Kevin Frazier will join the Crump College of Law at St. Thomas University as an Assistant Professor starting this Fall. He currently is a clerk on the Montana Supreme Court.
Disastrous. There's no other word to describe the state of civic education in the U.S. In the wake of the latest test results released by the National Assessment of Educational Progress it would be hard for anyone to conclude otherwise.
According to the NAEP, just one in three eighth grade students--individuals on the cusp of voting--can describe the structure or function of government. On the whole, barely more than one out of every ten students scored at or above the proficient level.
The worrying state of civic education should have been a crisis thirty years ago--when the first nationwide assessment was administered and students earned an average of a mere 259 points out of 500 (on the most recent test, students averaged 258). Though such a long spell of inadequate attention to civics may suggest that renewed attention to teaching the fundamentals of our democracy is too little, too late—to give up on civic education is to give up on our democratic experiment.
The good news is that the horrendous results have already caused an appropriate level of panic--headlines covering the dismal results demonstrate popular concern that we’re sowing the seeds of our own democratic demise by leaving the next generation the keys to a governing system they don’t understand. It’s as if we’ve left our kids a sports car and neglected to teach them how to drive a stick shift.
Assuming that this panic increases the educational resources paid to civics, the question is how to introduce students to a system that is undergoing a troubling bout of partisanship and gridlock.
Do we emphasize how our democracy should be (civic optimism), how our democracy is (civic cynicism), or how it was (civic memory). A recent experience with a group of elementary students suggests we need a mixture of all three, with an emphasis on civic optimism.
I provided a group of youngsters a tour of the Montana Supreme Court--where I work as a judicial clerk. The group peppered me with questions after I covered the basics of the court.
For the most part they asked questions pulled from the headlines: ”What happens when a judge doesn’t seem ethical?” “Do judges think about their friends when they make decisions?” “If a judge gets too old, how long can they keep their jobs?” In other words, they seemed to have received an informal civic education grounded in justifiable cynicism--justifiable because few would argue that how our system operates today aligns with how we’d expect it to run under ideal conditions.
Notably, they didn’t ask many questions about how our judicial branch and democracy as a whole have changed over time. They also didn’t inquire into when, if ever, the issues they heard discussed at the dinner table were less common or, at least, less severe. Absent having a civic memory--familiarity with the twists and turns of our democracy over time, the students appeared to think that this is how officials and voters have always behaved.
Most importantly, the students didn’t bring up any ideas for how to remedy the status quo and develop a more resilient and responsive democracy—the sort of questions that rely on an education in civic optimism.
So while we need to make sure that students understand how to drive our democracy, they must also have the skills and education necessary to decide where they’ll steer our grand political experiment.
Civic optimism is hard to teach, hard to test, and hard to measure, but if the next generation isn’t asking how we can improve our democracy from an early age, then we’ll likely be stuck in neutral.




















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.