By Kevin D. Williamson
Thursday, April 02, 2026
One of the ironies of the low-trust society—and that is
the kind of society we are building, to our detriment—is that its deficit of
trust is mirrored by a surplus of gullibility.
What Umberto Eco wrote (describing the view of G.K.
Chesterton) about God is true about lesser authorities as well: that when men
stop believing, “it isn’t that they then believe in nothing: they believe in
everything.”
You know what I am talking about: The same people who go
on and on (and they do) about how they don’t trust “Big Pharma” are ready to
believe anything they see on the internet about ivermectin or raw milk or
drinking water with borax dissolved in it. (Please do not drink borax.) Certain
people who believe that climate change is a hoax accept at face value wild
claims about Satanic pedophile rings operating out of Washington pizzerias,
people who reject evolution as a fanciful hypothesis believe that aliens from
distant planets secretly walk among us, etc. You can read essays calling for “evidence-based government” or “science-based” health tips
in the Washington Post and then check the horoscopes.
The mess of distrust and gullibility gets very tangled:
At my gym, I have spoken to at least a half-dozen young men who 1) are
constantly engaged in betting on professional sports and 2) believe that
professional sporting matches are rigged. I ask: “Do you really think that such
a man as Jerry Jones would permit this sort of thing to happen where his financial interests are concerned?” The response: “He’s in
on it, obviously.” And I ask: “Do you really think that such a man as Jerry
Jones would put at risk billions of dollars of his own wealth and many billions
more worth of intellectual property he controls in exchange for whatever paltry
sums he might get from entering into a conspiracy—a conspiracy requiring the
cooperation and disciplined silence of dozens of hot-tempered,
high-testosterone, notoriously talkative 24-year-old men whose financial
interests would in fact be much better served by betraying any game-fixing
conspiracy they were invited to join—to make a little side money gambling? And
do you really think that the people who run the gambling businesses would allow
themselves to get taken that way? Because if you do believe that, I can tell
you why Jerry Jones is rich and you are not.” And the response invariably will
involve some half-remembered series of supposedly unlikely fourth-and-long
coincidences communicated via whatever it is the kids who are over TikTok are
watching today. I further inquire: “If you think it is rigged, why on earth are
you betting on it?” And then they usually lapse into junkie
thinking: They are somehow special and can intuit what direction the
rigging is going—not that their bankrolls reflect any such special talent.
The political world has always attracted its share of
conspiracy cranks, from those peddling profoundly silly accounts of international economics (often
seasoned with antisemitism, as taste dictates) to “intelligent design” charlatans. Cranky people often develop
boutique political interests: There is a reason so many on the American right
are at most one degree of separation from the Moonies while the left has thrown
up a series of cults over the decades, from the Democratic Workers Party to
MOVE. (Many cults crossed the political aisle over the years: The Lyndon
LaRouche cult began as a left-wing movement before it was John Birch
Society-adjacent, while the Children of God has had both hippie and more
traditional fundamentalist aspects in its various iterations.) American
celebrity culture exhibits its own cult-y enthusiasms (Scientology, the Esalen
Institute, a parade of Hollywood gurus) while many cults and cult-adjacent
groups (Synanon, NXIVM) have come out of the great American self-improvement tradition.
Wealth and celebrity can produce cultlike devotion (Donald Trump, of course, but also Taylor Swift) or inspire
fever dreams of Luciferian conspiracies (George Soros, Charles Koch, Bill
Gates) or both at the same time, depending on whether the subject in question
comports with one’s own cultural preferences. Cults fill a longstanding demand
in the marketplace: They tell people who they are.
In a similar if less dramatic way, quackery is
aesthetically conditioned and comes in flavors tied to cultural affiliations
and identity markers: The people who believe very deeply in the healing power
of crystals or the wisdom of horoscopes are almost never 40-year-old married
men with hunting licenses and season tickets for their local college football
team; the people who will lecture you about the supposed benefits of an
all-meat diet are almost never Jewish grandmothers. Our conspiracy theories, quackery,
and other irrational beliefs generally have less to do with considered views
about how the world works than they do with implicit assertions about
ourselves, about what kind of people we are, and which communities we feel that
we belong to—and which communities we reject, compete with, or hate.
Put another way: The problem of social trust is, at a
certain level, a problem of diversity.
There is a considerable political science literature on
trust and diversity, which you most often will hear cited by conservatives as a
reason a Scandinavian-style welfare state could not work in the United States:
That kind of thing, the argument goes, works only in small and relatively
homogeneous societies, to the extent that it works at all. There is a good deal
to that, of course, though it is, as any intelligent person would expect, more
complicated than the maxims would imply: Singapore, for example, is small (6
million) but diverse, and it has some features that would please American
free-market champions (relatively modest social spending) and some that would
confound them (state ownership of 90 percent of the land). Germany is a large
country that once exhibited very high levels of social cohesion (not always to
the betterment of the world, or of Germany) but more recently has seen its
sense of social solidarity decline as it has become more diverse, to such an
extent that formerly muted concerns—e.g., that the German welfare state is too expensive—are now part of the
ordinary political conversation.
But even if ethnolinguistic homogeneity were the solution
to the problem of building or rebuilding social trust, homogeneity is not a
practical option for these United States, and it never has been, not even at
the beginning. We had 13 different colonies for a reason. Of course there
are political principles that can partly mitigate the challenges associated
with American scale and diversity—federalism, subsidiarity, etc.—but here the
generally unspoken American superstition that all social problems can be solved
by passing better laws runs upon the rocks. But if you tell Americans that what
is necessary is a change of the national heart and a renewal of the national
spirit, they will (go and check the comments section) try to turn that into a
simple, simpleminded, and simply beside-the-point question: “Okay, but who
should I vote for?”
The relevant concerns here are prior to elections.
Populists—in Europe and the United Kingdom as much as in
the United States—have contributed to building the destructive, low-trust
political environment through the ordinary means of natural bumptiousness and
weaponizing (or monetizing, in the case of Fox News and right-wing influencers)
class resentment and social anxiety; elites, in turn, have done their part by
abusing the privilege of their position to pursue narrowly self-interested
policies (as though the working poor were crying out in the night for solar
panel subsidies, college loan relief, and a more generously compensated support
staff for the associate dean of students) and to structure the political
discourse in such a way as to try to exclude nonconforming views associated
with despised social groups, for example by pretending that the disputes
involving climate and transgender issues are scientific questions, subject only to expert advice, rather
than democratic political disagreements about tradeoffs and priorities and the
distribution of burdens.
The electoral success of populists, autocrats, and
demagogues from Donald Trump in the United States to Alternative für Deutschland is the result of collapsing
trust, not the cause of it. The work of populism is less like what happens in a
policy shop and more like what happens in a dress shop: It is a species of
fashion, not very much subject to rational evaluation as a series of public
policy proposals. Donald Trump has been on every conceivable side of almost
every possible issue—whatever it is his devotees see in him, it did not come
out of a white paper.
None of this is exactly new. It is an old thing that is
getting worse and more common, like comedy podcasts or antibiotic-resistant
gonorrhea. Hannah Arendt considered the problem in the context of
totalitarianism:
The result of a consistent and
total substitution of lies for factual truth is not that the lies will now be
accepted as truth, and that the truth be defamed as lies, but that the sense by
which we take our bearings in the real world—and the category of truth vs.
falsehood is among the mental means to this end—is being destroyed.
Our situation is still more antinomian than
totalitarian—more chaotic than coherent—but it is easy to see how the former
clears the way for the latter. The
destruction of the idea of truth and that truth-affirming sense that Arendt
wrote about creates a kind of epistemic vacuum—an opportunity for the talented
political entrepreneur with grander and darker ambitions than the merely
grasping, lowbrow caudillo politics of Donald Trump and his gang.
Crankery and quackery are not mere organic craziness arising naturally from the
ferment of our affluence—they are instruments for creating identities and for
mobilizing them.
What is important to understand here is that there is a
reason socially entangled phenomena such as conspiracy theories, diet fads, and
medical quackery tend to spread in ways that are largely (though by no means
exclusively) congruent with the lines of political allegiance. Ivermectin is
not about health care policy, and raw milk is not about casein. “We could pay
for all the good things if only the billionaires would pay their fair share” is
not about balancing the federal books. These are attempts, however desultory or
incompetent, at mythography—morally charged stories intended to provide a sense
of social orientation to people who feel lost and disconnected and who cannot
identify any obviously trustworthy and authoritative party to whom they
can turn for guidance or judgment.
The great institutions—the churches, the government, the
press, the universities, the professional communities and organizations at the
commanding heights of business and culture—have given many people substantial
reasons to doubt them, and the great demagogues—in the churches, the
government, the press, the universities, etc.—have encouraged that doubt, often
inflaming it beyond what is reasonable, in the pursuit of their own interests.
Social capital accumulated over decades and centuries is not easily replenished
once depleted to the critical level, and trust squandered is not easily
reestablished.
If you think this problem is going to resolve itself by
some mysterious self-actuating means at noon on January 20, 2029, then you are
going to be disappointed.