The European Parliament: Rejecting the Council’s Proposed Budget

On 16 June, 2026, the European Parliament rejected the European Council’s proposed budget for the E.U. not only because of the proposal’s €32.8 billion budget-cut, which would reduce the six-year 2028-2034 federal budget even below that which the Commission had proposed, but also because the Council had refused to address the issue of federal-sources of revenue, which was made increasingly salient by the increasing need of funds at the federal level. In seeking to keep the federal institutions dependent on money supplied by the states, the Council, which like the U.S. Senate represents states, can be viewed exploiting a conflict of interest at the expense of the ability of the E.U. to operate even within its given mandates. Put another way, the requirement that the Parliament pass any proposed budget can be viewed as a check on the state-centric Council’s proclivity to put the interest of the parts above the whole—the individual states above the Union.

The full essay is at "The European Parliament."

Europe: Over- and Under-Represented in the G7

I contend that in having both federal and state-level officials attending the G7 international meetings, Europe is over-represented even as the E.U. itself is sidelined. At least this was the case at the meeting in June, 2026 in the E.U. state of France. The staying power of the seven countries comprising the Group could be considered as antiquated, given the relevance and importance of the E.U. in international relations. The very intractability of institutional arrangements (i.e., structures) even in the face of a changing political environment can thus be viewed as problematic. By implication, the exclusion of the E.U. from the United Nations international organization can be viewed as effectively relegating the UN as a structurally-frozen “has been” by the 2020s.

The full essay is at "Europe."

Call Me by Your Name

The medium of film has the potential to not only to move audiences emotionally, but to speak to fundamentals in the human condition so that we may know ourselves (and each other) better on the subterranean level of essences. The 2017 film, Call Me by Your Name, is not “gay cinema” even though 17-year-old Elio falls in love with Oliver, a 24-year-old beginning doctoral student when the latter is staying with Elio and his parents at their villa in Italy during the summer of 1983. Falling-in-love, so unmistakable once it has hit, is so utterly human at the gut-level that the twists and turns in a narrative are but superficial in comparison, and even the gender of the beloved may come to matter less than would typically be assumed. In fact, both Elio and Oliver are attracted to women, and after his summer stay Oliver calls the Perlmans during a winter Jewish festival to announce that he is engaged; for even though Elio fell for Oliver, Oliver is not in love with Elio. Elio must take the unrequited love as a given, as about as hard as reality can be felt, and so Elio has the choice of whether to suffer the loss or "stuff it" emotionally by burning emotion itself from his very being.  Precisely this decision is the subject of a father-son talk that he has with his dad after Oliver has left. It is the substance of that talk that anchors the film firmly in the human condition, such that even the narrative, not to mention the fact that Elio has fallen for a man, is transcended. It is just such a transcendence that renders the medium of film so substantial, even meaningful, even if mostly just potentially. Parsing the father-son dialogue will lay bare this thesis.

The full essay is at "Call Me by Your Name."

On the Politics of International Real-Estate Projects: The Case of Albania

During times of global peace, it is easy to suppose that increased economic interdependency between countries reduce the likelihood of war due to the ramifications on the business projects. By a similar logic by analogy, a couple could suppose that by getting married, the increased interdependence would make breaking up more difficult, and thus less likely. What is overlooked here is that emotions, whether in a romantic relationship or between governments, can, if allowed to go unchecked, break through the parchment barriers that we set up as if they could constrain even intense, ongoing emotions. A couple using marriage as a substitute for going to couples-counseling could actually make a break-up more likely once in the marriage. Similarly, peace abroad and domestic tranquility can be thwarted by international real-estate development projects themselves. Such a situation was unfolding in Albania in mid-2026.

The full essay is at "On the Politics of International Real-Estate Projects."

The E.U.’s Immigration “ICE”: The Pros and Cons of State Implementation

On 1 June, 2026, the E.U.’s two legislative chambers agreed informally on text for a law called Return Regulation, which is oriented to facilitating the return of illegal aliens to their respective countries. Both The European Council, the “upper chamber,” and the European Parliament, the “lower” legislative “chamber” (roughly corresponding to the U.S. Senate and the U.S. House of Representatives, respectively) worked in what in American parlance is called a Congressional reconciliation or conference committee to agree to text enabling state police to enter the domiciles of illegal immigrants and state governments to set up detention centers outside of the European Union. That the federal law relegates implementation to the states illustrates just how different E.U. federalism differs from U.S. federalism even though both systems are “modern” rather than confederal in that governmental sovereignty in both unions is split between the federal and state levels. Even though the E.U. after thirty years was like the U.S. after its first thirty years in that most of that sovereignty was at the state level, the use of state governments to implement a federal law differentiates the European federal system from the American one. Both advantages and disadvantages go with leaving implementation largely up to the states.

The full essay is at "The E.U.'s Immigration 'ICE'."

Texas School Policies Violently Enforced: Police in Schools

An organizational policy, whether in an educational, religious, or business organization, is not law. Accordingly, “police tactics” are inappropriately used on people who violate policies. The proliferation of off-duty police officers in retail in more than one of the U.S. states (and perhaps in the E.U. as well), complete with lethal weapons, renders the distinction between policy and law especially relevant and even pressing. To be sure, trespassing is indeed a crime, even though some municipal police departments in Florida have refused to recognize it as such, as, for example, when a property owner illegally enters a rented apartment, but in a store, absent a decision by a manager to have a person removed from the premises, store “police” cannot legally act violently against the public as long as no crime is being committed—even if a store policy is being violated.

The full essay is at "Police Enforcing Texas School Policies with Violence."

California and Florida: Different Political Cultures in the U.S.

As evinced by Canada’s prime minister Mark Carney likening a planned referendum on whether Alberta should vote to separate from the rest of Canada to “Brexit,” in which Britain seceded from the E.U., as if the UK in the European Union were equivalent to Alberta in Canada, political category mistakes can run rampant without being detected as such. Referring to the referendum in the province, Carney said, “That is a very dangerous bluff.” He was “pointing to the turmoil that followed the United Kingdom’s vote to leave the European Union.”[1] The implied false equivalence of Canada and the E.U., as if the former too had been formed out of countries, is as incorrect as that which Carney was more directly assuming between Alberta and Britain. A region of a country, even if the latter has a federal system, is not equivalent to a country that joins a political union such as the E.U. and U.S. That Britain was once the host kingdom in the British Empire, and thus equivalent to other members of the empire, including Ireland and Virginia, does not mean that the UK as a state in the E.U. was equivalent to the latter, or to other political unions consisting of early-modern-scale countries.

The full essay is at "California and Florida."

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1. Mike Blanchfield and Sue Allan, “Carney Warms Alberta Not to Pull a “Brexit,” Politico, May 25, 2026.

The E.U. as a Mediator between Russia and Ukraine: A Conflict of Interest

To be a neutral arbitrator of a conflict between two other countries, a government cannot favor one of the two; otherwise, the veneer of neutrality is undercut by the interest of preferring one position over the other. The duty to act neutrally, which the role of arbitrator includes or implies, can be exploited by the subterranean—or even explicit!—non-normative, private-benefits interest to support one of the two sides. To put one’s own private interest above a broader-benefitting interest, such as in entailed in a duty to act neutrally, is to exploit a conflict of interest. Governments can exploit conflicts of interest. With regard to the Russian invasion of Ukraine, the E.U.’s foreign minister (or de facto commissioner) disabused the public of any thoughts that the E.U. could, and thus would, be a neutral arbitrator between Russia and Ukraine. Such transparency lies in stark contrast to the illusory impression by the U.S. that it was in any position to arbitrate between Israel and the Palestinian Authority in Gaza, for the U.S. was firmly on the side of Israel.

The full essay is at "The E.U. as a Mediator between Russia and Ukraine."

Pope Leo on the Ethical Dangers of AI

Speaking on his first “social” encyclical, Pope Leo said the Roman Catholic Church, whose membership stood at 1.6 billion embodied souls around the world, was “called to interpret ‘new things’ of the age in the light of the Gospel and the dignity of the human person.”[1] He was on terre firma from a distinctly religious standpoint in being anchored in the Gospel stories, which include direct and parabolic preachments by Jesus of Nazareth. Regarding the dignity of the human person, which pertains as much to a humanist as a theist, that basis is not distinctly religious and thus can occasion or permit wandering into other domains such that virtually any topic relevant to mankind could be roped in and even subjected to supervening religious criteria even over criteria native to the topic’s own domain!

The full essay is at "Pope Leo on the Ethical Dangers of AI."

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1, Linda Bordoni, “Pope Leo Presents ‘Magnifica Humanitas’ Calling for Disarmament of AI,” Vatican News, 25 May, 2026.

Magnifica Humanitas: On Leo the Lion-Hearted

Sometimes it pays to go behind a piece of writing to conduct a genealogy of the writer himself or herself, rather than to dive into the writing itself. On May 25, 2026, the fourteenth Pope Leo of the Roman Catholic Church spoke at the Vatican on his first “social” encyclical, Magnifica Humanitas (magnificent humanity), which he had signed ten days earlier. An encyclical is known as a teaching (magisterium) instrument used by the papacy to communicate the Church’s position on a topic. In presenting his encyclical, the pope “described the current technological revolution as an ‘epochal turning point’ comparable to the upheaval confronted by Pope Leo XIII during the industrial Revolution.”[1] That pope’s emphasis on the ethical dimension of an economy, especially with regard to inequality and the related marginalization, was the reason why Robert Prevost chose the name Leo when he accepted the vote in favor of him becoming the next pope after Francis, another social-justice-oriented pope. Lions may indeed come late in the summer, or, sadly, not at all (for even willful, bullying Leos can actually be cowardly, as in Oz), but Leo XIV was already charging voraciously ahead in May, consummating his nomenclature-rationale in words that ensconced his Church firmly in the twenty-first century (in utter contrast to Joe Ratzinger’s antiquarian corrupt administration). All of the media buzz aside, however, if the previous Pope Leo (XIII) actually had had little or no normative influence on what would be harsh (even child!) labor conditions later in the first half of the twentieth century in Europe and North America, then a clear-eyed observer in 2026 could already be skeptical as to the practical significance of Magnifica Humanitas on managers and programmers in Silicon Valley going forward. Moreover, the foray of religion onto AI technology, and even ethics, the latter of which is distinct from albeit related to religion, can be criticized as an instance of dogmatic over-reaching.

 

The full essay is at "Magnifica Humanitas."

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1. Linda Bordoni, “Pope Leo Presents ‘Magnifica Humanitas’ Calling for Disarmament of AI,” Vatican News, 25 May, 2026.

On Religion and Public Policy: Pope Leo on Dumping

The Terra dei Fuochi, or “land of fires,” is a region in southern Italy where “decades of illegal dumping, burying and burning of waste” had been devastating by the time Pope Leo paid Acerra a visit in May, 2026.[1] Lest visual images of hell’s fires reminiscent of Jonathan Edwards’ sermons come to mind, the devastation was squarely in the this-worldly domain of public policy. The pope’s speech can thus be viewed as an over-reach from the standpoint of his native fauna—the sui generis domain of religion, whose referent transcends not only the limits of cognition, perception, and sensibility (emotion), but also Creation itself![2]

The full essay is at "On Religion and Public Policy."

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1. Fortunato Pinto, “Pope Leo XIV Visits Southern Italy’s ‘Land of Fires’,” Euronews.com, 23 May, 2026.
2. I am borrowing here from Pseudo-Dionysius, a sixth-century Christian theologian, who wrote on what I would call God’s radical transcendence. Relatedly, God has been thought of as being wholly other. In both of these characterizations, it follows that the domain of religion is not only distinct from every other domain, but also unique.

Fifty Shades of Grey

A sadist is a person who feels pleasure in inflicting emotional and physical pain on another person. For the sadistic personality, the emotional pain that is inflicted on another person for the sadist’s own pleasure need not be associated with sex because emotional or physical pain is broader than that which can be inflicted sexually. Hence, the bottom-line for the sadist psychology is that pleasure that is felt by harming another person, who thus feels pain as a direct result of the sadist, lies in the making suffer. A sadist who does not permit oneself to feel emotion is particularly dangerous because no sympathy or compassion operates as a constraint on how much hurt is inflicted. In such a case, the sadist is like one of the androids in the film Ex Machina as the knife is coldly inserted into the torso of the programmer who built the intelligent machines. Indeed, the narcissistic sadist can be very intelligent in knowing precisely how to inflict emotional pain especially in an emotionally vulnerable victim. Once discovered, such a sadist will endeavor to avoid such a victim, but not because such an unemotional sadist has a conscience and feels guilty. In the film, Fifty Shades of Grey (2015), Anastasia Steele’s life changes forever when she meets the emotionally-tormented billionaire, Christian Grey. She falls in love with the sadist, and, because she wants to be with him, at some point she willingly assumes the masochist role even though she does not feel pleasure from physical (or emotional) pain being inflicted on her person. She loves him so much she wants to enter his deviant world; she even embraces that world. I could see myself doing that were I to fall deeply in love with a sadist, for accepting a person even in spite of that person’s flaws is part of love— unless, of course, lies, sidelining, and emotional betrayals are too much for any trust to be possible. Anastasia may come to treat Christian’s dungeon as a playroom of sorts in which she is his so they can be a couple with an opportunity to connect even more, rather than as a place where he acts out his severe emotional issues in which violence and sex are too closely related in his brain, whether psychologically or physically. Love is to a certain extent blind, or at least purblind. Given how toxic and unpleasant life can be, can we be blamed for valuing deep connection so very much even in cases in which meaning-from-personality comes with such a high cost?

The full essay is at "Fifty Shades of Grey."

An E.U. Envoy to Russia

Should the E.U. appoint and send an envoy to Russia in spite of the fact that E.U. and state officials are not of one mind on a strategy to pressure Russia’s head, Putin, to the negotiating table to compromise? The power of the state governments at the federal level complicates efforts by Commission officials to present Putin with a specific list of sanctions because the governors are not on the same page even after Viktor Orbán’s electoral defeat in April, 2026. Ironically, desperately needed reforms to the E.U.’s federal system itself have been as politically difficult even to propose as has getting Putin to the negotiating table. Focusing on the latter while ignoring the former is a self-inflicted wound that has weakened the Europeans on the world stage. Incidentally, another self-inflicted state of denial involves assuming that such drastic cultural differences exist between two small E.U. states, such as Denmark and the Netherlands, while assuming that all of the U.S. states across a continent and beyond are basically the same, culturally. Recently, a European, who is actually a U.S. citizen, said as much to me! Denial is the main defense mechanism in the E.U. Even painstaking effort to render this political brain-sickness transparent is no match for the underlying ideological fervor that has so severely enervated the European Union from becoming a more perfect union.

The full essay is at "An E.U. Envoy to Russia."

Free Will and Moral Responsibility

According to Rousseau, we are born free but we live out our life in chains. Although some people subvert background context and foreground personhood such that the chains are believed to be societally imposed as if people are not sufficiently free to transcend or counter the “binding” external strictures of some institution or society, Nietzsche argues that the sovereign individual is lies at the end of an arduous long process by which our species has become bred to be “to a certain degree necessary, uniform, like among like, regular, and consequently calculable” and thus certain people can be trusted to be reliable in promise-keeping.[1] Such people are free individuals. They are autonomous even against the “Though Shalt Nots” of moral mores, which had their place as virtual societal straitjackets in the development of the species but are legitimately cast off by people who can be relied upon to keep promises without violating them in the heat of the moment. Such people are individuals, but not narcissists, for the latter calculate each moment as to what lies in their self-interest—the feelings of others be damned if they are in the way. It is ironic that moral responsibility applies to the latter rather than to the autonomous individuals because only the free ones can call their “dominating instinct” a “conscience.”[2] Modern society, at least in the West, could use an elaboration on Nietzsche’s description of the autonomous individual in so far as such a person is antipodal to the herd animals on whom moral responsibility should be imposed because they cannot be trusted, for they are not promise-keepers. St. Paul’s dictum to keep the fools at a distance is ironically in line with the second essay of Nietzsche’s On the Genealogy of Morals, where the Christian ascetic priest is lampooned for its innate weakness even as it seeks to dominate the strong out of ressentiment.

The full essay is at "Free Will and Moral Responsibility."

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1. Friedrich Nietzsche, Genealogy of Morals, in Basic Writings of Nietzsche, Trans and Ed., Walter Kaufmann (New York: The Modern Library, 1968), p. 495.
2. Ibid.

Regulatory Capture and the Public Interest: The FDA

The head of the Food and Drug Administration, Marty Makary, “resigned” in May, 2026 even though the decision had been made by U.S. Health and Human Services Secretary Robert Kennedy “and then the White House signed off on it.”[1] Although Makary had been annoyance to drug-company executives, and to that extent his removal was due to pressure on President Trump by the CEOs, his “resignation” supports the theory of regulatory capture, wherein the regulated companies control the very regulatory agencies (and regulators therein) that regulate those companies, this case shows that it is possible for an industry’s interests to be aligned with the public (health) interest. Does the alignment regarding getting rid of a particular regulator lessen the unethical quality of the broader conflict of interest between business and government?

The full essay is at "Regulatory Capture and the Public Interest."

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1.  Matthew Perrone and Seung Min Kim, “Trump FDA Chief Is Leaving After Angering Pharma CEOs, Vaping Lobbyists and Anti-Abortion Groups,” APnews.com, May 12, 2026.