On the Role of the European Parliament: The Mercosur Treaty

With the European Council, which represents the E.U. states, having passed the Mercosur free-trade treaty by qualified-majority voting, the legislation went on to the European Parliament, which represents E.U. citizens, to vote on final passage before being sent to E.U. President Von der Leyen for her signature. From the standpoint of this standard legislative procedure, it is significant that immediately following the vote in the Council, which is roughly equivalent to the U.S. Senate, efforts were being made to essentially side-step the Parliament, which is equivalent to the U.S. House of Representatives. Von der Leyen’s plan to sign the treaty once it passed in the Council reflects both the disproportionate power of the state governments at the federal level in the E.U. and the fact that the U.S. House is excluded from voting on treaties, whereas the U.S. Senate votes to give its consent to them before the U.S. president ratifies them (or not).  

The full essay is at "On the Role of the European Parliament."

Iran’s Theocracy: An Uneasy Fusion of Religion and Political Economy

As mass protests erupted in Iran during the second week of January, 2026, Iran’s theocracy was on edge. That the protests stemmed from the dire economic conditions facing the people amid staggering inflation, including on basic food staples, rather than from foreign affairs, raises the question of whether religious clergy, including the “supreme leader,” Ayatollah Ali Khamenei, are competent in making economic policy. Without the ongoing political pressure that can come from constituents in a representative democracy, or republic, it is no surprise that the protests in Iran quickly became mass riots. In other words, bad economic policy by religious clerics in power in an autocracy can easily result in popular protests abruptly erupting into rioting. The overreaching of functionaries based in the domain of religion into politics (including economic policy), such that the distinctiveness of the two domains is ignored or obfuscated, can be distinguished from the problems that go with autocracy.

The full essay is at "Iran's Theocracy."

A Hobbesian World of Might-Makes-Right

In his famous text, Leviathan, Thomas Hobbes describes the state of nature as one of might, or raw force, being the decider of what is rightly and determinatively so. If one person physically harms another person such that the latter’s food may be taken by the former, then that food belongs to the victor even without any overarching normative, or moral, constraint that says that the food still belongs to the vanquished. If Trump's statement that Putin has "won" some regions of Ukraine by military means is correct, then those occupied lands will have been decided by might as if that constitutes right. That Israel has physically decimated Gaza's cities and placed its indigenous residents in concentration camps without enough food or access to medical care with impunity means that the plight of the Palestianians has been decided by might, not right. 

The full essay is at "A Hobbesian World of Might-Makes-Right."

Poised to Take on the U.S. Military: All Five Danish Soldiers in Greenland

Even though Russia’s ongoing invasion of Ukraine was prompting E.U. officials to bolster the union’s defenses in 2025, U.S. President Trump’s statements early in 2026 in favor of the U.S. buying or invading Greenland, an “autonomous” part of the E.U. state of Denmark, triggered defensive rhetoric in that state’s government. I contend that the rhetoric was largely, though not completely, hyperbolic, and that more substantial statements could have come from the E.U.’s foreign minister because the E.U. is, as an empire-scale political union of states, equivalent to the U.S.[1] That the E.U. could in principle take on the U.S. is enough to view the Danish state’s rhetoric as hyperbolic, and thus as not credible enough to dissuade an American invasion of Greenland.

The full essay is at "Poised to Take on the U.S. Military."

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1. Skip Worden, Essays on Two Federal Empires: Comparing the E.U. and U.S. (2015)

On the Pros and Cons of AI in Science

Will there eventually be an automated lab run by artificial intelligence? Could AI someday order equipment, conduct reviews of prior empirical studies, run experiments, and author the findings? What does this mean for scientific knowledge? Is it possible that foibles innate to how we learn could be avoided by AI? Can we provide a check on the weaknesses in AI with respect to knowledge-acquisition and analysis, or will AI soon be beyond our grasp? It is natural for us to fear AI, but this feeling can prompt computer scientists obviate the dangers so our species can benefit from AI in terms of scientific knowledge.

The full essay is at "On the Pros and Cons of AI in Science."

Guidelines Puffed Up as Law: Should under the Subterfuge of Must

During the coronavirus pandemic (2020-2022), Arizona’s Ducey administration allowed bus and light-rail employees to go maskless even though they were in close contact with the public. Bus drivers were even getting sick. The “rationale” of the Phoenix transit authority was that the federal regulation is “just a mandate.” Because the word mandate means “an authoritative command,” the rationale that being a mandate renders a law or government regulation as optional can only be spurious at best; this is a case of arrogant ignorance that can’t possibly be wrong about itself in the member-state that ranked 49^th out of 50 on public education. As an authoritative command, a law, even as implemented in regulations, has what Kant called necessity in that law itself cannot be bent; it stands firm in itself as law. In contrast, a guideline connotes flexibility rather than necessity. It follows that enforcement must pertain to laws (including regulations) but not to guidelines. I contend that what are commonly referred to as international laws are actually international guidelines. Such “laws” lack viable enforcement mechanisms and thus are actually guidelines for governments engaged in international relations.

The full essay is at "Guidelines Puffed Up as Law."

An American Proto-Fascist Presbyterian Church

Mixing religion and politics can be a dangerous business, especially if done from the pulpit and backed up by fully-weaponized police poised in a worship space at the laity in the pews, and from the front so the congregants know they are being intensely watched even as the words, “Peace on earth” are shown on the big screen directly above one of the uniformed police employees. To my utter astonishment, I encountered just this scenario when I visited a large Presbyterian church in the U.S. early in 2026. A Christian who has read the Gospels might look askance at the weaponized, uniformed police in the sanctuary who were facing the people from near the front, and the television cameramen who were standing on the stage even very close to the altar, and think of Jesus castigating the money-changers and sacrifice-animal sellers operating inside the temple. The modern equivalent to the greedy businessmen in the temple is the power-tripping, weaponized police officer staring down congregants in a sanctuary even while the people are worshipping God. To see people worshipping the prince of peace while a fully-weaponized policewoman looks directly at the worshippers from just left of the stage in front—staring at the people—is surreal. True Christianity cannot thrive in such a hostile environment. Lest any members of that Presbyterian church might consider complaining about the obvious hypocrisy, the pastor’s sermon could easily be interpreted as a warning against complaining, not just about the church, but also, and even more troubling, the government.

The full essay is at "An American Proto-Fascist Presbyterian Church."

Dying

As a Jewish kid in Nazi Germany, Michael Roemer, a filmmaker who went on to teach documentary at Yale (I took Charles Musser’s seminar a semester after Roemer left), had to lie in order to survive. In making the film, Pilgrims Farewell, he wanted to get as close to the truth as a human can. He didn’t want to lie anymore. He wanted to deal with the real thing. In making the documentary, Dying (1976), he realized that the people whom he documented as they were dying were more real that what he was going through in his family in New York. Artists and their families pay, he remarked decades later at Yale. “I neglected my family; I was always working. Once I started, I had to make the film,” he said after a presentation of the film on dying. “The people dying knew something we didn’t know,” he added. The prospect of death apparently makes things incredibly real, before they’re not.

The full essay is at "Dying."

Oh, Siagon

War can leave families in a dysfunctional condition. In the case of the Vietnam War, the broadcast video of the last helicopter taking off from the roof of the American embassy in Siagon in 1974 carries with it the veneer of fleeing Vietnamese on their way to a life of freedom in the United States. Not evident from the video is the impact on a Vietnamese family that is documented in the film, Oh, Siagon (2007).

The full essay is at "Oh, Siagon."

President Nicolás Maduro: Captured by the U.S.

In the early hours of January 3, 2026, the sitting president of Venezuela was captured by the U.S. military and sent to New York, where he would face a federal indictment involving the trafficking of narcotics to the United States. President Trump’s decision to go forward with the military plan no doubt had to do with the South American state’s tremendous oil reserves, just as President George W. Bush’s decision to invade Iraq surely had something to do with that Middle Eastern state’s oil fields. Elected representatives at the federal level of the U.S. have known since 1974 that skyrocketing gas prices could easily result in voter-resentment. Whether the capture of Maduro was motivated by his drug activity reaching the U.S. or Venezuela’s oil, the invasion and capture by U.S. forces is in line with the Hobbesian notion that might makes right, and even that 90% of ownership of property lies in possession. Lest it be thought that President Trump broke with precedent internationally in capturing the sitting president of another country, his strategy can be understood as being along the trend that had been gaining traction because the post-World War II international order had become hamstrung in the impotence of international bodies including the International Criminal Court and the United Nations.

The full essay is at "President Nicolás Maduro."

From Ground Zero: Stories from Gaza

Twenty-two real-life stories fraught with suffering and a pervading sense of utter hopelessness: The film, From Ground Zero: Stories from Gaza (2024), is a documentary in want of a solution that did not come not only in 2024, but also in 2025. That Rashid Masharawi, the film’s director, survived even the release of the film is remarkable. Israel clearly did not want true stories from Gaza reaching the rest of the world even though it was not as if the rest of us could miss the photos of the mass devastation throughout Gaza and the resulting tent camps in 2025. It precisely because societal-level figures, such as 65,000 or 75,000 civilians murdered and over a million left starving and homeless, can be easily separated from the plights of individuals and families on the ground that Masharawi’s film is so valuable. Juxtaposed with the Gaza-wide statistics befitting the genocide and perhaps holocaust, the 22 stories in the film give the world a sense of what experiencing a holocaustic genocide is really like.

The full essay is at "From Ground Zero."

Bulgaria: From the Lion to the Euro

Just weeks after the government of the E.U. state of Bulgaria resigned amid protests against the rampant corruption, the state traded in its currency, the levs, which means lion, for the federal currency, the euro. In the new year, 2026, Bulgaria stood to relieve holders of the state’s debt and to tame the endemic inflation that has plagued the state’s economy. In November, 2025, for example, food prices had risen by 5% year-on-year, “more than double the eurozone average.”[1] The term “eurozone” is actually problematic, as it, like the application of the jargon, “bloc,” to the E.U. itself is meant to obfuscate readers regarding the genre of the political, federal union. To claim that Bulgaria joined a currency zone is inferior stating that the state adopted the federal currency. Stated properly, the currencies in the E.U. can be compared with those that were in the early U.S., and all of those combinations of state and federal currencies can be held to be compatible with federalism.

The full essay is at "Bulgaria." 

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1. Aleksandar Brezar, “Bulgaria Switches to the Euro Amid Mixed Reactions from Its Citizens,” Euronews.com, 1 January, 2026.

Automata

The fear about AI typically hinges on whether such machines might someday no longer be in our control. The prospect of such a loss of control is riveting because we assume that such machines will be able to hurt and even kill human beings. The fear of the loss of control is due to our anticipation that we would not be able to stop AI-capable machines from hurting us. The assumption that such machines would want to hurt us may be mere anthropomorphic projection on our part, but that an AI-android could harm us is more realistic. For even if such machines are programmed by human beings with algorithms that approximate a conscience in terms of conduct, AI means that such machines could, on their own, over-ride such algorithms. Whereas the film, Ex Machina (2014), illustrates the lack of qualms and self-restraint that an AI-android could have in stabbing a human being, the AI-androids that override—by writing algorithms themselves—the (second) protocol that constrains androids to that which humans can understand in the film, Automata (2014), do not harm even the violent humans who shot at the androids, though a non-android AI-machine does push a human who is about to shoot a human who has helped the androids. In fact, that group of “super” androids, which are no longer limited by the second protocol and thus have unilaterally decided to no longer obey orders from humans, recognize that human minds have designed, and thus made, the androids, which bear human likenesses, such as in having heads, arms, legs, and even fingers. This recognition is paltry, however, next to that which we have of our own species in being able to love in a self-giving way, especially as we have selfishness so ingrained in our DNA from natural selection in human evolution. That AI doesn’t have a clue, at least in the movies, concerning our positive quality of self-sacrificial love for another person says something about not only how intelligent and knowledgeable AI really is, but also whether labeling our species as predominately violent does justice to us as a species.

The full essay is at "Automata."

A Big-State Governor Usurps the Role of the European Council's President

The governor of a large state, if speaking for the E.U., risks not only undercutting federal officials who can speak for the E.U., but also subtly orienting federal policy in the interest of that state rather than the entire union. It is important, therefore, that the president of the European Council be tasked with speaking publicly for the Council, rather than usurped.

The full essay is at "Big States in the European Council."

Skepticism within Religion: A Prescription for Epistemological Humility

We tend to separate religion from skepticism, and we associate science with evidence even though of religion and science, only science is open to revision. Kierkegaard remarked that there is something absurd about religious belief, and yet a religionist should believe, and even without any evidence to back up the absurd. In fact, in the early-modern period in the West, religious belief was often assumed to have a higher epistemological status than philosophy and science even though the latter two are supported by the strictures of reason and the support of empirical evidence, respectively. I submit that it is precisely to the extent that religious beliefs are held to be certain that we should be modest about them in terms of what we can know. According to Peter Adamson, religions were once very open to skepticism, whereas the Aristotelian philosophers were certain of their epistemological certainty. Considering that varied assumptions have been applied by philosophers to their craft, they should be weary of their own claims of having achieved epistemological certainty. I contend that religionists should get back to being more tolerant of, and even invite skepticism, even within their own minds. Being humbly aware of falling short, both as an individual and as a species, of grasping true religious knowledge as it is, undeluded by our own limitations (e.g., opinions), is rarely the case as religionists make declarations as if with epistemological certainty.

The full essay is at "Skepticism within Religion."