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Short-term military simulations of scenarios or conditions that U.S. military personnel might meet are generally the largest, in terms of cost and personnel, of all operational training events. That at least six such exercises were scheduled for September 11, 2001 raises serious questions about whether or not the events of 9/11 were at least partially orchestrated by U.S. command.

In light of the aforementioned military exercises and the fact that the 9/11 Commission's Final Report barely mentions them, neither were they significantly discussed nor investigated during the hearings, this essay briefly explores four key questions that will hopefully stimulate further inquiries, investigations and perhaps subpoenas that will ultimately break the silence and force declassification of the information surrounding the war games.1.Has there been a high-level suppression of information about the military drills?2.Might the military drills have been a significant factor in the success of the attacks?3.Who was in charge of the military drills and what motives may have been operating for this person?4.In what way might Zacarias Moussaoui, the only person charged in the United States for the attacks, be a link that connects to the person in charge of the games to another tragedy that may have been “an inside job” – i.e. Senator Paul Wellstone's death, and how might Moussaoui connect all of this to the Pentagon?

This chapter offers a speculative essay regarding how religion may foster intellectual humility in public life, drawing on case studies from faith-based community organizing in the United States. and liberation theology in Latin America. Despite a plethora of religious teaching about the virtue of humility across a variety of traditions, I do not think there is anything inherent in religious belief – in any tradition – that predisposes believers toward authentic humility in their personal or public lives. I argue instead that religious conviction – when embodied in particular kinds of religious practice – does help drive us toward the balance of confidence and intellectual humility required for vigorous engagement in democratic public life. My argument draws on the concept of focal practices and insights from philosophy, theology, and social theory as I consider religious practices, religious conversion, and the nature of human passions as they relate to democratic life.

Intellectual humility and religious conviction are often posed as antagonistic binaries; the former associated with science, reason, inclusive universality, and liberal secularism, the latter with superstition, dogma, exclusive particularity, and rigid traditionalism. Despite popular images of white American evangelicals as the embodied antithesis of intellectual humility, responsiveness to facts, and openness to the other, this article demonstrates how evangelicals can and do practice intellectual humility in public life while simultaneously holding fast to particularistic religious convictions. Drawing on textual analysis and multi-site ethnographic data, it demonstrates how observed evangelical practices of transposable and segmented reflexivity map onto pluralist, domain-specific conceptualizations of intellectual humility in the philosophical and psychological literature. It further argues that the effective practice of intellectual humility in the interests of ethical democracy does not require religious actors to abandon particularistic religious reasons for universal secular ones. Rather, particularistic religious convictions can motivate effective practices of intellectual humility and thereby support democratic pluralism, inclusivity, and solidarity across difference. More broadly, it aims to challenge, or at least complicate, the widespread notion that increasing strength of religious conviction always moves in lockstep with increasing dogmatism, tribalism, and intellectual unreasonableness.

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