Yale Divinity School

On February 21-23, 2024, Rowan Williams, a former archbishop of Canterbury, delivered a series of lectures on the topic of solidarity in moral theology. In my own research, I relate that field to ethics and historical economic thought. Williams’ theory of solidarity goes beyond what he calls “the vague feeling of empathy” that is emphasized in the moral writings of David Hume and Adam Smith. Williams has solidarity, unlike mere "fellow-feeling," reach a person’s identity and even one’s soul through a shared experience of existential fragility. Solidary pertains to interpersonal relations and is thus relevant to neighbor-love, which includes being willing to attend to the human needs even of one’s detractors and enemies, as well as just plain rude people. I contend that the upper echelon at Yale Divinity School is at two-degrees of separation from this sort of solidarity, especially as it is wholistic rather than partisan in nature. It is no accident, by the way, that the self-love that characterizes the school's culture has manifested in some courses being almost entirely oriented to advocating very narrow ideological partisan positions, politically, economically, and on social issues at the expense of sheer fairness to students, wholeness, theology, and academic standards. At the time, the school was accepting 50% of studen applicants. I leave these ideological and academic matters to the side here so I can focus on the astonishing distance between the school's dean and the sort of solidarity that he heard of in the lectures and that could lead to Christian leadership for Yale's Christian divinity school, which includes two seminaries.  

The full essay is at "Yale Divinity School." 

On the Role of Agribusiness in Global Warming

Agriculture is a major source of carbon and methane emissions, which in turn are responsible for the general trend of the warming of the planet’s atmosphere and oceans. In fact, agriculture emits more than all of the cars on the roads. 10 percent of the emissions carbon dioxide and methane in the U.S. come from the agricultural sector. Livestock is the biggest source of methane. Cows, for example, emit methane. Methane from a number or sources, including the thawing permafrost, accounted for 30 percent of global warming in 2023. As global population has grown exponentially since the early 1900s, herds of livestock at farms have expanded, at least in the U.S., due to the increasing demand.[1] We are biological animals, and we too must eat. More people means that more food is needed, and the agricultural lobby in the U.S. is not about to let the governments require every resident to become a vegetarian. Indeed, the economic and political power of the large agribusinesses in the U.S. have effectively staved off federal and state regulations regarding emissions. It comes down to population, capitalism, and plutocracy warping democracy.

The full essay is at "On the Role of Agribusiness in Global Warming."

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1. Georgina Gustin, “Climate Change and Agriculture,” Yale University, February 22, 2024.

Energy and Global Population

There is a temptation, especially since the global average temperature reached the 1.5C increase threshold in 2023 much faster than anticipated, to focus narrowly on the progress in renewable energy sources without placing it in perspective relative to the total amount of energy being used globally, the annual increases in energy demand, and the root cause, the explosive growth in human population since the early 20^th century. The strategic geo-political international interests of countries impacted and should thus be considered as well. 

The full essay is at "Energy and Global Population." 

On the Impotency of International Law in a System of Sovereign States: The Case of Gaza

The sheer brazenness with which countries ironically recognized as being sovereign states by international law ignore international law even in regard to human rights that seeks to place boundaries on said sovereignty reflects the impotency of international law, and thus even that which recognizes national sovereignty itself. For the rest of us, continuing to believe that upcoming cases before the International Court of Justice, the UN’s court, are of consequence and thus even worth paying attention to, demonstrates abject stupidity, as if we were herd animals without learning curves. Admittedly, the stubborn, self-aggrandizing governments are ethically worse than the world’s population that lets such governments blatantly and even explicitly ignore judicial rulings of the International Court of Justice (and the European Court of Human Rights), but culpability can also be gleamed from the public’s truly pathetic irrational belief that another case against a country that has just ignored a verdict of that very court might just work in curtailing human-rights abuses and outright, even genocide-scale, aggression that outstrips even the sin of retaliation. Either I am blind or the proverbial emperor is not wearing any clothes.

The full essay is at "On the Impotency of International Law."