Lifestyle
Opinion: Happy Halloween? Living with unease, uncertainty and the uncanny in a scary season
One of the best parts of new parenthood is figuring out what your child is going to be for Halloween. Considering the costume possibilities for my 15-month-old, I have been surprised and often delighted by what one can find on the internet. For a reasonable price, you can dress your baby up as Cher Horowitz, Doc Brown, Lord Farquaad, Mary Poppins or a Rydell High cheerleader while you yourself take on the persona of Austin Powers, Forrest Gump, Harry Potter or Wonder Woman. The holiday seems nostalgic and innocent, even unifying in its appeal to the one thing we all share: that we were children once.
That is, of course, until I walk outside, where I am reminded of my lifelong discomfort with the more lurid aspects of Halloween. All around me are homes festooned with terrifying man-made skeletons, goblins, clowns and witches. “How can anyone stand this?” I keep asking myself.
As it turns out, Halloween has always been rooted in dueling ideas of the otherworldly. Set aside in the 9th century as a day to honor the Catholic saints, it succeeded an even older Gaelic celebration of transition between seasons and states of being. Our modern holiday might be thought of as a portmanteau of All Hallows’ Eve — the Christian feast that precedes All Saints’ (or Hallows’) Day — and Samhain, an ancient Celtic holiday marking the final harvest of the year and the beginning of winter.
As Katherine May writes in her book “Wintering,” Samhain (pronounced sah-win) represents a seasonal and spiritual threshold at which the veil between this world and the next is at its thinnest, inviting loved ones we have lost to visit us. Between fall’s radiant foliage and the year’s first snow, it’s “a time between two worlds, between two phases of the year,” and “a way of marking that ambiguous moment when you didn’t know who you were about to become, or what the future would hold.”
Today we have lost much of this reverence for Halloween, yet the holiday continues to thrive. Oblivious to its original purpose, our modern version is an expression of the American idea that you can be whoever you want to be as well as a vehicle for our tensions and anxieties, turning death into a joke with temporary disguises and decorative one-upmanship.
Maybe the detached skulls and bloody hands on our lawns are part of an endeavor to harness or reclaim our fears. Or maybe the fantastical monsters of our imaginations have become easier to face than the human monsters running for our public offices — a process that culminates every few years, as it happens, just days after Halloween.
In the run-up to the 2018 midterm elections, Elizabeth Bruenig wrote for the Washington Post that Halloween “gets its depth and intrigue from the layering of things that seem frightening but are really benign — toothy jack-o’-lanterns, ghoulish costumes, tales of ghosts and witches and monsters — atop things that seem benign but are really frightening, such as the passage of the harvest season into the long, cold dark.”
Yet what if we should really be frightened not so much of the “long, cold dark” as our unwillingness to confront it? Americans sometimes seem unable to face the real darkness of the world, much less embrace what can be gained from it: compassion for others’ suffering; acceptance of the seasonality of life; separation from the capitalist hustle; and a greater sense of gratitude, belonging and purpose.
The passage of time, grief for those we have lost, longing for a better world that seems perpetually out of reach — all of these things can be frightening. But they don’t have to be.
As election day looms just beyond this ancient celebration, it’s time to put the “hallow” back in Halloween. Amid the bare branches, flickering candles and migrating birds lies an invitation to reflect not only on the children we once were but also on the adults we aspire to become — and to dwell, for a moment, in the seasonal and spiritual in-between.
Cornelia Powers is a writer who is working on a book about the golfer Bessie Anthony, her great-great-grandmother.
Lifestyle
‘How to Rule the World’ explores education and power at Stanford University
Students walk on the Stanford University campus on March 14, 2019, in Stanford, Calif.
Ben Margot/AP
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Ben Margot/AP
When Theo Baker arrived at Stanford University a few years ago, he joined the student newspaper, following the path of his journalist parents, Peter Baker, a White House correspondent for The New York Times, and Susan Glasser, a writer for The New Yorker.
Through his reporting as a student journalist, he eventually broke a story about manipulated data in Stanford President Marc Tessier-Lavigne’s neuroscience research that helped lead to the university president’s resignation.
Theo Baker’s book, How to Rule the World: An Education in Power at Stanford University was released May 19. In it, Baker describes Stanford as a place where proximity to Silicon Valley gives rise to a parallel system of influence, recruitment and money, with investors looking to identify promising students almost as soon as they arrive on campus.
He told Morning Edition host Steve Inskeep there was “a sort of Stanford inside Stanford,” where elite students are drawn into an “alternate reality” of excess and access to cut corners.
In the interview, he discusses how Stanford is not just a university but also a pipeline where status and power can matter as much as ideas.
We reached out to Stanford University for comment and have not heard back.
Listen to the interview by clicking play on the blue box above.
Lifestyle
OTB Takes Full Control of Viktor & Rolf
Lifestyle
How having zero points in tennis — or ‘love’ — came to sound so sweet
The scoreboard shows the results of the women’s singles final match between Iga Swiatek of Poland and Amanda Anisimova of the U.S. at the Wimbledon Tennis Championships in London, Saturday, July 12, 2025.
Kirsty Wigglesworth/AP
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Kirsty Wigglesworth/AP
Fifteen points in tennis? Nice. Thirty, 40 — even better. Advantage — that sounds good. “Love” — that also must be great, right? Well, not quite.
As the French Open rolls on and Serena Williams has announced her return to the sport, maybe you’ve been paying a little more attention to tennis. The sport’s scoring system is notably distinct, and can sometimes be hard to grasp for newcomers. But even tennis aficionados might not know why, or how, “love” became the unmistakable callout for zero points. For this installment of NPR’s Word of the Week, we’re exploring how a word that signifies trailing behind got such a sweet name.
“Love” comes from the heart — or an egg?
It’s hard to pinpoint when the first tennis ball went over the net. Tennis is a derivative of lots of other sports, such as “jeu de paume,” a handball game played in France, said JT Buzanga, the collections manager at the International Tennis Hall of Fame museum.

But tennis became a patented, official sport in 1874, said Steve Flink, a journalist whose tennis coverage got him inducted into the International Tennis Hall of Fame. It has retained its unique, mysterious scoring system ever since.
“By and large, the original system has held up almost entirely,” Flink said.
The use of “love” goes back to the late 18th century, said Jesse Sheidlower, a lexicographer. But it was used earlier than that in card games such as whist and bridge. Before the term made its way to tennis, the sport favored plain old “nothing,” or “nil,” he said.
Why love in the first place, though? Historians don’t really know for sure, but there are a few theories.
The French could have something to do with it. Some historians believe “love” derives from “l’oeuf,” which means “the egg” in French. Because eggs are shaped like zeros, terms such as “goose egg” and “duck’s egg” have been used in other contexts to mean zero, Sheidlower said.
It’s also possible English speakers mispronounced l’oeuf as “love.” But Sheidlower isn’t convinced that’s the answer.
“It’s the French equivalent of an English expression. But since that expression doesn’t appear in French, the French word wouldn’t have been used,” he said.
To be sure, France has had a lot of influence on tennis culture, Buzanga said. For example, “deuce” or a game tied at 40 points, comes from the French word for “two”: “deux.” But he prefers another prominent theory: that “love” comes from the idiom “for the love of the game.” Even if a player hasn’t scored, it doesn’t matter, because their heart is in it. It’s the theory Sheidlower said is the most plausible, because the idiom was used by the English before tennis was popularized.

Another variation of the “love of the game” theory is that the word could have come from the Dutch “lof,” or “honor” — or the Latin “amare,” meaning “to love,” Flink said.
But if tennis’ “love” doesn’t come from a French word, the theory at least has a French sensibility.
“I think the ‘for the love of the game’ is kind of romantic,” Buzanga said.
“Love” probably isn’t going anywhere
Tennis used to be a sport of leisure. The style of play has changed a lot over the years; players are more athletic and competitive, for instance, Flink said. But the rules of the sport are more steadfast, he said.
“There’s this incredible, enduring respect for tradition in tennis,” he said. “Changes are not made easily.”
There has been one major change in modern history: the tie-break. Matches can go on and on because players have to score two consecutive points to break a deuce, or by two games to break a tied set. But the onset of television meant matches would have to get shorter if the sport wanted to capture a larger audience, Flink said.

Change even came for “love.” An alternative sprouted up in the 1970s, and is still used today: “bagel,” named for its zero shape, Sheidlower said. Novices may say “zero,” and insiders will understand what they mean, but they “will needle them about it,” Flink said.
But “love” still prevails.
“People kind of like it,” Flink said. “It’s different. Why say zero when you can say love?”
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