A European Army: A More Perfect Union

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

 

The full essay is at "A European Army."

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

2. Ibid.

La Dolce Vita

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

The full essay is at "La Dolce Vita."

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

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

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

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

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

The full essay is at "Shankara."

The Patriots for Europe Party: On Anti-Federalism

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

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

Russian Electricity Hits a Financial Curtain

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

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

Lord Krishna in the Bhagavadgita

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

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

Bell, Book and Candle

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

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

Return to Haifa

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

The full essay is at "Return to Haifa."

Is the Hindu Bhagavadgita Monotheist?

Even though the Bhagavadgita is just a small part of the Mahabharata Hindu epic, the popularity of the former book in Hindu households has led to it being referred to as the Hindu Bible. This likeness should be taken at face value, for the contents in the Gita are very different than the theological context of the Bible, whether just the Torah, the Talmud, or the New Testament. Even though the virtue of kindness or love issuing out in compassion to other people is a shared descriptor of the Hindu Lord Krishna, which is the highest god in the Gita, and the Christian Lord Jesus, the ideational dissimilarities between the Gita and the Bible should not be glossed over. Put another way, not even the symbol of the mandala, which Joseph Campbell includes as the religious archetype of wholeness in The Power of Myth, should dispel the notion that religions contain unique and thus different philosophical and theological ideas and even just stances.

The full essay is at "Is the Hindu Bhagavadgita Monotheist?"

Presence

The medium of film has great potential in playing with ontology, the branch of philosophy that asks (and tries to answer) the fundamental question: What really exists?  Put another way, what does it mean for something to exist. The being of “to be,” as opposed to not-be may be thought of, can be labeled as existential ontology. Whereas in the Hindu Upanishads, being itself is Brahman, which pervades everything in the realm of appearance, the Abrahamic religions posit the existence of a deity that creates existence and thus is its condition or foundation. Creation ex nihilo (i.e., from nothing) is another way of grasping why the Abrahamic god is not existence, or being, itself, for that which brought (and sustains) existence into (and as) being cannot logically be existence itself. Fortunately for most viewers who lead normal lives, the film, Presence (2024), does not hinge on such abstractions; the salience of ontology, or what is real beyond our daily experiences (in the realm of appearance), is merely implied in there being an entity that intriguingly is only a presence. It is real to both the main characters in the film’s world and to viewers of the film because of the inclusion of supernatural effects that the entity is able to register in the perception of the family living in the house. Crucially, such effects do not overwhelm the subtlety in how the presence is known to exist (i.e., be real). In this way, Presence succeeds where Poltergeist (1982) and Ghost (1990) do not: Presence is more philosophically intriguing and thought-provoking than the latter two films, and is thus a better example of the potential that the medium of film has in engaging viewers in philosophy. Being less oriented to visually titilating supernatural effects, Presence can better engage the mind philosophically. 

The full essay is at "Presence."

On the U.S. President as Chief Executive

As the chief executive of the U.S. Government, the president is tasked with executing the law—the passage thereof involving both the Congress and the presidency. It follows that a president cannot legally stand in the way of appropriated federal funding of projects and programs once such allocations have become law. For otherwise, a president could simply ignore appropriations passed by the Congress and signed into law by a previous president. The powers of the unitary executive would reach dictatorial proportions. Within roughly one week of being sworn into office for his second term in 2025, U.S. President Trump decided to pause all foreign aid, and “grants, loans and other federal assistance . . . to ensure spending is consistent with Trump’s priorities.”[1] Those priorities, I submit, would properly have influence on bills in Congress that were not yet laws, as per the legislative veto-power of the presidency and the ability of a president to put pressure on members of Congress by speaking persuasively directly to the American people. The value of leadership available to a presiding role should not be ignored. In terms of symbolic leadership befitting a presider in chief, refusing to enforce laws sends the wrong signal. To be sure, delaying rather than cancelling funding that has already been appropriated as law may fall within reasonable discretion that goes with the executing, and thus executive, function. However, the size, or magnitude, of the federal spending being held up but not cancelled may test the test of reasonableness. This may also be so if the political dimension—that is, the salience of political judgment in the issues involved—is significant.

The full essay is at "On the U.S. President as Chief Executive."

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1. James Fitzgerald and Ana Faguy, “White House Pauses Federal Grants and Loans,” BBC.com, January 28, 2025.

Farha

The establishment of the state of Israel in 1948, being in the wake of the Nazi atrocities, was arguably viewed generally then as something that the world owed to the Jewish people. Perhaps for this reason, the UN did not take adequate measures on the ground to safeguard the Palestinian residents. In retrospect, the possibility, even likelihood, that people who group-identify with (or even as) victims consciously decide to become victimizers should have been better considered. The film, Farha, made in 2021, illustrates the sheer indeterminacy, and thus arbitrariness, of human volition when it issues orders to the body to be violent against other rational beings. Channeling Kant, it can be argued that the decision to shoot a family that poses absolutely no threat impurely out of hatred based on group-identity fails even to treat other rational beings as means—to say nothing of as ends in themselves. The deplorability in being unwilling even to use another person as a means to some selfish goal, preferring instead to kill rather than respect the otherness of the other, grounds the verdict on the culprit as a being that is less than nothing. In another film, The Brutalist (2024), Laszio, the Jewish protagonist, erroneously concludes that Jews must surely be less than nothing, given how they were treated in Nazi Germany, but also how he and other Jews are regarded in Pennsylvania, especially considering that news of the Holocaust has reached America. Whether raw brutality or silent, passive-aggressive prejudice is suffered, turning one’s own victimhood, or, even worse, that of one's abstract group, into victimizing is ethically wrong. Such lashing out in retribution, or, even worse, in disproportionate vengeance, fails to treat other rational beings as ends in themselves, and even as means for one's own future use. Such cycles have a beginning, one of which  Farha captures very well at an interpersonal level. At that level, group-identity seems especially artificial, even as it explains the visible hatred to casual observers such as film-viewers.

The full essay is at "Farha." 

A Bishop's Partisanship Overshadows Her Christianity

On the first full day of U.S. President Trump’s second term, the president and vice president attended a multi-faith prayer service at the National Cathedral. Episcopal Bishop Mariann Budde delivered the sermon on what is necessary for imperfect political unity in a country such as the United States. I contend that in trying to influence the president on immigration policy in a partisan way, she undercut the credibility of her message that there is strength in loving rather than retaliating against one’s detractors and even political enemies. The sacrifice of which she spoke concerning being kind in reaching out in humanity to people we dislike could be applied to herself in resisting the temptation to be partisan. That she lapsed at the expense of Jesus’ most important message is particularly striking.

The full essay is at "Undercutting Jesus' Message."

The Tech Industrial Complex

Democracy, Plato and Aristotle both thought, is a governmental system that is most susceptible to the mob—meaning mob-rule. Accordingly, the Electoral College and the appointments of U.S. Senators by state governments, the latter being the case from the establishment of the U.S. Constitution to a few decades into the twentieth century, were meant to limit any damage from momentary passions of the People to the U.S. House of Representatives. The governments in the United States, like those in the European Union, are republics in which democracy is a part rather than the whole. What neither Plato nor Aristotle could foresee in their agrarian city-states is the threat to democracy by plutocracy—the system of government in which private wealth rules. It is less understandable why the American electorates have ignored repeated warnings of the threat, especially as governmental power has concentrated at the federal level since the war between the CSA and the USA in 1861.

The full essay is at "The Tech Industrial Complex."

The Brutalist

It is easy to conclude that Adrien Brody “steals the show” in his depiction of Laszio Toth in The Brutalist (2024), a film about a Jewish architect (and his wife and niece) who emigrates to Pennsylvania from Hungary after World War II. As I was stretching my legs after watching the very long yet captivating film in a theater, a woman doing the same declared to me that Adrien Brody had definitively stolen the show. I wasn’t quite sure, though I perceived Guy Pearce’s acting out Harrison Van Buren to be emotionally fake, even forced. In understanding the film, it is vital to go beyond the obvious characters (and actors) to acknowledge the roles of two silent yet very present characters as definitive for the meaning of the film. Before revealing those characters, the proverbial elephant in the room must be discussed: Being Jewish even in the modern, “progress”-oriented world.

The full essay is at "The Brutalist."

Emilia Pérez

In handling social ethics, especially if the topic is controversial, film-makers must decide, whether consciously or not, whether to advocate or elucidate. Whereas the former is in pursuit of an ideology, the latter is oriented to teasing out via dramatic tensions the nuances in a typical normative matter that move an audience beyond easy or convenient answers to wrestle with the human condition itself as complex. This is not to say that advocation should never have a role in film-making; The film, Schindler’s List (1993), for example, provides a glimpse into the extremely unethical conduct of the Nazi Party in ruling Germany. I submit that the vast majority of ethical issues are not so easily decided one way or the other as those that arose from Hitler’s choices regarding communists, Slavs in Eastern Europe, intellectuals, Jews, homosexuals and the disabled. In relative terms, the ethical controversy surrounding transsexuals is less severe and clear-cut. The value of elucidating is thus greater, as are the downsides of prescribing ideologically. One such drawback to indoctrinating on a controversial issue is that the ideological fervor in making the film for such a purpose can blind a film-maker to the cogency of the arguments made in favor of advocated stance on the issue. The film, Emilia Pérez (2024), illustrates this vulnerability, which I submit is inherent to ideology itself.

The full essay is at "Emilia Pérez."

Deflating Bloated Self-Entitlement in Retail: Barnes and Noble at Yale

Atrocious human-resources management, even regarding in-store employees of a sub-contractor, can easily be understood to detract from repeat customers; a refusal to hold such employees accountable can be a reflection of a sordid managerial attitude towards customers, especially in relation to employees. In cases in which the refusal is explicitly stated to an already-offended customer, the slogan, “adds insult to injury” is applicable, with disastrous effects in terms of repeat business, and thus revenue. That management is in some cases so bad reflects on the primitive condition of the “science” of management in business schools. That a case in point occurred in Yale’s (Barnes and Noble) bookstore, not far from Yale’s School of Management, suggests the sheer distance between the “science” and practice of management.

The full essay is at "Bloated Self-Entitlement in Retail."

GDP Per Capita in the E.U. and U.S.: Changing Perceptions

Historically speaking, the E.U. and U.S. are relatively large in territorial expanse and population, so it is only to be expected that significant economic (and cultural) differences exist from state to state in the respective unions of states. In Europe, some medieval kingdoms have relegated to being but regions in E.U. states. Holland, for instance, is a region in The Netherlands, which in turn is a E.U. state. The same can be said of Bavaria (and England, were the United Kingdom still a E.U. state). To compare the economic inequality in such a region with the inequality in the E.U. (or U.S.) over all would be deeply misleading. For example, rural/urban economic patterns that pertain to an economy containing one major city do not translate into the multiple rural/urban patterns that exist in a modern (empire-scale) union of states. In short, scale matters, especially in how we make use of mathematical averages.  Comparing GDP per capita is a case in point; states should be compared with states.

The full essay is at "GDP Per Capita in the E.U. and U.S."

Certifying a U.S. Presidential Election: A Constitutional Conflict of Interest

That it should go without saying that a constitution providing a government with its basic framework and procedures should not contain any conflicts of interest makes it all the more astonishing when an actual constitution is found to contain a obvious yet undetected conflict of interest that could be exploited by an institutional or officeholder and yet is easy to obviate, or fix. The implication in such a case is that a society can be too comfortable with institutional conflicts of interest without realizing that if such a conflict is exploitable, it is likely that it eventually will be even if not right away. Because U.S. President Don Trump’s pressure on his vice president, Mike Pence, on January 6, 2021 to refuse to certify the votes of the electors in some of the states did not result in any serious proposals to have another office than the vice presidency preside, a societal tolerance for even known conflicts of interests in general and in a constitution more particularly can be inferred. I submit that such a tacit willingness to continue with the status quo can eventually put even a republic itself at risk.

The full essay is at "Certifying a U.S. Presidential Election."

Undermining the U.S. Supreme Court: Non-Jurisprudential Ideology and the U.S. Constitution

As in the case of the Roman Empire, which internal corruption likely weakened and even destroyed centuries after that empire had been a republic, modern republics are also not immune from internal decay. Even though political corruption can go under the radar, especially if systemic rather than merely episodic or around particular office holders, the subtle, gradual impact can be just as destructive than had Carthage defeated Rome’s general, Skippio Africanus, in north Africa. Making subtle decadence all the more embarrassing is the fact that it can be right under the noses of upstanding office-holders. I contend that this is the case with Chief Justice John Roberts of the U.S. Supreme Court.

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

On the Potential of International Business to Render War Obsolete: The Case of Russian Gas

In a graduate-level course on international business, a professor sketched out the political-economic philosophy of international business, whose mantra is that if two or more countries have enough trade and foreign direct-investment, those countries would be less likely to go to war. In short, economic interdependence, thanks to international business, can render war obsolete and thus greatly enhance the human condition. Decades after I had taken that course, a business professor at the same university wrote extensively on the role that business can play in facilitating peace. Unfortunately, that economically-sourced theory of international relations downplays or ignores that the reasons or rationales for going to war and the decisions taken by a government for military-strategic reasons during a war can trump the (especially immediate) economic benefits from international business, whether in terms of imports, exports, or foreign direct-investment by foreign firms at home or by domestic firms abroad. This can occur even though revenue from taxes or state-owned enterprises having to do with trade and foreign-direct investment can help a government in fighting a war. The case of Ukraine cutting off Russian natural gas from traveling through Ukraine in pipes to the E.U. as of January 1, 2025 is illustrative of vulnerability in the theory of international business as a way to world peace.

The full essay is at "On the Potential of International Business."

Enjoy Your Holiday: On the Weaponization of Kindness

In Europe, the word holiday can refer to what in America is called a vacation, which of course can occur whether or not the vacation falls on a national holiday. Regarding the latter, the official designation of a holiday by a government renders the holiday valid anywhere in the country’s territory. This does not mean that very resident or even citizen is duty-bound to pay any attention to a given national holiday, but deciding not to celebrating a holiday does not thereby mean that it is not legitimate and thus valid. Deliberately acting out from the instinctual urge of passive aggression by refusing even to say the name of a national holiday in public discourse, as if a personal decision not to celebrate a national holiday eviscerates it on the national calendar can be viewed as a case of hyperextended projection from a personal dislike to the personal desire to cancel the national holiday, as if a personal dislike could nullify a national law or proclamation. Behind the passive aggression is none other than selfishness, which implies loving oneself over loving God. Theological (rather than psychological) self-love renders the world as a projection of the self, including its narrowly circumscribed (to private benefits only) interests. Hence, the unrestrained ego leaps from its own dislike to being entitled to unilaterally, as a private actor, nullify an officially designated national holiday as null and void. I contend that Nietzsche’s philosophy can shed some light on this modern phenomenon concerning Christmas, an official U.S. holiday. Kindness as actually passive aggression is tailor-made for Nietzsche’s eviscerating scalpel, which he wielded to expose the power-aggrandizement being exercised under the disguise of the moral injunction of Thou Shalt Not! 

The full essay is at "Enjoy Your Holiday."