Goldstone’s latest book is “Not White Enough: The Long, Shameful Road to Japanese American Internment.” Learn more at www.lawrencegoldstone.com.
In a key scene in the classic Frank Capra film, “It’s a Wonderful Life,” George Bailey (played by a noble, sincere James Stewart), faced with a run on his family-owned bank instigated by the evil, grasping Old Man Potter (played by a sneering Lionel Barrymore), tries to convince his friends and neighbors that their money is safe, even though he cannot meet their demands of mass withdrawals. He tries to explain that “the money isn’t here in the safe,” but has allowed the citizens of Bedford Falls to build homes and finance their needs at a reasonable price. If Potter is allowed to take over the bank, he warns, “There will never be another decent home built in this town.”
At first, he gets nowhere. The deposits are not insured and those who have mobbed the bank, although they like George personally, are terrified the bank will run out of money and they will be left with nothing. George, pleading with them to listen, is forced to pay out cash to a couple of the depositors who remain unmoved. But soon his pleas begin to sway the men and women he has known all his life and who have been doing business with the bank since his father began it. The demand for withdrawals ceases, the bank is saved, and Potter is foiled.
In the end, there was only one thing that could have convinced the frightened, skeptical townsfolk to change their minds.
Trust.
That is the way banking works. It is, at its core, a fragile system. No bank could ever meet a demand for total withdrawals by even a fraction of its customers because the money has either been loaned out or invested. Insured deposits have changed the equation somewhat, as has federal oversight, but, as Silicon Valley Bank found out, the principle remains sound. Bedford Falls Savings and Loan survived and Silicon Valley Bank failed because although SVB’s balance sheet was technically sound, it had lost the trust of many of its largest depositors.
Banking is not the only institution whose assets are ephemeral and that cannot function without trust.
Democracy is another.
Unlike in autocratic systems of government, be they monarchies, oligarchies, or dictatorships, democracy is unique in that it requires “consent of the governed.” Such consent may be grudging, but without it, the system will collapse. And that consent will not be granted unless the participants trust that the system is not so dishonest or so unfair that working within it is fruitless. If that occurs, conflict resolution, the key to success for any democracy, will move from the institutions of government to the streets or the battlefields.
There is little question that conflict resolution and the trust required to keep it within peaceful bounds is under great strain in the United States. In effect, what America is faced with is nothing less than a potential run on democracy.
The current loss of trust in government is, alas, not unique in United States history and the precedent is frightening. When Abraham Lincoln was elected president, slave states lost total trust in the federal government’s willingness to allow the perpetuation of slavery. Without even waiting to see how Lincoln would deal with the problem, they abandoned the Union and perpetrated a Civil War in which hundreds of thousands of Americans died, even more were maimed, and the loss of property was immense. Less than two decades later, only a last-minute compromise over the disputed presidential election of 1876 saved a second civil war, with thousands who thought Samuel Tilden should have been declared the winner rather than Rutherford B. Hayes—they were probably correct—massed outside Washington, prepared to march on the capital and install Tilden by force.
On January 6, 2021, of course, thousands loyal to defeated President Donald Trump did march on Washington, storming the capitol with the stated intent of installing Trump by force. Those who participated in the January 6 insurrection had lost trust in the integrity of the electoral process and many of them for American democracy in general.
Whether they were hoodwinked by Trump, acting in convenient political self-interest, or frustrated by a government that seemed no longer to care about them is unimportant. Their loss of faith was real and so was the violence to which they resorted and hoped would spread across the nation. Trump, who cares nothing for either democracy or those who revere him, gives every indication of attempting to incite the same sort of uprising again.
Where the electoral system has lost the trust of the right, the judiciary, especially the Supreme Court, has lost the trust of the left. Decisions such as Citizens United, Shelby County v. Holder, and especially Dobbs v. Jackson Women’s Health Organization, have been condemned by both the far and moderate left as purely political, leading to widespread accusations that the six conservative justices are merely “politicians in robes.” Calls for reform, including the extreme measure of adding four new justices, became so widespread that President Biden appointed a commission to study possible changes. So far, the commission’s recommendations, which were not at all definitive, have come to nothing, a situation unlikely to change.
How most on the left will react to the loss of trust in the courts is not clear. At the very least, there may be segments, perhaps in state and local governments, that simply choose to ignore the law and behave as they please, hardly a prescription for healthy governance. Others, like those on the extreme right, may choose violence.
Because it requires the trust of the citizenry to survive, democracy, like banking, is a fragile system. In the United States, both the electoral process and the rule of law are fundamental precepts and if either cannot keep the trust of the people, the nation may lose its democratic identity more quickly than many may think. To complicate the problem, once lost, trust is not easily regained.
That civil discourse and constructive problem solving in American politics are in crisis is all too apparent. But the crisis of trust is the nation’s biggest threat. In film, a Frank Capra can fashion a George Bailey to come to the rescue. In real life, it is a good deal more difficult.




















A golden tray sits on the Resolute Desk as President Donald Trump speaks during an announcement on American nuclear innovation in the Oval Office at the White House on July 24, 2026, in Washington, D.C. Trump is signing multiple executive orders targeting the nuclear energy sector and easing rules for new reactors and nuclear fuel supply chains.
Trump’s hubris rivals the fallen heroes of ancient Greek mythology
In January, the New York Times asked President Donald Trump if there were any limits on his global powers.
“Yeah,” the president responded, “there is one thing. My own morality. My own mind. It’s the only thing that can stop me.”
That was eight months ago, but fortunately Christopher Nolan’s blockbuster adaptation of “The Odyssey” has made ancient Greek literature newly relevant. Before that window closes, I’d like to talk about hubris.
Today, the term mostly means excessive pride or arrogance. That’s part of what the Greeks meant by it too, but the meaning was a bit richer and more specific. Hubris was an insolent or outrageous act that offended the gods, often because the transgressor was claiming abilities or authorities that solely belonged to supreme beings.
Nolan renamed and slightly modified the concept of xenia for the film, calling it “Zeus’ law.” In the director’s telling, mortals should follow the rules laid out by the gods, specifically the requirement to treat strangers with respect lest they be gods in disguise.
In a sense, hubris is the opposite, or at least the rejection, of xenia. The hubris of the suitors, and at times Odysseus himself, invites punishment by the gods and their mortal instruments.
Which brings me back to Donald Trump. His claim that there are no constraints on his personal power to dictate events on the global stage was one of the greatest expressions of hubris ever uttered by a political leader.
Trump’s claim was obviously false when he made it.
He vowed that he could end the Russia-Ukraine war in 24 hours. He’s proved powerless to make that happen. If he had divine powers to work his will, why would he have balked at implementing his tariffs so often that Wall Street adopted the “TACO trade” term for his deals? “TACO” stands for “Trump always chickens out.”
And why would Trump have made so many embarrassing concessions to China — from rescinding tariffs on Chinese goods to allowing them to buy crucial and incredibly valuable computer chips?
But Trump saw his success at capturing Venezuelan strongman Nicolas Maduro as proof of his ability to launch missiles to the same effect as Zeus’ lightning bolts. Trump believed he was the most powerful man who ever lived.
This is no exaggeration. In March, when the Iran invasion seemed successful, Trump gave a document penned by“Presidential Historian David King” to New York Times reporters Maggie Haberman and Jonathan Swan purporting to prove that Trump was “the most powerful person to have EVER walked this planet.” King was, in fact, a businessman and occasional caddy for legendary golfer Gary Player.
King compared Trump favorably to many of history’s most powerful, and often heinous, figures: Alexander the Great, Attila the Hun, William the Conqueror, Napoleon Bonaparte, Joseph Stalin, Genghis Khan, Mao Tse Tung, Adolf Hitler and Vladimir Lenin. Many of these men thought they were the most powerful person in the world, too. And many were defeated precisely because they believed it.
At least Napoleon and Hitler had a string of truly impressive victories before they learned the folly of hubris. The limits on Trump’s power have been exposed by far less august forces than the combined might of the allies in World War II or the fearsome Russian winter.
Iran is a comparatively middling power. But the regime’s ability to absorb punishment while imposing its will on the Strait of Hormuz has proved to be a greater constraint on Trump’s power than his morality or mind. We should note that, at least rhetorically, his morality has not proved much of a constraint. He has repeatedly promised to destroy Iranian “civilization” if the regime refuses to capitulate.
But they haven’t — and won’t anytime soon — because the regime’s tolerance for pain far outstrips Trump’s. The combined fear of skyrocketing oil prices, outrage of Gulf state potentates, diminishing weapon supplies and domestic unpopularity is doing the work that international law, congressional oversight and the collective opinion of foreign policy experts can’t or won’t do.
If I considered Trump more heroic than reason and facts could allow, I would say his Sisyphean predicament has the whiff of Greek tragedy to it. Trump is vexed by the fact that the Iranians won’t honor deals or ratify his countless premature claims of victory — giving new meaning to his vow that his presidency would make people tired of winning. It’s almost like they’re out-Trumping Trump.
Things might have gone better if he’d heeded that great Greek tragedian Sophocles: “For Zeus utterly abhors the boasts of a proud tongue.”
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Jonah Goldberg is editor-in-chief of The Dispatch and the host of The Remnant podcast. His Twitter handle is @JonahDispatch.