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."

Big States in the European Council Eclipsing Its 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." 

Educating Scholarly Priests: The Cult at Yale

Speaking at a Bhakti-Yoga conference in March, 2025 at Harvard, Krishma Kshetra Swami said that scholars who are devoted to the academic study of religion are also undoubtedly also motivated by their religious faith, even if it is of a religion other than what the scholar is studying. The Swami himself was at the time both a scholar of Hinduism and a Krishna devotee. He was essentially saying that his academic study of Hinduism was motivated not just by the pursuit of knowledge, but also by (his) faith. He also stated that he, like the rest of us in daily life, typically separated his various identities, including that of a professor and a devotee of the Hindu god, Krishna. Although his two roles not contradictory in themselves, a scholar’s own religious beliefs, if fervently held, can act as a magnet of sorts by subtly swaying the very assumptions that a scholar holds about the phenomenon of religion (i.e., the knowledge in the academic discipline). To be sure, personally-held ideology acts with a certain gravity on any scholar’s study in whatever academic field. Religious studies, as well as political science, by the way, are especially susceptible to the warping of reasoning by ideology because beliefs can be so strongly held in religion (and politics), and the impact of such gravity can easily be missed not only by other people, but also by the scholars themselves.  

The full essay is at "Educating Scholarly Priests."

Conservatism in the Quorum of the Twelve Apostles

The Quorum is a high-level governing body in the Church of Jesus Christ of Latter-day Saints. The Quorum “helps set church policy while overseeing the many business interests of what is known widely as the Mormon Church.”[1] On December 27, 2025, Jeffrey R. Holland, “a high-ranking official . . . who was next in line to become the faith’s president,” died.[2] He was 85. To be at that age and yet next in line to lead a major Christian denomination is a sign of just how tilted toward the elderly the leadership of that Church was at the time. Almost exactly three months earlier, Russell M. Nelson, the then-sitting president of the denomination, died at the age of 101. Dallin H. Oaks, at the age of 93, became the next president. These ages make 75, the mandatory retirement age for Roman Catholic bishops, look young, though Pope John Paul II died at 84 and Pope Francis died at 88—both men while in office. Especially in Christianity, whose Gospels depict Jesus and his disciples as much younger men, the question of whether an aged leadership unduly foists conservatism on what in the Gospels is characterized as a radical religious movement.

The full essay is at "Conservatism in the Quorum of the Twelve Apostles."

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1. CBS News, “Jeffrey R. Holland, Next in Line to Lead Church of Jesus Christ of Latter-Day Saints, Dies at 85,” CBSnews.com, December 27, 2025.
2. Ibid.

The Scarlet and the Black

In the film, The Scarlet and the Black (1983), Gregory Peck and Christopher Plummer face off as Monsignor Hugh O’Flaherty and Col. Herbert Kapper at the end of the film when the Nazi head of police in Rome abruptly changes his tune in challenging the Catholic priest no longer by threats, but by appealing to the priest’s faith of humble compassion applied even to one’s enemies so O’Flaherty will extend mercy to Kapper’s wife and children, who would otherwise fall into the hands of the Allied troops advancing into Rome. Before that dialogue, O’Flaherty and Pope Pius XII subtly debate whether the pope had been right in compromising with Hitler in order to keep the Catholic Church intact in Nazi Germany. The film can thus be viewed in light of the potential of the medium of film to convey and even thrash out contending theological ideas.

The full essay is at "The Scarlet and the Black."

Pope Leo’s First Christmas Message: On International Relations

That severe, systematic inflictions of suffering on whole peoples were going on in the world even on Christmas Day in 2025 did not require a papal announcement for people the world over to be informed of those atrocities. Russia’s military incursion in Ukraine and Israel’s genocide in Gaza had been going on with international impunity for years. The suffering in Yemen and Sudan was less well-known, but substantial nonetheless. Speaking out against the sordid state-aggressors on the first Christmas of his pontificate, the pope provided an alternative basis for international relations that is so antithetical to military invasion and genocide that the message could seem utopian and thus practically of no use whatsoever. Because “might makes right” had made such unimpeded “progress” even in becoming the default and status-quo, the principle of humble compassion to the humanity to one’s detractors and even outright enemies could seem like a fairy tale. 

The full essay is at "Pope Leo's First Christmas Message."

On the E.U.’s “Pragmatic” Federalism

It is ironic that even though European political theorists, including Immanuel Kant, Johannes Althusius, and Kenneth Wheare, made substantial contributions on the topic of federalism, even political leaders in the E.U. as late as 2025 were stumbling over the basics, getting the very concept wrong. Unfortunately, that has caused journalists to trip and fall too, leaving E.U. citizens grappling over the apparent problem of being citizens both of their state and the E.U. even though, according to former European Central Bank President Mario Draghi spoke in 2025 in favor of “’pragmatic federalism’ as the political conditions for a true, federal union do not exist in the E.U. at the moment.”[1] The claims that “pragmatic federalism” is somehow not indicative of “true” federalism, and, moreover, that somehow the E.U. has states that are semi-sovereign (as the E.U. itself has exclusive competences) and yet federalism does not apply are patently absurd. Draghi was confusing the politics of the moment, in which the anti-federalist, Euroskeptic ideology was still too powerful for more governmental sovereignty to be moved to the federal level from the states, with whether the E.U. had a federal system already. In other words, “political conditions” are distinct from whether the E.U. has a federal system of public governance. Draghi’s assertion is all the more astounding not only because of his governmental experience at the federal level, but also because the dual-sovereignty (of the states and the Union) means that the E.U. fits within the category of modern federalism rather than confederalism (using Wheare’s terminology). Europeans have quite understandably been confused in trying to classify the E.U. away from the pull of the anti-federalist ideology in Europe.

The full essay is at "On the E.U.'s 'Pragmatic' Federalism."

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1. Sandor Zsiros, “The EU Wants to End the Era of National Vetoes—But It’s Complicated,” Euronews.com, 23 December, 2025.

Spotlight

The medium of film can treat organizational, societal, and global ethical problems either from one standpoint, which is appropriate if the assignment of blame for immoral conduct is clear (e.g., the Nazis), or by presenting both sides of an argument so to prompt the viewers to think about the ethically complex problem. This second approach is useful if it is not clear whether a character or a given conduct is unethical. When it is obvious which characters or actions are unethical, a film can still stimulate ethical reasoning and judgment by drawing attention to unethical systems as distinct from individuals and their respective conduct in the film. The film, Spotlight (2015), which is a true story, takes the position that Roman Catholic priests who molested and raped children in the Boston Archdiocese in Massachusetts behaved ethically. The dramatic tension in the film is set up when the chief editor of the Boston Globe, Liev Schreiber, tells the paper’s investigative “spotlight” managers that the story will not go to press until the system that enabled Cardinal Law and others to cover up many child-rapist priests by transferring them to other parishes is investigated. “We’re going after the system,” Liev says in keeping the story under wraps until the entire informal system that has enabled the rapists to continue to lead parishes.  

The full essay is at "Spotlight."

The Apocalypse

In the film, The Apocalypse (2002), the Apostle John is a prisoner at an island-prison because he is a Christian. He is having visions of heaven in the last of days and Valerio, another prisoner is dutifully writing what John dictates so various church congregations can know of John’s revelations. He is esteemed so much by other Christians that he feels pressure to steer them to God’s truth. Too much esteem, I submit, is being directed to John, as he is, as he admits, only a human being, though he does get caught up in his own direct access to God, as in being able to know the will of God. This is a temptation for any religionist, especially religious leaders. Although subtly, the film conveys John’s over-reaches though without having another character explicitly refer to them as such.

The full essay is at "The Apocalypse."