Medium Cool

In Medium Cool (1969), John Cassellis, a cameraman, maintains a medium-cool level of emotion even in the midst of the socio-political turmoil in Chicago during 1968 until he learns that his station manager had been allowing the FBI access to the news footage. The film can be interpreted as providing a justification for his lack of trust in American law enforcement even as the need for law and order is made clear from the ubiquity of the human instinctual urge of aggression. For the film shows not only the extent of violence, but also its engrained nature in our species. By implication, the viewer is left to conclude that that law enforcement is necessary in a civilized society.  Yet this can only be a necessary evil, for the last few scenes of the film show just how likely discretion is to be abused. The atrocious and one-sided police violence during the peaceful protests outside of the Democratic National Convention make it clear that if given the legal authority to use weapons, human beings may abuse such discretion if too weak to restrain their own personal passions and, albeit less common, even their psychological pathologies.

The full essay is at "Medium Cool."

The Conversation

Winner of the Palme d’Or (golden palm) prize in the Cannes Film Festival for 1974, The Conversation (1974) was written, directed, and produced by Francis Ford Coppola; it was a film that he really wanted to make, whereas he had made The Godfather (1972) to make money. In both films, business comes to be something more than business. In The Godfather, Sonny tells Michael not to take being hit in the jaw by the corrupt police captain McCluskey personally. That Sollozzo expects Tom Hagen to objectively present a business proposal to Sonny after Sollozzo has had the Godfather gunned down with five shots and still he survived just shows how ludicrous it is to suppose that the consequences of the murderous tactics of that business would not be taken personally. Even so, the moral dimension does not enter into the considerations. In contrast, Harry, who runs a small business recording third-party conversations for clients in The Conversation, gradually comes to take his work personally in a moral sense. Whereas the murders in The Godfather are personal in the sense vengeance being part of the motivations, those in The Conversation are personal in the sense of moral responsibility being increasingly felt by Harry. Accompanying this realization of guilt, however, is a recognition of the extent of surveillance on him, and this too changes him. If the problem were just being morally responsible for what clients do with his tapes, then he could solve the problem by doing something else for a living. Being a target of surveillance himself, however, is something that he cannot change. Even in tearing his apartment apart, he does not find the “bug,” or listening device that his client’s assistant is using. By implication, we can reflect on just how much we are watched in the modern world—that is to say, how much the world in which we live has come to be characterized by surveillance. I contend that we are largely oblivious to it because it has encroached so gradually that its incrementalism is difficult to detect.

The full essay is at "The Conversation."

Pope Francis on Blessing Gay Couples

Pope Francis approved a document in 2023 that allows for “the possibility of blessings for couples in irregular situations and for couples of the same sex”[1] The inclusion of the word, possibility, is important because it gives priests (and their bishops) whose stances on morality are socially conservative an out. That irregular situations are included in the statement—although admittedly they are distinct from “couples of the same sex”—is a hint that the statement would likely be controversial and taken at least by some clergy negatively. So that the document gives the clergy discretion is no small matter. It also matters because of the emotional vulnerability that is entailed in requesting a blessing. At the time, the Church was still being impacted by having been recognized, and thus stigmatized, as the cause of the emotional damage that had been inflicted on children by pedophile clergy over decades. In fact, the resulting declining church attendance may have gone into the motivation for the statement. The document's overarching pastoral purpose in blessing gay couples over conducting a moral critique of homosexuality shows not only how much Pope Francis differed as of 2023 from his predecessor, but also how very much the atrocities against children had changed the orientation of the Vatican. To the extent that a significant number of the pedophile priests and bishops had molested (and were still molesting) boys, any moral critiques getting in the way of blessing loving gay relationships would suffer from a lack of credibility in the face of dripping irony and sordid hypocrisy. Even so, the document can be criticized for failing to distinguish moral from theological critiques of male homosexuality—an oversight mitigated by that fact that the pastoral purpose of the letter subordinates even a theological assessment, for, as Paul wrote, faith without love, especially love whose object is not convenient, is for naught.  

The full essay is at "Pope Francis on Blessing Gay Couples."

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1. Christopher Lamb, “Pope Francis Authorizes Blessings for Same-Sex Couples,” CNN.com, December 18, 2023.

The Colorado Supreme Court Bars Insurrectionist Trump: Who Should Ultimately Decide?

On December 19, 2023, Colorado’s Supreme Court ruled that Don Trump, a former U.S. president, had engaged in insurrectionist activity as a matter of fact, and furthermore, as a matter of law, the U.S. Constitution bars him from holding any office, including the presidency. With an appeal to the U.S. Supreme Court a certainty, realized even by the Colorado justices, and some notable (and very visible) Republicans arguing that the American people should have the final say on whether Trump will be president again beginning in 2025, the question of who should have the final say—the judiciary or the people—was pressing, and indeed, very important. I contend that the determination of fact should have been made by a jury in a criminal proceeding, and that even absent that, the ultimate decision should still be made prior to, and thus not during, the election, for the question is whether Trump can be listed as a candidate for the office. Ultimately, the tension lies between the value of a politics-free judiciary and democratic (majority) rule.

The full essay is at "The Colorado Supreme Court Bars Insurrectionist Trump."

Far from Heaven

The film, Far from Heaven (2002), centers around a woman whose husband turns out to be gay. That this is set in 1957-1958 in socialite Connecticut is all the more telling, as the Caucasian woman finds her groundskeeper, who is a Black man, to be “beautiful.” The film is arguably a remake, or at least informed by, the film All that Heaven Allows (1955), in which a widow begins dating a younger, muscular man who tends to her trees. Although race and homosexuality are not issues in this earlier film (which, after all, was made in the 1950s), that a woman who socializes with friends who belong to a country club in New England would dare to date a younger man of a lower economic class—albeit not as low as the woman’s son and friends stereotypically suppose—was scandalous enough in the 1950s to furnish a tantalizing plot. That a filmmaker in 2002 could get away with portraying an interracial extra-marital sexual interest and a gay or bisexual husband having anonymous sex with men (even showing the husband kissing one of the men), whereas a filmmaker in 1955 would not have been able to get away with including such taboos (much less making them central), says something about the cultural trajectory of western civilization temporally.

The full essay is at "Far from Heaven."

All That Heaven Allows

Film is an excellent medium for displaying and wrestling with practical philosophy, which includes ethics, political theory, and philosophy of religion (as well as aesthetics, which is a rather obvious topic for film). A film that has a character personifying a particular philosopher’s thought and antagonists rejecting that philosophy, and goes so far as to have a character read on-screen from a philosopher’s book, is the epitome of film doing philosophy. The film, All That Heaven Allows (1955), is such a film.

The full essay is at "All That Heaven Allows."

Pope Francis and the Traditionalist Opposition: Transcending Ideological Sides

Certainly by the close of 2023, a group of American Roman Catholic clerics, informally headed by Cardinal Raymond Burke (a traditionalist and legalist), were actively opposing Pope Francis. The problem for the members of the opposition faction was that, as traditionalists, they would take seriously the specific oath of obedience they had made to the pope and his successors. Lest such oaths be construed as only binding when they are convenient, which would effectively dissolve any binding, the traditionalist were at risk of being caught by their own hypocrisy. How to deal with such people? The pope had doubtless asked himself this very question on multiple occasions. How does enforcing the oath square with loving one’s detractors, even enemies? The American president Abraham Lincoln put his political rivals on his cabinet; should Pope Francis follow suit, or should he expunge his disloyal opposition and risk Burke’s charge of dictatorship? Does such a charge even make sense, however, given the oath of obedience? I submit that a Christian organization—any Christian organization—ought to be run not by the world’s methods, but according to a radically different kingdom, possible here and now, in the transformation of one’s own heart by serving, and even caring for, one’s detractors. Otherwise, a Christian organization is so in name only, and thus inherently hypocritical.

The full essay is at "Pope Francis and the Traditionalist Opposition."

On Calls for a Genocide of the Jews: Harvard vs. Yale

A university administration can be susceptible to creating an unlevel playing field in the name of truth but with political ideology in the driver’s seat.  Amid controversial political disputes wherein ideology is salient and tempers are flaring, free speech can be arbitrarily and prejudiciously delimited as academic freedom is eclipsed by ideological intolerance. More abstractly put, the ideology of an organization’s dominant coalition can be stultifying. During the fall 2023 semester at Yale, for example, I attended a lecture at which the lecturer, a faculty member, held his own topic hostage by deviating to an unfounded ideological presumption of systemic racism in Hollywood. The leap in his assumption evinced an ideological agenda capable of blocking even his intellectual reasoning, and the resulting irrational intolerance easily impaired the academic freedom of the students to even question the unfounded assumption or ask what had happened to the advertised topic. Whether the label is systemic racism or antisemitism, the highly-charged application thereof into a political dispute can be act as a weapon to weaken or block outright an unliked political position and thus unfairly limit free speech and even academic freedom. I have in mind here calls for a genocide of the Jews as Gaza ceasefire rallies were occurring on college campuses. Which is more fitting: university codes of conduct against hate-speech or the protection of free speech, which is vital to academic freedom and a university’s academic atmosphere? In other words, are such calls more accurately classified as hate-speech or political speech?

The full essay is at "Genocide of the Jews."

On the Role of the U.S. Supreme Court in Safeguarding the Peaceful Transfer of Power

In the E.U., the state governments and federal institutions can ask the European Court of Justice (the ECJ) for an opinion on a legal matter. This is rare in the U.S., though waiting for a dispute to winds its way formally through district and appellate courts may be unduly bureaucratic, not to mention lengthy. On December 11, 2023, Special Counsel Jack Smith asked the U.S. Supreme Court the ECJ’s counterpart, to decide whether the former U.S. president Donald Trump had any immunity from criminal prosecution of his involvement in the riot at the U.S. Capitol that interrupted the formal counting by a joint session of Congress of the Electoral College presidential ballots. The trial was set to begin the following March, and the question of the former president’s immunity had to be decided before the trial could begin. Hence the “extraordinary request,” which I contend should not be extraordinary given the time frame and the important role of the highest court in safeguarding American democracy from domestic threats.

The full essay is at "On the U.S. Supreme Court."

Avatar: The Way of Water

Sequel to Avatar (2009), Avatar: The Way of Water (2022) contains many parallels with the original film—perhaps too many. The most outlandish, yet philosophically robust, concerns the return of Steven Lang even though his character, the antagonist Col. Miles Quaritch, is killed by Neytiri at the end of the first film. Lang delivers some outstanding lines, so it is no wonder that David Cameron wanted to extend Lang’s character’s life. In so doing, Cameron invented the devise of a recombinant, a Na’vi artificially grown with the human Quaritch’s memories and personality implanted in the brain. This device is fundamentally different than a Na’vi avatar body in which a human brain is temporarily infused remotely by a human. In the case of Jake’s avatar body, which has both Na’vi and Jake’s DNA, there is no question that Jake’s avatar is not Jake himself. In the second film, the lines of identity blur between the human Miles Quaritch of the first film and the Na’vi Quaritch of the second. Cameron himself seems to be not of one mind on the question of whether the Na’vi Quaritch is the same “person” as the deceased human Quaritch. I contend that they are not, and, by implication, that a person’s self-identity, based on existing (or experience of oneself) does not rest solely with one’s memories and personality. In short, there is more to being a person. Before applying philosophy of personhood to the Quaritch characters in the films, I want to provide a context by briefly laying out the extent of parallels between the two films.

The full essay is at "Avatar: The Way of Water."

U.S. Anti-Trust Law: Applicable to Amazon?

In September, 2023, the Federal Trade Commission and seventeen states sued Amazon on ant-trust grounds for restraining trade and excessively raising prices on third-party sellers and consumers. Three months later, a leaked internal memo revealed Amazon’s anti-labor strategies of buying off local politicians and gaining reputational capital through well-publicized charitable work. Such work, as an anti-union strategy, demonstrates that the very expression, corporate social responsibility, is an oxymoron, or at the very least a misnomer (i.e., misnamed); a more accurate, and thus revealing, label would be corporate marketing. One effect of the “responsibility” connotation is that companies such as Amazon with mammoth market power could effectively hide strategic efforts in restraint of trade, and thus curtailing competition. Combined with feckless anti-trust prosecution, the result is an American economy that has not lived up to Adam Smith’s theory wherein competition via the price mechanism is necessary for individual self-interests to have beneficial unintended consequences systemically and thus in terms of the public good.

The full essay is at "U.S. Anti-Trust Law: Amazon."

Time Magazine’s Person of the Year: Taylor Swift

Time magazine named the singer Taylor Swift as its person of the year for 2023. Such a force of nature were her stadium-filled concerts during that summer that they triggered economic booms in the respective host cities. In Pittsburgh, Pennsylvania, for example, hotel rooms went for as much as $2,500 downtown on the night of the concert. In terms of American culture, the analogy of gravity waves may fit. During an interview for television at her home (or one of her homes), Swift’s savvy business acumen was very evident; her marketing prowess was extraordinary. She even re-released her own songs, resulting in a huge financial windfall for what are really the same songs merely re-sung. It is not as if she had grown a new voice. Swift personifies American culture, whose “movers and shakers” seem “happy go lucky” on stage yet, behind the scenes, they tend to be lazar-focused on the business end. In short, considerable distance may exist between the societal image and the private business practitioner, and the ethical element can get lost in the shuffle and excitement. 

The full essay is at "Taylor Swift." 

Wall Street

Oliver Stone’s film, Wall Street (1987) was filmed in the midst of U.S. President Reagan’s push for financial deregulation. As a MBA student at the time, I volunteered to help a professor with his paper on financial deregulation. The theory behind why the NASD (the National Association of Securities Dealers) could self-regulate its members seemed solid enough to this idealistic youngster (i.e., me); I had yet to witness human nature in the field, and over decades. Similar to Marx overlooking the human need for economic compensation as an incentive to work on a daily basis (though I overlook it too in posting free essays online), I was blind to human nature in that I did not see that the NASD itself would protect even its most sordid members so to safeguard the reputation of the profession and, even more realistically, stick up for other “members” of the “club.” The Newtonian-like automatic mechanism whereby industry self-regulation would work was too beautiful to let human nature interfere. Similarly, when I worked in public accounting, I saw the “check mark” indicating that, “as per comptroller, discrepancy resolved,” was just one of several technical points in conducting an audit. The illusion of technique as somehow objective in the business world can shield practitioners from the ethical content. In case you’re wondering how this relates to Oliver Stone’s Wall Street, the antagonist Gordon Gekko is the poster child for greed, and thus the reason why the public should not rely on industry self-regulation to police Wall Street. Bud Fox goes headlong into being Gekko’s insider-trading protégé, easily ignoring conscience personified by Lou Mannheim even though he and Bud work in the same brokerage office. In Freudian terms, the id easily defeats the superego. It’s not even a close fight.

The full essay is at "Wall Street."

Mary Magdalene

In the film, Mary Magdalene (2018), Mary Magdalene and the other disciples have two different interpretations of the Kingdom of God; these may be called the interior and the eschatological, respectively. The Kingdom of God is within, already and not yet fully realized, or not yet at all, as it will be ushered in by Christ in the Second Coming, which is yet to come. The film’s point of view is decidedly with Mary’s interior interpretation and against Peter’s revolutionary (i.e., against Roman oppression) eschatological take. After both sides fail to convince the other, Peter sidelines Mary in part also because of her gender, so she decides to preach and help people on her own. That the film does not portray Jesus and Mary as romantically involved is a smart move, for it sidelines a controversy that would otherwise distract the viewers from focusing on the question of the nature of the Kingdom of God. This focus is long overdue in Christianity, and is important because only one of the two interpretations—the eschatological—has dominated historically. The film is valuable theologically in that it gives the minority position—Mary’s interior interpretation—a voice. To be sure, Mary Magdalene is a controversial figure, so the choice of that character as a mouthpiece in the film for the minority theological position on the Kingdom is daring and not without its drawbacks. For one thing, she is a woman in a man’s world in the film. Outside of the film, in real life, a medieval pope denigrated her by erroneously identifying her as the prostitute in the Bible, and her reputation had to wait until the twentieth century for the Vatican to correct the error and label her as the Apostle to the Apostles. Finally, there is the Gnostic gospel, The Gospel of Philip, in which Jesus kisses her and the male disciples ask, “Why do you love her more than us?” That jealousy is present in the film, and plays a role in the dispute between Mary and Peter on the nature of the Kingdom. So, returning to the film, having her as the mouthpiece for a minority position that has not seen much light of day historically in Christianity puts the credibility of the interpretation at risk. Accordingly, it may not have much impact in shifting the emphasis away from the eschatological Kingdom in the religion, given the tremendous gravitas that any historical default enjoys.

The full essay is at "Mary Magdalene."

The Exorcist

One of the most iconic films of the horror-film genre, The Exorcist (1973) focuses on the duality of good and evil that the film’s director, William Friedkin, maintained is in a constant struggle in all of us. The dialogue between the two priests performing the exorcism on the one side and the Devil possessing Regan on the other not only reveal the duality, but also the essence of evil itself. Once this essence is grasped, interesting questions can be asked that are distinctly theological, as distinct from modernity’s trope of evil portrayed in terms of, and even reduced to, supernatural movements of physical objects. The decadent materialist version of the theological domain stems from modernity’s bias in favor of materialism and empiricism. In other words, highlighting supernatural physics as being foremost in representing the religious realm is how secularity sidelines religion, rather than how religion itself is. The bias of modern society is very clear in the film as the “professionals” go through alternative explanations first from the field of medicine, privileging the somatic (physical) and then the psychological domains of medicine. In other words, the narrative establishes (or reflects) a hierarchy of three qualitatively different levels of descending validity: the somatic is primary, and only then the psychological, and, if the first two do not furnish an explanation, then, and only then, are we to turn to the theological as metaphysically (i.e., supernaturally) real primarily shown by physical objects defying the laws of physics. Science, rather than religion, is thus still in the driver’s seat. The bias in favor of materialism is in the assumption that only after feasible hypotheses from modern medicine are nullified can theological explanations be considered (as credible). In this way, the film reflects the hegemony of materialism that has taken hold since the Enlightenment, and the relegation of the theological as “magical” supernaturalism, as in a bed levitating of objects flying around Regan’s bedroom. The essence of evil is instead interior. If religion is a matter of the heart, then how could evil be otherwise?

The full essay is at "The Exorcist."

Breathless

Jean-Luc Godard’s film, Breathless (1960), is according to many film scholars difficult to classify in terms of genre. Relative to uncovering the philosophy espoused in the film, genre-classification looks superficial at best. The film becomes a crime story early on as soon as Michel shots a policeman for no apparent reason, and Godard seems more interested in highlighting the film noir stylistic features, such as when Michel repeatedly mimics Humphrey Bogart in running a thumb across lips and perhaps even incessantly smoking, than in constructing a gripping crime-story. Godard deviates from the crime genre as most of the middle of the film is centered on Michel and his love interest, Patricia before fusing the romance with the crime plot. I contend that the “hole” in the middle of the film is actually full of Sartre’s philosophy of existentialism, which is based on human subjectivity and the choices that are made out of it (and no other basis).

The full essay is at "Breathless."

A Night of Knowing Nothing

Diwali, or Deepavali, is one of the biggest festivals in India. More than a billion Hindus, Sikhs, Jains, and Buddhists in the world celebrate the festival of lights in which good triumphs over evil. “Despite its deep religious significance, Diwali today is also a cultural festival observed by people regardless of faith.”[1] In this regard, Diwali is like Christmas, which plenty of non-Christians celebrate as a day of giving complete with the secularized myth of Santa Claus, Rudolf the Red-nosed Reindeer, and Frosty the Snowman. To claim that Diwali is exclusively Hindu or Christmas is only a Christian holiday—and thus in resentment to ignore either holiday—violates the spirit that both share. The “Happy holidays” greeting is an oxymoron, given its underlying motive of resentment. Yet if this were the extent of human aggression, the world would be a much better place. The Indian documentary film, A Night of Knowing Nothing (2021), reveals much worse than the passive aggression of dismissing a national holiday as if it did not exist. The violence unjustifiably and wantonly inflicted by university police on students at several universities who are protesting caste discrimination and the politically partisan coup at the Film and Television Institute of India, goes beyond even the harm exacted by the discrimination by caste. A Diwali celebration is shown in the film, and this raises the question of whether we can of yet even assuming our species' “progress,” celebrate the victory of good over evil as long as human beings in power abuse their discretion with impunity.

The full essay is at "A Night of Knowing Nothing."

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1. Harmeet Kaur, “What to Know about Diwali, the Festival of Lights,” CNN.com, November 11, 2023.

Bladerunner

In 1982, when Bladerunner was released, 2019 could only have been a blink of an eye in people’s thoughts. Even the year 2001, the year in which the movie 2001: A Space Odessey (1968) takes place, must have seemed far off. Of course, the actual year was not so futuristic as to have a computer take over a space station; controversy over AI eclipsing the grasp of human control would not hit the societal mainstream for twenty years.  So, Ridley Scott can hardly be blamed for positing flying cars, and, even more astonishing, imposing the notion of a replicant, a being of genetic biomechanics that fuses computer and human characteristics, on 2019. Even acknowledging the tremendous impacts on society of inventions since the dawn of the twentieth century, the pace of technological change is slower than we imagine. In 2019, on the cusp of a global pandemic, flying (and self-driving) cars were just in the prototype/testing phase, and AI existed rudimentarily, and certainly not corporeally in human form. Scott missed the mark, probably by decades, though he got the trajectory right. Indeed, the film’s central issue—that of the threat of run-away, or “rebellious,” AI to humans—was reflected in the press especially during the first half of 2023. I contend, however, that the philosophical merit of the film lies not in political theory, but, rather, in what it means to be human. The nature of human understanding, self-awareness, an ethical sense, and matters of theological reflection are all brought to the forefront in the question of whether the replicants can and should be taken as human beings. In other words, it is the fusion of AI, or computers more generally, and biology that lies at the core of the film.

The full essay is at "Bladerunner."

The Bride and the Curfew

Our species is capable of horrific cruelty that defies any claim of having a conscience, and yet we can be willing to override our otherwise intractable instinctual urge for self-preservation for an ethical principle; that is to say, a person can choose to lay down one’s life for another person. Our biological nature—how we are hardwired—includes both vicious aggressiveness resembling that of chimps and yet the ability to “act on principle” in selfless love. In the Albanian film, The Bride and the Curfew (1978), these two facets of human nature are on display, in direct contact as it were, such that the sheer breadth in human nature is made transparent. The two poles are personified by the Nazi military commander and Shpresa, the young Albanian woman living who assassinates a Nazi solder in her Nazi-occupied village.

The full essay is at "The Bride and the Curfew."

Eyes without a Face

The film, Eyes without a Face (original title: Les Yeux sans Visage) (1960), can be taken as a demonstration of the validity of Kant’s ethical theory. Whether or not viewers have studied Immanuel Kant’s Critique of Practical Reason, the film is a good representation that it is unethical to treat other people only as a means. Kant claims that people should always be treated also as ends in themselves. In the film, physician Génessier literally goes into innocent young women with his scalpel, using them as means in his obsession to provide his daughter, Christiane, with skin on her face. She has no skin on her face because of an automobile accident in which her father was at fault. For our purposes, the film's message is relevant. Companies literally have  human resource departments and so many states use human beings as expendable soldiers. The very notion of a soldier can be viewed as an oxymoron to the extent that beings having a rational nature are sent out to be killed. It's not like having a flee killed. The film provides us with a great service in bringing Kant’s ethic to us, if only in that we don’t to read the philosopher's recondite ethical treatise (though Hegel's books are even more difficult).

The full essay is at "Eyes without a Face."

The Private Life of Henry VIII

The Private Life of Henry VIII (1933) is on the surface a partial chronicle of the marriages of King Henry VIII of England, but, underneath, the film is on the human instinctual urge of aggression. With unchecked power, such as in the case of an absolute ruler or in the international arena, the instinct can be quite dangerous. In other words, the film demonstrates just how unsuited human nature is to the political type of absolute ruler and a world of sovereign states sans something like what Kant refers to as a world federation that could provide some check and balance to wayward, aggressive states, which in turn are really just human beings.

The full essay is at "The Private Life of Henry VIII"

Conscience

Volodymyr Denyssenko’s film, Conscience (1968), is set in a small Ukrainian village under Nazi occupation during World War II. Vasyl, a Ukrainian man, kills a German soldier, and the chief German stationed there gives the villagers an ultimatum: Turn in the culprit or the entire village will be liquidated; all of the villagers will be executed. The film is all about this ethical dilemma. According to Jeremy Bentham’s ethic of utilitarianism, the greatest good for the greatest number should prevail; any villager would be ethically justified in bringing Vasyl to the Germans to be executed so that the villagers can be spared. The ongoing pleasure of 100 people outweighs the ongoing pleasure of one person. But the film doesn’t follow this logic, and can thus be looked at as a critique of Bentham’s ethical theory. This is not to say that deontology, operating as an ethical constraint on utilitarianism, is entirely without risk. If I have just lost you, my dear liebe reader, consider this: Going beyond ethical constraints on an otherwise ethical theory, what if, as in the film, a political (or religious) cause is allowed to upend ethical considerations altogether, or at least to eclipse them?  I contend that the villagers do this in the film, for they sacrifice themselves as a matter of conscience to protect a murderer because they value his political cause, which is resistance to the Nazi occupation. At what cost? If in relegating the ethical level our species opens the floodgates to committing atrocities by good intentions, what might people like the Nazi occupiers in the film do without a conscience and external ethical constraints?

The full essay is at "Conscience."

Golda

In introducing a screening of Golda (2023) at Yale, Shiri Goren, a faculty member in the university’s Near Eastern Languages department, told the audience that “the non-Israeli, non-Jew Helen Mirren plays Golda Meir in the film." Strange. Normally, a presenter of a film would say, "Helen Mirren plays Golda." I contend that a squalid ideology accounts for the difference. Rather than evincing gratitude that such an excellent actress would play an ugly character (in the film, even Golda herself refers to her feet in a derogatory way), the implication obvious to everyone in the room was that an actor can, or even worse, should only play characters of the actor’s own background. How dare an actor play a character of a different background. Goren’s basic ignorance of the craft of acting (i.e., playing characters who are not like oneself) belies her credibility in teaching a course called Israeli Society in Film. Did the screenings only include films whose actors were Israelis? Golda herself was Ukrainian. Goren also taught Israeli Identity and Culture, which explains why her knowledge of acting was eclipsed. To Goren, a group-identity that monopolizes a person's self-image trumps the craft of acting. I contend that underlying her false-belief or delusion concerning acting (and film, moreover) lies a much larger problem: namely, that of the artificial monopolization of one of several group-identities that apply to a given person and can precipitate an exclusivist ideology alone one axis. Each of us has more than one group-identity, so to allow one to envelop one’s very identity is artificial and thus problematic. Resulting ideologies tend to be monopolistic and thus too extreme too. 

The full essay is at "Golda."

Harvard and Penn Alumni Revolt: A Matter of Free Speech on Israel's War

In the context of the embroiled hatred violently spewing out between Israelis and Palestinians in October 2023, some rich, very vocal alumni at Harvard and the University of Pennsylvania threated to stop donating money in order to pressure the respective university administrations (and boards of trustees) to clamp down on pro-Palestinian/anti-Israel speech on the campuses. Over at Yale, 25,000 signatures were quickly obtained from students in favor of firing a faculty employee for having written against Israel’s violence against residents of Gaza. Yale’s administration backed up the faculty member’s right of free speech, especially as it was on social media rather than in a classroom or even on campus. Tenure itself, it should be noted, exists in part to protect professors from being fired for airing unpopular opinions. Nietzsche wrote that no philosopher is a person of one’s own time, so it is only natural that thinkers may have unusual and even controversial opinions. I contend that as respites for contemplation and learning, universities should not be pressured into taking sides on controversial political issues that do not directly affect higher education, and, furthermore, that even rich alumni have an obligation to safeguard their respective alma maters rather than seek to turn them into hotbeds of ideological unrest. Of course, money talks, even if it is not in itself free speech, which, even if unpopular, universities should protect. Hence, the question arises: To what degree are Ivy League universities like Harvard and Penn vulnerable to the threats of even a few rich alumni? Does it make a difference whether the demands of such ideologues gain traction among the rank-and-file alumni? Whereas a university’s administration can usually ignore student protests, those of wealthy donors may be another story.

The full essay is at "Harvard and Penn Alumni Revolt."

Anatomy of a Fall

The medium of film literally consists of “talking” pictures in succession; that is to say, sound and image. Amidst astounding technological improvements, audiences in the twenty-first century could not be blamed for losing sight of what the medium actually is. It is easy to get lost in the “bells and whistles” and miss the power simply in relating sound and visual images. It is perhaps less forgivable when directors allow themselves to get lost in the rarified computerized air at the expense of realizing the potential in relating sound and image. A strong narrative is of course also essential, and it is easy to find examples in which an orientation to creating visually astonishing eye-candy comes at the expense of creating a deeply engaging narrative. Nevertheless, here I want to focus on the power that lies in relating sound and image, both of which “move” in a motion picture (after the silent era, of course). In the film, Anatomy of a Fall (2023), the theory that sound should extenuate image to form a more wholistic unity in service to narrative meets with a counter-example. At one point in the film, the loss of an accompanied visual that goes with the sound (to be replaced by another visual) renders the continuing sound more powerful in triggering raw emotions. The point being made by the film at that point regards the viability of close-contact, long-term human relationships, given our species’ innate instinctual urges to be aggressive. After all, our closest relative is the chimp. It is possible that the “civilized” conception of marriage that became the norm presumably only after the long hunter-gatherer phase in which the vast majority of natural selection has occurred is not as congruent with how our species is “hard-wired” than we might think.

The full essay is at "Anatomy of a Fall."

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1. The Gospel of Mark 10:7-8.

The Passion of the Christ

Mel Gibson’s The Passion of the Christ (2004) hinges on the root meaning of passion, which is suffering. In fact, Jesus’ body is reduced to a bloody pulp after being brutally tortured by the Roman soldiers going beyond Pontius Pilate’s order to teach Jesus a lesson but keep him alive. At least there is an order to whip Jesus; the Jewish Temple’s guards earlier took it upon themselves to repeatedly hit Jesus with fists and even with chains, and almost strangle him with a rope while arresting him. That guards, or police, especially of a religious institution, are actually garden-variety thugs might resonate with viewers who need only recall the latest news story about police brutality. The implication is that such police employees who are actually thugs are delusional if they consider themselves to be Christians. In fact, such official thugs can be understood through the prism of the film as beating Christ himself, for what you do to the least of these, you do to me. In the Gospel story, Jesus is an innocent victim, and so too are even criminals who do not warrant being attacked. As in the film, police brutality tends to occur before the victims of the abuse are convicted, and thus presumed guilty before the law. For a human being to make oneself the law incarnate or to presume oneself above the law is nothing short of impious and self-idolatrous.

The full essay is at "Passion of the Christ." 

I Am Cuba

The film, I Am Cuba (1964), consists of four vignettes that depict what Cuba was in its pre-revolutionary day beyond the wealthy gloss of the American-owned casinos. Sugarcane is sweet, but it is also of tears.  Furthermore, the film explains the revolutionary ground-swell in the individual lives of Cubans whom the American tourists didn’t see from their luxurious perches near the beaches. The film proffers a glimpse of the extreme poverty and oppression so raw that it could (and did) foment a revolutionary change of regime through amassed violence against the police-state. The abstract message ripe for political theory is that once regime-change is on the front burner at the macro, or societal level, strong interpersonally-directed emotions that stem from particular cases of injustice will have had a lot of time to build up. Indeed, the latter is the trigger for the former. Abstract political principles on governance and macroeconomic policy on the distribution and redistribution of wealth, and even principles of distributive justice are not divorced from the interpersonal level, especially as between citizens and individual police or military employees of the state. Indeed, those philosophical abstractions gain traction in a revolutionary context through the sweat and tears of individual people.

The full essay is at "I Am Cuba."

Rainbow

Rainbow (1944) is a Soviet patriotic propaganda film about the brutal Nazi-German occupation of a village in Ukraine. Filmed in 1943 while Ukraine was still occupied, the film was shot in the U.S.S.R. in central Asia rather than in Ukraine. The plot centers on the efforts of Nazi captain Kurt Werner to get a resistance (partisan) fighter to reveal where her group was heading. The woman is stark (strong), for she does not budge even as the Germans torture her both mentally and physically. I contend that the film pivots on a few lines spoken by an old Russian man in the village on the nature of power itself. Those lines stand out for being the only philosophical abstractions in the dialogue of the film. The film is about the nature of power. 

The full essay is at Rainbow.

Valley of Peace

In Valley of Peace (1956), a Black American pilot and two Slovenian children head towards a valley in which the boy’s uncle lives—a valley of peace. In military terms, the valley has been designated as a “no-man’s” land, which means it is off limits to both the Nazi army and that of the Slovenian partisans.  As such, the peace of the valley is something more down to earth than the Biblical Garden of Eden. Even so, this ideal is a leitmotif in the film. For one thing, the two children repeatedly characterize that valley as not just where the boy’s uncle lives, but also as a utopia. I contend that the film makes a theological statement regarding the fallen world and the Garden of Eden. While only implicit, this statement is still more central to the film than is the significance of the race of the American pilot. I turn first to the fact that the American pilot who survives parachuting from a shot-up plane is Black. 

The full essay is at "Valley of Peace."

Exposing Yale’s Sordid Side: “The Inner Ring” by C. S. Lewis

C. S. Lewis aptly describes in one published lecture the nature of a very human game, which is really about how soft power, which is often buttressed by institutional position, works in any human organization. To use Nietzsche’s expression (which Lewis would have hardly appreciated), the dynamics of an inner ring is human, all too human, and thus hardly an extractible part of the human condition. Yet it is much more salient, and arguably even dysfunctional, in just some organizations, especially those that have an elite reputation such as Yale, whose essence, we shall investigate here, might be exclusion.

The full essay is at " Exposing Yale's Sordid Side."

European Federalism: Beyond “Sticks and Stones”

Domestic governance is perhaps more difficult than international relations in that real enforcement mechanisms are in force only in the former. Flaunt a UN resolution and that feckless organization is unchanged; if a state official flaunts a federal law, on the other hand, the viability of the federal system can collapse as governors and legislators in other states get the same idea. Before long, the states are once again sovereign. Unfortunately, it is easy to get distracted by political theater and miss such existential threats from the point of view of the viability of a system of public-sector governance. Yet we depend so much on governments, so to tamper with necessary beams (or cards, as in a house of cards) is quite dangerous. Along with the governors of Hungary and Slovakia, Poland’s top official knowingly compromised the viability of the European Union (E.U.) in 2023, but unfortunately I don’t think many people stood up and paid attention to the danger. Political theater staged for election purposes is more tantalizing, which raises the question: who in the E.U. was watching the proverbial store?

The full essay is at "European Federalism."

Yale's Original Sin

I take it as a matter of divine justice that redemption can elude a convenient, belated atonement, especially if the atoning individual or institution does not really grasp the root of the original sin and thus the sin continues under other manifestations even though admittedly they may be less severe. I contend that when Peter Salovey, Yale University’s president, apologized on behalf of the Yale Corporation for having oppressed two Black men nearly two centuries earlier, he was not aware of the university’s underlying exaggerated fixation on the insider/outsider dichotomy that was still salient in 2023. To be sure, Nietzsche wrote that the strong should maintain a pathos of distance from the weak, lest the latter beguile the former into voluntarily renouncing their innate strength. Kant distinguished intimacy from difference as together making up the dialectic of attraction and distance. When a customer with the strength of having money naturally distances oneself from a rude employee of a retail company who is resentful, such distance is hardly artificial. Yet when a university whose administrators and faculty feel the emotional need to distance themselves qua insiders from outsiders to such an extent that even alumni who return to campus to work on academic projects, such as writing a book, are relegated as outsiders—hence not “members of the community”—then the distancing stems from a rather unnatural pathology. I contend that such a pathology still plagued Yale like an invisible blanket in 2023, almost two-hundred years after that university had refused to allow two black auditors to speak in courses at Yale’s theological seminary (divinity school). That original sin, although atoned for, still ran through Yale’s puffed-up veins in 2023, hence intimacy and strength continued quite naturally to elude that university—the redemption of which would require more of a mirror than an apology to two dead Black auditors could provide. Although Yale appeared in 2023 to be self-confident to external stakeholders and the general public, Nietzsche’s advice applied to people considering coming or giving to Yale nonetheless: The strong should not get too close to weak, resentful birds of prey just as a healthy person should not go to a hospital lest  even such a person becomes sick too.

The full essay is at "Yale's Original Sin."

Yale : A Private Police-State on Steroids

Academia is its own sort of community, with its own distinctive culture. A university campus is not akin to a small town. To treat a campus as such, and thus to allow universities to have their own police departments rather than security guards, evinces a category mistake and presents issues of political legitimacy. The U.S. Constitution gives police power to the state governments, rather than to private companies and non-profit private organizations. Secuity guards, not police employees, belong to the categories of companies and non-profit organizations, both of which being qualitatively different than governments or states. Hence the matter of legitimacy should be raised when one organization, such as Yale, presumes not only to have its own private police force, but also to use it (and its security guards) to enforce local laws and university regulations off campus. When a university, again referring here to Yale, saturates its campus with police cars with emergency-alert blue-and-red lights blazing on top and headlights constantly and pensively on, and adds security guards on virtually every corner as if according to a military-style command coverage of the entire campus and beyond, the passive aggression and tacit message of deep distrust subtly undercut academic pursuits and the related psychological stamina of students, faculty, and even alumni who are auditing courses or conducting research as scholars "in residence." The saturated presence of pensive guns and distrustful staring eviscerates an anademic atmosphere of peace and tranquilly, and thus subtly eclipses academic learning and teaching. An academic atmosphere is vital to a college and even a large university so students and faculty can feel free to take ideas to their limits without fear of intimidation and being distrusted so. A pathological weaponizing of distrust is harmful even though the victims don't realize that they are being victimized. I contend that the unbiquitous, constant surveillance is unethical, and furthermore that university administrations that unfairly inflict such an aggressive culture of distrust should be held accountable externally by governments and internally through boards of directors and pressure from alumni.  Paranoia is at the root of this type of dysfunctional organizational culture, such as existed at Yale as of 2023. The extreme distrust backed up by hostile staring, flashing lights, and even guns ought to be flagged as toxic and unethical. 

The full essay is at "Yale: A Private Police State on Steroids."

On Trump’s Eligibility to Run for President: Who Decides?

The 14^th Amendment of the U.S. Constitution “bans anyone who took an oath to uphold the Constitution but who subsequently ‘engaged in insurrection or rebellion against,’ or gave ‘aid or comfort of the enemies’ of the Constitution from seeking any federal or state office.”[1] Did Donald Trump, when he was President of the United States, engage in insurrection? Furthermore, who decides this and bars him from office?

The full essay is at "Deciding Trump's Eligibility." 

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[1] S.V. Date, “Trump May Need Supreme Court To Say His Coup Attempt Does Not Violate Constitution,” The Huffington Post, September 2, 2023.

Oppenheimer

An artificial sun rose on an otherwise dark night when the nuclear-bomb test named Trinity ushered in the era wherein our species’ aggressive instinct could render homo sapiens extinct. Given the salience of that instinctual urge—for we are related to the chimpanzee species—the wise (i.e., sapiens) species can be its own undoing. For it took a lot of intelligence in sub-atomic physics to invent the nuclear bomb, yet very little smarts went into deciding to use it against Japan, an enemy that would have lost anyway, in order to save American lives from having to invade the mainland (as if conventional bombs could not have reduced the casualties). Even less thought was put into the need to contain the proliferation of nuclear bombs. Expediency without heeding long-term risk is not a virtue. Kant wrote that even if our species were to institute a world federation, presumably having nation-states that would be semi-sovereign as a check against global totalitarianism, peace would merely be possible, rather than probable. This does not speak well of human nature, and this in turn renders the Trinity test something less than redeeming. “Now I am become death, the destroyer of worlds,” In the film, Oppenheimer (2023), Robert Oppenheimer reads from the Hindu scripture, the Bhagavad Gita, as a woman is on top of him in sexual intercourse. The irony of him being an instrument of mass destruction as director of the Manhattan Project and yet being engaged in potentially reproducing life with a woman is doubtlessly the point of that scene. Hindus who leap to the conclusion that Nolan is insulting their religion miss this point. Had the director included a scene in which Oppenheimer is praying, for example for the Jews in Nazi Germany at the time, a quote from the film, Gettysburg (1993) would have been similarly fitting. In that film, Col. Chamberlain of the Union army remarks, “What a piece of work is man . . . in action how like an angel!” Sgt. Kilrain replies, “Well, if he’s an angel, all right then . . . But he damn well must be a killer angel.” In the nuclear age, killer angel takes on added significance. The question is perhaps whether we have left angel behind as our species’ intelligence has outdone itself, whether in terms of nuclear war or rendering a climate unsuitable for us.

The full essay is at "Oppenheimer."

Contending Christianities

The films Agora (2009) and Fatima (2020) contain very different depictions of Christianity. By depictions, I mean ways in which Christianity can be interpreted and lived. This is not to say that all of the interpretations are equally valid, for only those that contain internal contradictions evince hypocrisy. The sheer extent of the distance between the depictions shown in the two films demonstrates not only the huge extent of latitude that religious interpretation can have, but also just how easy it is even for self-identifying Christians, whether of the clergy or the laity, not only to fail to grasp Jesus’ teachings in the Gospels, but also to violate the two commandments even while believing that Jesus Christ is divine (i.e., the Son of God). The human mind, or brain, can have such stunning blind spots (or cognitive dissidence) when it comes to religion that even awareness of this systemic vulnerability and efforts to counter it are typically conveniently ignored or dismissed outright. This is nearly universal, in spite of claims of humility and fallibility more generally, so I contend that the human mind is blind to its own weakness or vulnerability in the religious sphere of thought, sentiment, and action. Augustine’s contention that revelation must pass through a smoky stained window before reaching us is lost on the religious among us who insist that their religious beliefs constitute knowledge. I contend that this fallacy as well as the larger vulnerability to hypocrisy should be a salient part both of Sunday School and adult religious education. For the vulnerability is correctable, but this probably requires ongoing vigilance. That is, the problem is not that the divine goes beyond the limits of human cognition (as well as perception and emotion) as Pseudodionysus pointed out to deaf ears in the 6^th century; the human brain is fully capable of spotting and countering its own lapses in the religious domain. In other words, the problem here is not that of the human mind being able to understand the contents of revelation because must travel through a darkened window before reaching us; rather, the problem lies in grasping what Jesus preaches in the Gospels and putting the spiritual principles into practice, rather than doing the opposite and being completely oblivious to the contradiction, which is otherwise known as cognitive dissidence. The two films provide us with the means both to grasp this problem and realize how much it differs from a healthy faith that has the innocence of a child’s wonder.

The full essay is at "Agora vs. Fatima." 

Fatima: The Miracle of the Sun

The film, Fatima (2020), tells the story of the three Roman Catholic children in Fatima, Portugal, who in 2017 claimed to see and hear the Virgin Mary periodically over a period of 6 months. The film centers around Lucia, the oldest of the three children, and, moreover, the question of whether the children really encounter the Virgin, or are lying, hypnotic, or even psychotic. In the film, as well as in “real life,” a miracle is associated with the last visitation. In the story world of the film, the visitation really happens, and the multitudes watching the children come to believe this when the Virgin delivers on a miracle as promised. Historically, believers as well as nonbelievers who were present at the event have testified that the Sun moved around in the sky and even came closer. If this really happened as witnesses have described, then the empirical “proof” in the story world of the film is not the whole story, and the religious truth therein is not limited to the faith narrative, but holds in an empirical, supernatural sense. An implication is that Jesus not only resurrects in the Gospel stories, but also as an empirical event in history. But, then, why have such supernatural events been so rare since the “time” of Jesus?  And, yet, witnesses as far as 40 km away from the visitation of the Virgin reported seeing the miracle of the Sun.

The full essay is at: "Fatima"

Leadership “Coaches” Using Social Media: Utopian Ideologues

Leadership as a topic in business became popular in the 1980s. It was not enough, however. James Burns distinguishes transformational leadership from the mere transactional leadership in his book, Leadership. Servant leadership raised the ethical bar by applying the ethical model of Jesus in the Gospels to leadership in business. Leadership vision quickly became a buzz word, as was charismatic leadership. All of these renderings can be interpreted as business trying to escape its mundane terms for a loftier enterprise in which ideals are more salient or applicable. As valuable as efficiency is, it is difficult to get excited about it. The problem is that many (or some) leadership consultants on social media have gotten too caught up on their utopian platitudes that leadership becomes a mere subterfuge. Certainly the utopian ideologies do not define leadership or are attributes of it, and yet the "coaches" claim that platitudes are necessary to leadership. In other words, I contend that leadership gurus, or "coaches" (a mis-applied analogy that wrongly dismisses the word "consultant" as too boring), had by 2023 taken to social media to project whatever utopian ideology they value onto leadership. The term has become too vague as a consequence. In fact, the concept of leadership became a near synonym for goodness in human relations and excellence in terms of virtue ethics. As a result, the concept approaches being a tautology whose actual meaning has been rendered vacuous from the a projection of so many subjective, utopian ideologies. Relative to such lofty remakes of leadership, management has become almost a dirty word—certainly not as flashy as visionary leadership. In actuality, the "coaches" are evangelical ideologues.

The full essay is at "Utopian Ideologues in Leadership Consulting."

See also: The Essence of Leadership

Walmart: Encroaching on Employees' Private Lives

In 2023, Walmart relaxed its policy requiring anyone applying for a job at the company to get a drug test, including for marijuana, which at the time was legal in several U.S. member states. Once hired, however, employees were still subject to random testing. An employee in a member state in which the drug is legal could be fired even if the person is never affected by the drug while working. I contend that the practice is unfair, unethical, and an over-reach in terms of the nature of a labor contract. 

The full essay is at "Walmart: Encroaching on Employees' Private Lives."

See Related: Walmart: Bad Management as Unethical

Getting the Seasons Wrong: Purblind Meteorologists

You may think you know the answer to the question, “When is the autumn season?” But do you? Watching the weather section of local news on television or the internet, you could be excused for getting the beginning date wrong because it is the meteorologist who has misled you. In itself, getting the exact day right is not a big deal; it is not as if the temperature can be expected to take a nose-dive on the first day of fall. The astonishing thing is that so many meteorologists either knowingly or out of ignorance present the astronomical beginning of the “autumn” quarter of the Earth’s orbit as the meteorological start of fall, for the two are different yet admittedly related.

The full essay is at "Getting the Seasons Wrong."

On the Infallibility of the Pope: The Assumption of Mary

What does it mean for a human being to be vested with infallibility in a religious organization even though like all humans, that one is a finite being? Ironically, it is often the ignorant who presume that they cannot be wrong (i.e., that they are infallible). That is something else entirely. The sort of infallibility granted by the Roman Catholic Church on its pope does not mean that he knows everything or can’t be wrong about anything. The infallibility is circumscribed to cover only religious doctrine. In short, Roman Catholicism gives the Pope the authority to promulgate theological truths that go beyond, yet are consistent with, the Bible. A pope cannot say that Jesus is no longer to be regarded as the Son of God, for such a claim obviously contradicts the canonical gospels. Yet more could be said that is consistent with Jesus’ divinity, and even about Mary, whose womb is regarded as blessed. The “Mother of God” is itself a title that practically invites further theological elaboration beyond the material on her that is in the Gospels. I have in mind here the Assumption of the Virgin Mary, which is celebrated by the Roman Catholic Church on August 15 annually. The feast-day is not a minor holy day for Catholics, for they are obligated to attend Mass. Indeed, a human body being admitted into a spiritual state is no small matter theologically. 

The full essay is at "The Assumption of Mary."

Judgment at Nuremberg

Judgment at Nuremberg (1961) is a serious film that enables the viewers to wrestle with the demands of justice for atrocities enabled by German jurists in NAZI Germany and the post-war emerging Cold War between the U.S. and the U.S.S.R., for which the American military needed the support of the German people against the Soviet Union. The film accepts the need of such support as being vital in 1947, when the actual trial took place (the film has it as 1948). To the extent that acceptance of this assumption is deemed spurious, the viewers would likely view the tension as being between the need for justice, a virtue, and expediency, a vice. Accordingly, the pressure from an American general on the prosecutor to recommend light sentences so not to turn the German people against the Americans and thus from helping them in the Cold War can be viewed as being astute political calculation in the political realist sense of international relations, or else undue influence or even corruption of a judicial proceeding. 

The full essay is at "Judgment at Nuremberg."

The Screen Actors Guild Strike: American Capitalism Is Inherently Unbalanced

On July 14, 2023, Hollywood actors joined the writers in going on strike against the studios, which had changed the business model in ways, according to the Screen Actors Guild (SAG), that were leaving the vast majority of actors out financially. At the time, AI (artificial intelligence) was the red-hot buzzword, promising unheard of advances but also baleful clouds on the horizon. The president of SAG sounded the alarm on not only the threat of AI given the studios' new business models predicated on ubiquitous streaming and digital technology, but also the more long-standing and ingrained American corporate system of Capitalism wherein upper managements get away with not sharing the surplus of corporate wealth due to an inherent or institutional conflict of interest. Indeed, Fran Drescher, the president of SAG, was not far from calling into question the taken-for-granted assumption in Capitalism that residual profits should go to stockholders exclusive. Questioning that default (as well as claiming that CEOs get to set their own compensation by controlling their respective boards of directors) would have made Drescher's announcement of a strike truly revolutionary. She was so close. 

The full essay is at SAG Strike

Turkey's President Enables Euroskeptic Ideologues

The European Union is not a military alliance like the contemporary NATO or the ancient Spartan League. Nor is the E.U. merely a free-trade agreement like NAFTA. In terms of the history of federalism, the E.U. instantiates “modern federalism” rather than confederalism. Whereas all of the sovereignty lies in the members in the latter, governmental sovereignty is split between the head and its members in modern federalism. Both the U.S. and E.U. instantiate modern federal systems, although the U.S. originally instantiated a confederal system. In likening the E.U. to NATA, Erdogan of Turkey unwittingly committed a category mistake. This in turn weakened his attempt to leverage his power in approving Sweden as a country in NATO with his demand that the E.U. admit Turkey as a state. 

The full essay is at "Turkey's President Enables Euroskeptic Ideologues."

On the Decadence of American Journalism: Journalists as Celebrities

I submit that when a conveyer of the news becomes the story, something is wrong; in typing this sentence initially, I did not include I submit that. To state my thesis statement as if it were a fact of reason (Kant’s phrase) seemed to me rather heavy-handed (i.e., arrogant). Similarly, when some Americans insisted after the U.S. presidential that Don Trump had won as if the asseveration were a fact of reason, I could sense aggressiveness along with the presumptuousness in treating one’s own opinion as a declaration of fact, especially if the actual fact—Joe Biden being sworn into the office—was otherwise. Opinion is one thing; fact is another. When a person misconstrues one’s opinion with fact, something is wrong. I believe this happens so often that it may be due to a problem innate in the human brain. Religious folks would not have to reach far to point out that in the story of Adam and Eve in the Garden of Eden, the sin of pride manifests in wanting to be omniscient; eating of that proverbial apple of the knowledge of good and evil ushers in original sin. A person perceiving one’s own opinion as fact, or even as important as fact, implicitly regards oneself as God. A journalist who interlards one’s role in conveying the news with one’s own commentary, and an editor who then makes that commentary the point of a story both treat a means (i.e., the conveyer of news) as an end (i.e., the news itself). I contend that at least by 2023, American journalism had fallen into this hole with impunity, which involved a lack of industry self-regulation and individual self-discipline. 

 

The full essay is at "American Journalism." 

The U.S. Supreme Court: Free Speech Trumps Public Accommodations Law

I contend as a matter of reasoned opinion rather than infallible fact that the Free Speech protection in the U.S. Constitution applies to not only human beings, rather than to non-human legal “persons” (e.g., corporations), but also to speech where the purpose is speech rather than something else. I have written elsewhere on the mistake in treating corporations as if they were human beings, so I treat only the second claim here. I reference the first claim only as context for my broader claim that the U.S. Supreme Court has tended to over-extend applications of the free-speech clause not only beyond its original intent, but also common sense. The latter violation is particularly astonishing. 

The full essay is at "Free Speech and Public-Accommodations Law"

Pittsburgh Businesses Encroach on Public Property with Impunity

Private property, competition, and the market-mechanism have come to be assumed to be integral to the economic system of Capitalism. The assumption that this cluster of attributes is necessary is faulty though, as, for example, the state can own some or all of the “means of production” (i.e., firms) that are subject to market competition, especially if privately-owned enterprises also exist. China had a mix of private and state-owned enterprises compete in several industries when the state opened the economy to competitive forces setting supply and demand. In Wisconsin, the Green Bay Packers, an NFL football team, is owned by the residents of that city, such ownership being Socialism, and yet that team has competed not only to win, but also in the hiring of players and managers. A competitive market does not require that the property of the means of production be privately owned. Even in the case of private ownership of companies, the widely accepted custom wherein the owners receive the residual profits after expenses is dogmatic in the sense of being arbitrary. Alternatively, creditors or employees/managers could receive any excess revenue after expenses have been paid. In short, Capitalism as it has come to be known and exercised is more arbitrary than capitalists may realize. Even the taken-for-granted distinction between public and private property is not as stark as may be typically supposed. This is no excuse, however, for businesses that knowingly encroach on public property as if it were their own private property. A Capitalist economic system predicated on private property may contain not only the seed of monopoly, as Marx claimed, but also a tendency of private enterprises to over-reach on the public domain. If so, government has a responsibility to prune back the overweening tentacles. Two examples make this point.

The full essay is at "Companies on Public Property."

When Police are the Bad Guys: Extricating the Aggressive Personality and the Presumption of Being above the Law

The assumption that more police than we might expect have in not being subject to the law even while off-duty suggests that hiring, training, and retention practices of police departments are inadequate. The presumption of being an ubermench and thus untouchable is dangerous when the person can legally carry a gun. Memo to police departments in the U.S.: please notify your employees that they are subject to local, state, and federal laws, period. Any indication of any presumption to the contrary subjects the culprit to termination. Unfortunately, police departments and their respective city governments in the U.S. are far from such enlightenment as could hold their employees accountable.

The full essay is at "Presumptuous City Employees."

Starbucks: A Racist Company Against Racism

In June, 2023, Starbucks had to face a unanimous jury decision in favor of a regional manager whom Starbucks' upper management had fired because she had resisted the company's racist policy of punishing innocent Caucasian managers for good public relations, which the CEO felt was needed and appropriate after a store manager had legitimately called the police on two Black people in a Starbucks restaurant who presumed the right not only to sit in a restaurant without ordering anything (before Starbucks allowed this),  but also to ignore the authority of the store's manager. Starbucks cowered to the unjust negative publicity, and thus showed a lack of leadership, and went on to act unethically in wanting to show the world that the company can go after Caucasian employees. This racism is ironic, for several years earlier, Starbucks' CEO had ordered employees at the store level to discuss racism with customers. Interestingly, the anti-racist ideology being preached was partial, and thus contained a blind spot wherein racism such as the company's upper management would exhibit is acceptable. 

The full essay is at "Starbucks"

See also: Bucking Starbucks’ Star