfe. Thiel is a tech entrepreneur, investor, and author. Wolfe is a writer and researcher at Thiel Capital. These thinkers offer a probing examination of our modern technological ambitions. Using Francis Bacon’s unfinished 17th-century work “New Atlantis” as a point of departure, Thiel and Wolfe suggest that modern faith in scientific progress is corroding the religious understanding of human destiny. They contend that Bacon’s utopian tale about knowledge and prosperity contains a warning about the moral costs of unlimited technological mastery. Thiel and Wolfe’s central claim is not that science itself is evil or that technological progress must be rejected. Rather, they argue that Bacon’s scientific project—and the modern world that has adopted it—rests on a redefinition of salvation. Whereas Christianity views redemption as a divine process that transcends history, Bacon relocates it firmly within human control. In doing so, modern technological civilization risks mistaking power for wisdom. This could have grave consequences as we enter an epoch defined by unprecedented technological advancement. At the heart of their essay is a close look at Bacon’s fictional account of the island society of Bensalem. On its surface, Bensalem appears harmonious, pious, and benevolent. Its inhabitants are devout, orderly, and humane; its institutions promise healing, abundance, and stability. Its governing institution, Salomon’s House, is dedicated to the systematic investigation of nature for the “relief of man’s estate.” Bacon presents scientific inquiry as a quasi-religious vocation, cloaked in Christian imagery and moral restraint. Thiel and Wolfe warn that this superficial harmony conceals a radical transformation of the human relationship to nature, knowledge, and God. They argue that Bacon’s true ambition was not merely to advance science but to replace the classical-Christian understanding of limits with a project of total technological mastery. Knowledge, in Bacon’s vision, is not ordered toward moral formation but toward domination and control. Nature is no longer something to be understood within an inherited moral order; it is something that can be conquered and redesigned. This shift has profound implications. Bacon’s scientific method implicitly promises what religion once offered: security, healing, abundance, and even a form of immortality. By embedding these promises within a framework that appears Christian, Bacon disguised the degree to which his vision subtly marginalized the hand of God. In New Atlantis, God remains present, but increasingly as a symbolic guarantor of human progress rather than as the ultimate judge of human action. Thiel and Wolfe interpret this displacement through an eschatological lens. Drawing on biblical imagery, they suggest that Bacon’s utopia resembles the deceptive peace promised in apocalyptic literature—a peace achieved not through repentance or divine reconciliation, but through human ingenuity and centralised power. The danger is not tyranny in its crudest form, but something more seductive: a world so efficient and secure that it no longer recognizes its spiritual impoverishment. One of the essay’s most troubling conclusions is that modern technological civilization may be better understood as an end-times trajectory rather than a benign accumulation of new tools. Scientific progress does not merely extend human capacities; it reshapes human expectations about the future. When technology promises to eliminate scarcity, suffering, and even death, it inevitably assumes the role once played by theology. In this sense, modernity reconfigures the religious impulse by substituting technique for grace. The authors argue that this substitution is inherently unstable. Technological power expands far more rapidly than moral wisdom, and the belief that every problem has a technical solution blinds societies to questions of meaning, responsibility, and restraint. The more humanity relies on systems it only partially understands—artificial intelligence, biotechnology, etc.—the more it risks becoming subject to forces it can neither fully control nor morally justify. A further conclusion concerns the cultural conditions that allow this dynamic to persist. Thiel and Wolfe suggest that widespread biblical and philosophical illiteracy leaves contemporary society unable to recognize the spiritual dimensions of technological ambition. Apocalyptic language, once central to the Western moral imagination, is now dismissed as superstition. Yet without such language, we lose a critical framework for discerning the difference between genuine progress and false salvation. The result is not rational clarity, but naivete—a readiness to accept sweeping promises of safety and efficiency without asking what is being sacrificed in return. The relevance of “Voyages to the End of the World” becomes especially clear as we move deeper into the 21st century. Humanity now possesses technologies capable of reshaping life itself, from genetic engineering to autonomous systems that make decisions once reserved for human judgment. Political and economic leaders increasingly speak in utopian terms, promising that innovation will solve social conflict, environmental degradation, and even moral disagreement. These assurances echo Bacon’s vision of a world governed by knowledge rather than virtue, technique rather than tradition. Thiel and Wolfe suggest we correct our course. They invite readers to reconsider whether the goals of technological civilization are as harmless as they appear. The question is no longer whether we can build more powerful tools, but whether those tools are shaping a conception of life that is ultimately compatible with human well-being. The authors do not advocate withdrawal from modern life or a rejection of scientific inquiry. Their argument is one of discernment. Technological progress, they assert, must be reintegrated into a moral framework that acknowledges the natural limits of human power. Without such a framework, progress becomes self-justifying, and power becomes an end in itself. We are reminded that the future we build should not be merely technical. It should also be moral, spiritual, and ultimately related to the destiny of human souls. As the second quarter of the 21st century unfolds, “Voyages to the End of the World” offers a timely caution. The greatest danger facing technological civilization may not be catastrophe, but success—the achievement of a techno-managed world that no longer knows why or for what it exists. Views expressed in this article are opinions of the author and do not necessarily reflect the views of The Epoch Times or ZeroHedge. Tyler Durden Mon, 02/16/2026 - 23:35

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