Conclave

In the film, The Godfather, Part III (1990),  Cardinal Lamberto laments that Christianity, like water surrounding a stone that is in a water fountain, has not seeped into European culture even after centuries of being in Europe.  Watching the movie, Conclave (2024), a person could say the same thing about the Roman Catholic Church, though the ending does provide some hope that internecine fighting and pettiness for power, even aside from the sexual-abuse epidemic by clergy, need not win the day.

The full essay is at "Conclave."

On the Impact of Personalities on Diplomacy: The Case of Trump and Zelensky

One of the many advantages that democracy has over autocracy (i.e., dictatorship) is that the dispersion of political power among elected representatives and even between branches of government (i.e., checks and balances) reduces the impact that one personality can have on diplomacy. Even in a republic in which power is concentrated in a president or prime minister, one personality can matter. Given the foibles of human psychology, the risks associated with a volatile personality “at the top” in a nuclear age are significant. Kant’s advocacy of a world federation includes a caveat that world peace would only be possible rather than probable. Given the probability of anger and associated cognitive lapses in even an elected president or prime minister, a world order premised on absolute national sovereignty is itself risky; hence the value of a semi-sovereign world federation with enforcement authority. The impromptu press conference between U.S. President Trump and Ukraine’s President Zelensky on February 28, 2025 demonstrates the risks in countries being in a Hobbesian state of nature (i.e., not checked by any authority above them).

The full essay is at "On the Impact of Personalities on Diplomacy."

Is the Bhagavad-Gita Compromised?

Compared with Shankara’s non-dualist Advaita Vedanta theology, the Gita can be interpreted as a compromise between Shankara’s view and Vedic practices—essentially, between renunciation and ritual being done to get something. By this I do not mean to imply that the Gita is morally compromised; rather, I am using the word in the sense of reconciling different priorities and even relating seemingly disparate branches of a religion. In the Gita, Lord Krishna advises Arguna to fight in the upcoming military battle with equanimity as to the outcome, for attachment to desire and distancing pain both accrue karma, which in turn delays liberation. Prime facie, to be unconcerned with winning, or gaining economically, is morally superior to egoist pursuits. Superior to detached action may be the option not to fight or get rich at all, but instead to view the created realm as illusory and distance oneself even from being a doer or agent; earn enough to survive and otherwise try to come to know that one’s self is Brahman, which is Being itself, as conscious, bliss, and infinite. In straying from this, the Gita is not without problems. 

The full essay is at "Is the Bhagavad-Gita Compromised?"

Poverty Impeding Development

In the 1980s, the advent of some newly-industrializing countries (NICs) in east Asia, such as Taiwan and South Korea, was generating excitement around the world that the gap between the least developed countries (LDCs) and the developed countries (DCs) then had a viable bridge through foreign direct-investment; that is, what had been a dichotomy was becoming a spectrum. The hope that globally-circulating capital might raise even the LDCs out of poverty. Of course, there was scarce any thought that the combined pollution of an economically developing world would raise global air and sea temperatures above 1.5C. Human beings are too near-sighted for that, and, of course, there is the allure of profits and higher salaries and wages. Also, the sheer inexorability, or stubborn persistence, of poverty in scaring off rather than being lifted up from foreign-direct investment may have been minimized by the hope. Roughly forty years later, Oriana Bandiera of the London School of Economics spoke on the theory that economic opportunities are impacted by how much wealth a person has at the outset—the alternative theory being that the opportunities are just as good for the poor as for the rich because differences are due to exogenous (i.e., outside) factors. The micro-level condition of a country’s poor impacts the attractiveness of a country to foreign direct-investment.

 

The full essay is at "Poverty Impeding Development."

Obsession

Brian De Palma’s film, Obsession (1976), harkens back to Hitchcock’s film, Vertigo (1958) primarily in that resemblances between a character-contrived myth, or story, and the closely related (though different in key respects) social reality in the film (i.e., what’s really going on in the film’s story-world) trigger perplexed reactions for the character being duped by other characters in the film. I thought she died, but there she is . . . or maybe that’s another woman who looks like her—so much so that I believe I can will the woman to be her. The human mind may be such that it convinces itself of even a supernatural explanation rather than admits to have been fooled by someone else’s cleverness. At the very least, doubt as to what is really going on can be stultifying. The human mind is all too willing obviate its uncertainty by either resorting to a supernatural explanation or making something so by force of will, as if believing something to be the case is sufficient to make it so.

The full essay is at "Obsession."

Religious Vision Beyond Intellect: The Case of Hinduism

Can we think our way to religion, or does religious experience transcend cognition (i.e., thought)? Closely related is the question of whether theology is just a special case of philosophy or another domain altogether. The pivotal chapter 2 of the Bhagavad-Gita saga in Hinduism can be interpreted in favor of the latter: gnostic vision of the divine, such as of Krishna showing his fullness later in the myth to Arjuna, may launch off from the intellect, but without continuing as an intellectual pursuit once the threshold of religious experience is reached. By analogy, we can see the edges of a black hole in space, but we can’t see beyond its threshold, within the hole because light cannot bounce back out given the magnitude of the intense gravity that a black hole has. Similarly, a deity can be thought of as intense being—so dense that we mere mortals can only gasp in wonder when we are presented with something so far beyond the limits of human perception, emotions, and cognitions, hence the intellect too.

The full essay is at "Religious Vision Beyond Intellect."

A European Army: A More Perfect Union

At the Munich Security Conference in February, 2025, Ukraine’s President Zelenskyy bluntly asserted, “I really believe that the time has come that the armed forces of Europe must be created.”[1] He could have said in 2023 after Russia’s President Putin had sent tanks and bombs into Ukraine; instead, the inauguration of President Trump in the U.S. that was the trigger. “Let’s be honest,” Zelenskyy continued, “now we can’t rule out that America might say ‘no’ to Europe on issues that might threaten it.”[2] At the time, Trump was planning to meet with Putin to end the war without Britain and a number of E.U. states at the table. After all, they had failed to push Putin off Crimea in 2014, and even in 2025, they were not on the same page on how to defend Ukraine militarily. Amid the political fracturing in Europe, Ukraine’s president was urging that the E.U. itself have an army, rather than merely the 60,000 troops for which the union was dependent on the states. Even on being able to borrow on its own authority, the E.U. was hamstrung by the state governments that were more interested in retaining power than in benefitting from collective action. It is difficult to analyze Zelenskyy’s plea without including the anti-federalist, Euroskeptic ideology that was still eclipsing the E.U. from realizing a more perfect union.

 

The full essay is at "A European Army."

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1. Joshua Posaner, “Zelenskyy: ‘The Time Has Come’ for a European Army,” Politico, February 15, 2025.

2. Ibid.

La Dolce Vita

Levi Strauss theorized that the function of a myth lies in reconciling basic contradictions, whether they are felt within a person or at the societal level. Such contradictions, and even dichotomies, can be used to energize a story’s dramatic tension and for comic effect, such as through misunderstandings. Typically, contradictions are reconciled in the denouement of a narrative; if so, the audience gets a psychic payoff. Otherwise, the audience is left with the uneasy feeling that the world is somehow not in order. I don’t believe that Fellini reconciles the contradictions in his film, La Dolce Vita (1960). The last scene, in which the film’s protagonist, Marcello, a young and handsome single man who is a tabloid columnist, turns back to follow his high-society drinking friends, who are leaving the beach. He makes the choice to return to his life of late night parties with empty socialites rather than to walk over to the only sane, available woman in the film.  Marcello does not find or establish an equilibrium, but goes on as a lost soul. Although religion is not much discussed by the characters in the dialogue, the film’s structure can be described in terms of going back and forth between two contradictory basic principles—one represented by the Roman Catholic Church and the other by the Devil. In spite of the back-and-forth, which even includes the visually high (overlooking Vatican Square) and low (in the basement-apartment of a prostitute), the main characters remain as if in a state of suspended animation between the dichotomous and contradictory relation between God and the devil. If commentators on the film haven’t highlighted this axis, the verdict could be that film as a medium could go further in highlighting religious tensions and contradictions than it does—not that going beyond religious superficialities to engage the minds of viewers more abstractly necessarily means that the contradictions must always be resolved or sublimated in a higher Hegelian synthesis and the dichotomies transcended. 

The full essay is at "La Dolce Vita."

E.U. Defense: The State Governments Exploit a Conflict of Interest

Sometimes lemons can make use of political gravity to become lemonade. Of course, behind the lemons are human beings, who are of course innately economizers, political actors and moral agents. When accosted by proposals that additional governmental sovereignty be delegated from state governments to the federal level, state-government officials feeling the gravitas of narrow self-interest are inclined to resist even if the transfer is in the political and economic interest of the union as well as all of its states. I am of course describing a drawback that goes with state governments having too much power in a federal system, whose interests are not always identical with those of a particular state or even those that pertain to the state level as distinct from the federal level. I submit that a federal system in which such dynamics are ignored in favor of focusing on particular issues, such as the E.U.’s increased need for defense given Russia’s unprovoked invasion of Ukraine, can gradually slip “off the rails” toward dissolution or consolidation. By ceding the E.U. itself (i.e., the federal level) additional authority, including for revenues and expenditures, the European Council, which is composed of the state governors, could “kill two birds with one stone,” as that saying goes. Those birds would be unbalanced state power in the E.U. at the expense of a common purpose, and Russian President Putin’s military adventurism in Eastern Europe.

The full essay is at "E.U. Defense."

Shankara: Knowers-of-the-Self Should Not Fight

I contend that Shankara imparts too much of his Advaita Vedanta Hindu philosophy’s penchant for renunciation in interpreting the momentous chapter two of the Bhagavadgita. I know in having translated a text that it is all too tempting to “embellish” a text by re-phrasing beyond what is necessary for clarity. Sometimes, in reading another translation of a text that I am translating, I am astounded to find even entire subordinate clauses that do not correspond to the original text in its language. I believe Shankara does something similar in both his emphasis on the self (atman) as non-agent and his disavowal of action in favor of renunciation. Krishna’s advice to Arjuna is not to renounce fighting in the war, which even Shankara describes as righteous even though it is for earthly power. To fight dispassionately is obviously not the same as not fighting (i.e., not acting). Krishna is not in favor of Arjuna’s refusal to fight, whether Arjuna has knowledge of the Samkhya (i.e., discrimination of metaphysical reality: that eternal, immutable atman is Brahman).

The full essay is at "Shankara."

The Patriots for Europe Party: On Anti-Federalism

At a party meeting in Madrid, E.U. on February 8, 2025, the Patriots for Europe party sent out the message of wanting to be the new normal in the E.U., as against the default of the “mainstream” parties, which include the Renew Europe party and the European People’s Party—the president of the E.U. being in the latter party. The Patriots party’s banner, “Make Europe Great Again,” shows a kinship to U.S. President Trump’s MAGA movement, but the E.U.-specific planks are significant and thus should not be dismissed. As is the case with any large political party, the planks can be a bit like a tossed salad, with even disparate ingredients being in the mix. I contend that this makes it difficult to discern the will of the voters who vote for a party in terms of how much support there is for a particular policy. As a result, if a party is like a grab-bag of various policies, one such policy could be enacted without much of a democratic will behind it.

The full essay is at "The Patriots for Europe Party."

Russian Electricity Hits a Financial Curtain

On February 8, 2025, the E.U. states of Estonia, Latvia, and Lithuania turned off all electricity-grid connections to Russian and Belarussian supplies of electricity, thus reducing revenues for the belligerent country and its ally. Electricity would thenceforth merge with the Continental European and Nordic grids through links with the E.U. states of Finland, Sweden, and Poland. Europe was taking care of its own, for a price of course, while Russia was increasing trade with China and other countries to make up the difference from decreasing trade with Europe. In short, it can be concluded that unilaterally invading a country has economic consequences that diminish and reconfigure international business.

The full essay is at "Russian Electricity Hits a Financial Curtain."

Lord Krishna in the Bhagavadgita

The Hindu myth, the Bhagavadgita, is typically regarded as placing the god Krishna above not only the other Hindu gods—here rendered merely as Krishna’s various functionalities—but also Brahman, which is being and consciousness writ large. Because Krishna is incarnated in human form, placing him at the peak of the Hindu pantheon—in fact, even reducing the latter to the point that Hinduism is regarded by some scholars as monotheist—compromises the wholly-other quality of the divine that is based on it extending beyond the limits of human cognition, perception, and emotion, and thus beyond things we encounter in our world. In other word, the highlighting of Krishna’s role in the Gita comes at a cost. Depicting Krishna as the “Supreme Person” connotes less transcendence than does depicting Brahman as being and consciousness (of the whole). In going against the grain by making Brahman the unmanifested basis or foundation even of Krishna as well as Brahma, Vishnu, and Shiva, Shankara, a Hindu theologian, philosopher, and ascetic of the eighth century, CE, can be interpreted as highlighting  transcendence in Hinduism, an element that establishes religion itself as a distinctive domain.

The full essay is at "Lord Krishna in the Bhagavadgita."

Bell, Book and Candle

If ever there were a mistaken title for a movie, Bell, Book and Candle must rank in the upper tier, for the spells in the bewitching comedy hinge on a cat and a bowl rather than bell, book, and candle. Magic can be thought of as the making use of concrete objects, combined with words, to engage a supernatural sort of causation meant to manipulate sentient or insentient beings/objects for one’s own purposes.  The film, Bell, Book and Candle (1958), is not only a love story and a comedy, but also the presentation of a story-world in which witches and warlocks engage in contending spells for selfish reasons. That story-world in turn can be viewed as presenting a religion, which can be compared and contrasted with others. Most crucially as far as religion is concerned, the supernatural element that is observable in the story-world points to the existence of a realm that lies beyond the world of our daily lives and thus renders the film’s story-world different. Put another way, the unique type of causation, which appears only as coincidence to the characters who are not in on the existences of witches and warlocks in the story-world, transcends appearance because the “laws” of the causation operate hidden from view, as if in another realm. I contend that it is precisely such transcendence not only in terms of belief, but also praxis, that distinguishes the domain of religion as unique and thus distinct from other domains, including those of science (e.g., biology, astronomy), history, and even ethics.

The full essay is at "Bell, Book, and Candle."

Return to Haifa

Return to Haifa (1982) is a film in which the political element of international relations is translated into personal terms on the levels of family and individual people. The establishment of Israel by the UN is depicted in the film as being accomplished not only incompetently, but in negligence of likely human suffering. In fact, the suffering of the indigenous population may have been intended, given the operative attitude towards those people as animals. That the human being can be so dehumanizing in action as well as belief ultimately makes victims of all of us, even across artificial divides. This is precisely what the film depicts, with the victims being the active characters while the real culprits remain for the most part off-camera. The viewer is left with a sense of futility that can be undone by widening one’s view to include the antagonists, who are not passive. It is not as if fate inexorably brought about the Nakba (or even the scale of the atrocities in Gaza in the next century, which, as the film was made in 1982, cannot be said to be anticipated by the filmmaker—though perhaps it could have been).

The full essay is at "Return to Haifa."