I could not direct you to the key evidence that exonerates the Wuhan Institute, and it might not exist. But this is also the crucial point. There are too many lacunae in the lab-leak explanation for the theory to stand on its own: proponents must fill the gaps with their own projections and beliefs.

For these activists, the issue of abortion is one of paramount importance to nothing less than the future of Brazilian democracy. It’s an institution that is besieged and deeply flawed but also somehow still imbued with the hope and creativity that animated the social movements that more than thirty years ago brought an end to the dictatorship and helped draft an inclusive new constitution. Motherhood, in their eyes, must be elective rather than obligatory, if democracy is to be upheld. As Rosado, the Catholic advocate, told me, “There can be no such thing as dignified motherhood if a woman cannot choose to not be a mother.”

It is important to understand that chronopolitics is nothing more than the political and cultural modality in which class conflict in recent decades has appeared: the conflict between generations is not fundamental but is rather the outcome of specific historical developments, which have turned age into the medium of conflicts flowing from the relations of property. But this does not make generational conflict superficial, any more than the mediation of class through race makes race superficial. There is a genuine divergence in life chances and social power along the lines of age.