Bottom-Heavy Federalism: The E.U. Stability and Growth Pact

With Russia still in Ukraine in 2025, the E.U. faced pressure to enact more laws and regulations at the federal, yes, federal level to reap the benefits of collective, coordinated action. Although the fear that Russia might invade one or more of the eastern E.U. states was probably unrealistic, given that Russia was still mired in Ukraine, the crisis of an invasion so close to the E.U. could legitimately serve as a “wake-up call” for the federal and state officials in the E.U. to get their federal system of dual sovereignty in order. The ability of state governments to successfully evade the state deficit and debt limits in the federal Stability and Growth Pact and the flipside of the Commission’s weakness can be read as indicative that more work is needed to get to a viable federal system. The states have been able to weaken the limitations successively over years, including by leveraging the fear of invasion by Russia as a call for more defense spending at the state rather than at the federal level.

The full essay is at "Bottom-Heavy Federalism."

An American Constitutional Scholar: Gilding the Lily

No one in one’s right mind would claim to be a scholar of chemistry after just three years of courses even if all of them were in natural science or even just chemistry. Nor would a business student, after just three years in a business school, claim to be a scholar of business, even if those three years were filled with only courses in business. My first degree comes very close to that (which is why I later studied humanities at Yale), and yet it took two more years in a MBA program and six more in a doctoral program (business and religious studied) before I was declared to be a scholar. So it is with a cringe of incredulousness that I read an opinion piece on MSNBC.com in which the author, Jamal Greene, put in his essay’s title, “I’m a legal scholar.”[1] That he avers that the U.S. was then in a constitutional crisis is hardly a trivial claim in American politics, so his claim of being a legal scholar, rather than only a practitioner and instructor, is important and thus should be subjected to a critique. 

The full essay is at "An American Constitutional Scholar."

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1. Jamal Greene, “I’m a Legal Scholar. We’re in a Constitutional Crisis—and This Is theMoment It Began,” MSNBC.com, April 26, 2025.

Peacemaking and Hierarchy at Pope Francis’s Funeral

Sitting hunched forward, facing an also-hunched-forward and very intense President Zelensky of Ukraine, both men’s unadorned chairs being surrounded by bald yet beautiful marble-floor in St. Peter’s Basilica at the Vatican just before the funeral of Pope Francis, U.S. President Trump sought to close a deal that would end Russia’s invasion of Ukraine. Pope Francis would have been proud. Perhaps the pope, who had tirelessly preached an end to the militarized aggression not only in Ukraine, but also in Gaza, would have been even more proud had Russian President Putin been there too, hunched forward with his rivals to make peace, but that president was wanted by the International Criminal Court on allegations of having committed war crimes in Ukraine. Enemies making peace, and even extending in acts of compassion are necessary to gaining access into the kingdom of God, as preached by Jesus Christ in the Gospel faith-narratives.

The full essay is at "Peacemaking and Hierarchy."

Mickey 17

Ethical, theological, and political issues are salient in the film, Mickey 17 (2025), which is about Mickey Barnes, a character who is repeatedly cloned on a space-ship and on a distant planet. The one-way trip alone takes over four years, during which time Mickey is tasked with dangerous tasks because when he dies, another clone is simply made. A mistake is made when the 18^th clone of Mickey is made even though the 17^th is still alive; they are “multiples,” which is a crime for a theological reason. I contend that reason is erroneous, as is the political, ethical, and theological regime that undergirds clones being expendable. 

The full essay is at "Mickey 17". 

From Ground Zero: Stories from Gaza

The uniqueness of the film, From Ground Zero: Stories from Gaza (2024), goes well beyond it being a documentary that includes an animated short made by children and a puppet show. Footage of a Palestinian being pulled from the rubble twice—one with the head of his dead friend very close to him and the other with his account that he could see body parts of his parents near him—is nothing short of chilling. Perhaps less so, yet equally stunning, are the close-ups of the legs and arms of children on which their respective parents had written the names so the bodies could be identified after a bombing. That the kids had dreams in which they erased the black ink from their skin because they refused to fathom the eventuality of having to be identified is chilling in a way that goes beyond that which film can show visually. Moving pictures can indeed go beyond the visual in what film is capable of representing and communicating to an audience. The same can be said regarding the potential of film to bring issues not only in ethics, but also in political theory and theology to a mass audience.

The full essay is at "From Ground Zero."

On the Case Against Israel: The ICC and ICJ as Seeds

At first glance, the impotence of the International Criminal Court and the International Court of Justice once an order has been willfully ignored by a government may seem overwhelming. The continued atrocities in Gaza and Ukraine even amid court challenges fueled the argument that might makes right. Even so, the willful sense of impunity of the perpetrators and their enablers in other governments may trigger enough of a public adverse reaction that the courts and international law itself eventually come out stronger.

The full essay is at "On the Case Against Israel."

Liberation in Hinduism: Transcending Delight in Knowledge

Study of scripture and worshipful devotion to a deity are germane to religion, but so too is transcendence, which I submit transcends learning about, and even being devoted to a deity. That transcendence goes beyond devotionalism depends on there being a distinction, such as between bhukti devotion to Krishna and liberation in Hinduism. In contrast, a religion in which God itself is love, which both Paul and Augustine insist regarding Christianity, and union with God is the ultimate goal, may carry devotionalism all the way in a process of transcendence. It may be tempting to read the Bhagavad-Gita as a monotheist story centered on Lord Krishna, and thus maintain that delight should not be transcended in genuine knowledge and that in being liberated, a devotee does not transcend loving Krishna. I contend that just such an approach artificially thwarts transcendence at a vital juncture, and thus inhibits final liberation. In other words, assuming that means are the ends risks losing sight of the ends that go beyond the means to those ends.

The full essay is at "Liberation in Hinduism."

Political religion: Hitler Youth

In 2025 at Harvard, Madeline Levy presented her dissertation in progress in a graduate-student research workshop, which I was privileged to attend in my capacity as a research scholar at Harvard. She was presenting how the Hitler Youth program in Nazi Germany appropriated from religion politically, thus in a secular context yet with the aura of a religious cult. Interestingly, most of the kids in the program had been in church groups. Almost two decades earlier, I had audited a course on Nazi Cinema at another university; the course was taught by an 81-year-old German man who had been forced into Hitler Youth. Unlike Stalin’s cinema, which was blatant Soviet propaganda, Nazi cinema was escapist (not counting the anti-Jew propaganda “documentaries”). In contrast, Hitler Youth was hardly escapist, as the program was steeped in Nazi ideology. Although that ideology was secular, casting even Catholic Europe as an enemy, Levy was making the case that religious paraphernalia was incorporated in the program nonetheless. She brought up the element on ontology, or being, which in turn led me to draw on philosophy to explain the kids as becoming moral agents in a Kantian sense. Although philosophy and theology are distinct, both can be applied to political theory in a historical context.

The full essay is at "Political Religion."

Tariffs as a Negotiating Tactic: Undercut by Wall Street Expediency

With all the economic and political turmoil from the anticipated American tariffs, it may be tempting, especially for financially-oriented CEOs and billionaires looking at quarterly reports, to call the whole thing off even though doing so would deflate the American attempt to renegotiate trade bilaterally with other countries. The concerns of the wealthy, whether corporations or individuals, have their place, but arguably should not be allowed to "lead the proverbial dog from behind, lest the dog run in circles and get nowhere." Moreover, the notion that any goal that is difficult and takes some time to materialize can or even should be vetoed by momentary passions at the outset is problematic and short-sighted. That U.S. President Trump's announcement of bilateral tariffs quickly brought fifty countries to the negotiating table is significant as a good sign for the United States, as long as that country's powerful business plutocracy (i.e., private concentrations of wealth that seek to govern) can be kept from vetoing the emergent trade policy, which at least in part is oriented to trade negotiation and ultimately to the notion that fair trade is conducive to increased free trade. 

The full essay is at "Tariffs as a Negotiating Tactic."

Malcolm X on Gaza

Malcolm X (né Malcolm Little) visited the West Bank and Gaza during his lifetime, including many refugee camps, a hospital, and a mosque. He had talked on Palestine, and his trip “deeply transformed him.” He wrote a critique of Zionism shortly before he was killed. Black Nationalists in the U.S., including De Bois, had viewed the Jewish fight for self-determination and nationhood as a struggle like that of Black Americans in the United States. Malcolm, however, advocated for the Palestinians because of how the Jewish nation had materialized at the expense of Palestinians, as many had been thrown out of their houses with little or no notice when the state of Israel was founded. Former victims had become victimizers, and the UN had failed to oversee the transition, which could easily have been anticipated to be rough. As tempting as it is to discuss the atrocities being committed in Gaza in 2024-2025, the thread running throughout Malcolm’s political philosophy is also worthy of attention. I submit that the sheer extent of intentional civilian casualties and injuries both in Ukraine and Gaza render Malcolm’s political philosophy anything but radical in retrospect.

The full essay is at "Malcolm X on Gaza." 

Hindu Dharmic Leadership

At Harvard’s Bhukti Yoga Conference in 2025, Ed Anobah spoke on dharma (right-acting) leadership as a means of making progress in solving societal problems using Hinduism’s spiritual tradition of bhukti (devotionalism).  Anobah based his talk on the book, Leadership for an Age of Higher Consciousness by D. T. Swami. In the Bhagavad-Gita, Krishna says that what great people do, other people follow. What constitutes healthy, impactful leadership? The ideal leader in Hinduism is also a great sage, like Plato’s notion of a philosopher king. Leadership that deals wholistically with the human condition by exemplifies the character of a leader, which does not mean that only highly educated persons can or should be leaders. Rather, “everyone is a leader,” potentially, and “we are all leading our own life.” Each of us is a leader potentially for other people on the interpersonal level. Each of us can inspire other people. Anobah claimed that certain universal principles of leadership can apply across the board. I submit that this view is vulnerable to being too utopian when it is applied in the business world. Being realistic as to possible practical difficulties and even limitations in applying dharmic leadership in business (and government) is advisable. Even there being different metaphysical assumptions can get in the way, practically speaking, as compassionate leadership runs up against the profit-motive in business. 

The full essay is at "Hindu Dharmic Leadership." 

Exploiting the E.U.’s Vulnerability to Enable an Atrocity Abroad

On April 3, 2025, Viktor Orban, prime minister of the E.U. state of Hungary, ignored not only the arrest warrant on Ben Netanyahu, the sitting prime minister of Israel, but also the E.U. law in the Rome Statute that requires the E.U. states to act on such warrants issued by the ICC (the International Criminal Court) by arresting people wanted by the Court. The provision in the Rome Statute of the E.U. requires all state governments to arrest people who are wanted by the ICC.  Orban doubtless knew that he could exploit union’s vulnerability with impunity because, like the U.S. in the eighteenth and nineteenth centuries, the E.U. relied so much on the state governments to abide by and implement federal law and regulations. By ignoring the Rome Statute, he put the E.U. itself at risk.

The full essay is at "Exploiting the E.U.'s Vulnerability."

Acting Morally: Bhukti Yoga and Kant Beyond Duty

At Harvard’s Bhukti Yoga Conference in 2025, a Hindu religious artist whose Hindu name is Srimati Syamarani, spoke on the art of spiritual life. A person is like the hand of Krishna. The hand puts food in Krishna’s body, so the entire body is nourished. The hand serving the body is a duty. So too is following the type of bhukti that is following rules and regulations out of duty. At some point, it will no longer be felt as a duty. In Kantian terms, this means not acting ethically by being compelled by reason—the necessity of the moral law that reason presents to us; rather, going beyond moral duty is to approximate the holy will, but not because it is the nature of finite rational beings to be good; rather, it is out of love of the moral law, including its necessitating us to act ethically. In bhukti devotion, however, it is not love of the form of moral law (i.e., it being an imperative, or command, of reason) that obviates the sense of duty to serve Krishna and other people, as in being a hand of Krishna serves Krishna’s body; rather, it is love directed to Krishna (and ensuing compassion to people) that transcends ethical obligation per se. This is not to say that bhukti practice can go beyond feeling obligated due to a feeling, whereas it is by the use of reason that Kantian gets beyond duty, for it is the feeling of respect that empirically motivates a person to treat people as not only means to one’s own goals, but also as ends in themselves. As rational beings, we partake in reasoning, albeit in a finite way, and reason itself has absolute value because it is by reason that value is assigned to things. Even so, it cannot be said that a devotee of Krishna in Hinduism can go beyond acting out of duty due to an emotion (i.e.., love or compassion) whereas for Kant it is just by reasoning that a person can go beyond acting because one is duty-bound.

The full essay is at "Acting Morally: Bhukti Yoga and Kant Beyond Duty."

Jeanne Dielman, 23, quai du Commerce, 1080 Bruxelles

The film’s title, “Jeanne Dielman, 23, quai du Commerce, 1080 Bruxelles,” (1975) is nothing but the name of the principal character, a widowed single mother of a teenage son, Sylvian, followed by her mailing address, complete with the zip-code 1080 and her apartment number 23. Her mundane daily life matches the generic title being her name and full address. To be sure, Dielman’s apartment is a ubiquitous fixture as the film’s setting, and the object of the lead character’s daily household chores, which she does so dispassionately and so often that the film can be reckoned as a statement on the utter meaninglessness than can come to inhabit a solitary person’s life when it excludes interpersonal intimacy and even God.

The full essay is at "Jeanne Dielman."

On Embodied Souls in Business: Hinduism and Christianity

A man whose chosen Hindu name is Vridavanath spoke at Harvard’s Bhukti Yoga Conference in 2025 on the plight and ultimate aim of an embodied soul as described in the Bhagavad-Gita. A conditioned soul/self (atman) that has entered the material realm and is thus subject to karmic consequences can come back to the divine source of all: the One that is in all. As material, embodied beings while alive, that is, as both biological and spiritual, we are prone to getting locked into dualities of attachment and aversion, which in turn play right into suffering. We forget that we are wearing material masks, and that our real identity (atman) is greater than our material roles that we assume in our daily lives. Through our actions, we bind ourselves by the law of karma. Before being born into the material realm, a person’s unembodied soul (atman) knew Krishna, but as embodied, the soul/self relates to other corporeal bodies rather than to other people as spiritual beings and thus in compassion. Why does Brahman or Krishna—the respective impersonal or personal notions of Absolute Truth—create the world with separateness from the divine included?  Furthermore, how is a devotee of Krishna to navigate working in business, given the separateness woven into the very fabric of our daily existence as material and spiritual beings?

The full essay is at "On Embodied Souls in Business."

On Absolute Truth in Hinduism: Impersonal Energy or a Supreme Person?

At Harvard’s Bhakti Yoga Conference in 2025, a man whose Hindu name is Kaustubha spoke on the three phases of ultimate truth: Brahman, Paramatma, and Bhagavan. Is the absolute truth an energy or a person? Is God a non-personal energy or a person. In Vedanta Hinduism, this is a salient question. According to Kaustubha, absolute truth is that which is not dependent on anything else; a truth from which everything else comes. Kaustubha defined Brahman as being impersonal energy, which is that from which everything else manifests. The Upanishads emphasize the realization by a person that one’s true self is identical to the impersonal energy of being itself that is infinite, aware, powerful, and blissful.  Although the Bhagavad-Gita can be interpreted thusly, as per Shankara’s commentary, but also as Krishna being the Supreme Person, which is more ultimate than Brahman. What gives? Who, or what, is on top in terms of ontological ultimacy (i.e., ultimately real)?

The full essay is at "On Absolute Truth in Hinduism."

Rearm Europe: What’s in a Name?

The children’s adage, “Sticks and stones may break my bones, but names will never hurt me,” ignores the fact that words can cause psychological pain, which in turn can trigger physical fights that break bones. My point is that words do matter—whether applied to people or social, political, and economic entities. An appellation can promote or disparage, and even frame a political debate. When deciding what to call something involves a category mistake, the violation of logic is typically to passively insist on a particular ideological view such that it will gain currency in a society or at a global level without people being aware of the ploy (i.e., that they are being manipulated). An ideology never sits still in a human mind; the innate tendency is expansionary. As in the belief in Hinduism that attachment to both good and bad karma must be stopped before a person can be liberated (moksa) from the cycle of reincarnation (samsara), both good and bad ideologies held by a person involve the urge to proselytize, even by stealth. The E.U. itself has been especially subject to this phenomenon, and the harm to the union itself is seldom if ever discussed. Words are definitely used as subterranean weapons in open view in the context of ideological warfare.

The full essay is at "Rearm Europe."

Transcendence in Action in the Bhagavad-gita

Chaitanya Charan spoke at Harvard’s Bhukti Yoga Conference in 2025 about action and transcendence in the Bhagavad-gita. Arjuna faces adversity even though he is a good. That life is suffering is a Noble Truth in Buddhism. Why noble? Even suffering can be ennobling. That life can be unfair is a given in the Gita. Getting less than we think we deserve can be from our bad karma in a previous life. So, we can’t really know what we actually deserve, so it is important to accept results. They aren’t in our control anyway, whereas our present karma is. So, the advice is to be committed to doing your best in acting, but with detachment on whatever results from the action. I contend that detachment from pride and especially arrogance goes automatically with the transcendence of detachment from not only the results of one’s actions, but also from the created realm itself, which by analogy looks smaller and smaller as the planet Earth does from a spacecraft on the way to the Moon.

The full essay is at "Transcendence in Action in the Bhagavad-gita."

Integrating Our Humanity and Divinity

Dayal Gauranga spoke at Harvard’s Bhukti Yoga conference in 2025 on how spirituality can complement psychology in the healing of past traumas. He explicitly related religion/spirituality and psychology; my question is whether he succeeded, and if so, what put him past the finishing line. I contend that even though at times his use of spirituality lapsed into psychology (i.e., conflating the two domains by psychologizing spirituality), at the end of his talk he related spirituality to truth, which is not within the purview of psychology. By truth, I mean religious truth, rather than, for example, 2+2=4.  I contend, moreover, that disentangling religion from other domains by plucking out weeds from other gardens so to be able to uncover and thereby recognize the native fauna in the religious garden, as well as pulling the religious weeds that have been allowed to spread other gardens is much needed, especially in a secular context. It is with this in mind that I turn to analyzing Gauranga’s spiritual-psychological theory of healing oneself of traumatic wounds.

The full essay is at "Integrating Our Humanity and Divinity."

Interpreting Scriptures: On Referential Realities beyond the Text

In Christianity, Paul wrote that if the resurrection of Christ Jesus didn’t really take place, then faith is for naught, but he also wrote that faith without love is for naught. The assumption that if Jesus was killed and raised historically speaking, why be a Christian, has had much greater currency than the assumption that if a person is not kind and compassion in heart and deed to people who have been insulting or have damaged the person, that person is not really a Christian. In short, the value of the religious meaning in the New Testament has typically been assumed to depend on the extratextual (i.e., beyond the text of the Bible) existence of Jesus. Using Vedanta hermeneutics (i.e., method of interpreting a text) in Hinduism, I argue that the assumption is incorrect. This is not to make a historical claim one way or the other regarding Jesus or Krishna; rather, I want to claim that the religious meaning in a scriptural text does not depend on making the assumption that the reality described therein exists beyond the text. Although hermeneutically based, this argument may sway attention back to religious meaning itself as primary, including in regard to engaging in pious actions.

The full essay is at "Interpreting Scriptures."

On Hindu Metaphysics

At Harvard’s Bhukti Yoga Conference in 2025, Anuttama spoke on metaphysics as a spiritual reality. He argued that the nature of that reality is a personality—that of the Hindu god Krishna. I contend that Vaishnavism also contains an alternative depiction of reality, which is impersonal rather than a deity. The difference may come down to whether compassion or being that is conscious, infinite, and blissful is primary.

The full essay is at "On Hindu Metaphysics."

Corporate Governance and Political Activism: The Case of Ben & Jerry's

When a company’s management decides to take a partisan position publicly on a political issue, especially one that is contentious, decreased revenue, whether from potential or actual consumers individually who disagree with the company’s position, or from an organized boycott from groups that stand against the position. Anger may be a stronger motivator than ideological agreement, in which case any increase in purchases would be less than the lost revenue. This asymmetry itself is interesting from the standpoint of human nature, and strongly suggests that CEO’s steer their respective companies, which managements operate on behalf of the stockholders anyway, away from taking controversial positions on social or political issues that do not directly and significantly pertain to the bottom-line (i.e., profitability) in the short- or medium-term. In short, wading into societal issues is, generally speaking, not good for business. What then about a company like the ice-cream manufacturer, Ben & Jerry’s, which from its inception had social/political activism as a salient part of the company’s mission?

The full essay is at "Corporate Governance and Political Activism."

Transcendence in Hindu Bhakti

Edwin Byrant, a scholar of Hinduism who spoke at the Bhakti Yoga conference based at Harvard in March 2025, discussed the transcendence that is in bhukti devotion to a Hindu deity, such as Krishna. Such transcendence can end a person’s transactional approach in trying to please a deity in exchange from beneficial grace from the deity’s love. Both the steps and definitions of bhakti reveal the salience of transcendence in loving devotion to a deity.

The full essay is at "Transcendence in Hindu Bhakti."

Comparative Devotionalism: Hinduism and Christianity

I suspect that many people would feel very uncomfortable watching a religious person express devotional love to that person’s chosen deity in a very emotional and effusive manner. The sheer emotional intensity amid the dancing and chanting in a Hare Krishna temple can be daunting to a visitor. The phenomenon of what in Hinduism is called bhukti is hardly rare, and this begs the question of whether there is a human instinctual urge to feel and express even lifelong loving devotion to an entity that is not based in the created realm and thus cannot be realized and instantiated as another human being can be and is. Whether there is a phenomenon that is human, thus beyond the manifestations in various religions can go a long way in answering the question of whether an innate instinctual urge exists, even if it is more pressing in some people than in others. Some people, for instance, work their whole life in business, while other business practitioners reach a certain point in years when they “check out,” and head to a divinity school or seminary. Still other people assume religious vocations as young adults and spend the rest of their life ministering to people and officiating at religious rituals. Some people spend their entire life without feeling devotional love directed to a deity, while other people, such as the Hindu mystic, Ramakrishna, are utterly consumed by the inward fire of religious devotion. Was Ramakrishna’s devotion different in kind from a Christian’s intense love of Jesus, or is there what can be termed a human bhakti phenomenon, and if so, is it capable of breaking down religious barriers that can excite animosity and even hatred?

The full essay is at "Comparative Devotionalism."

Interreligious Learning

Jess Navarette, speaking at Harvard’s Bhakti Yoga conference in 2025, defined comparative theology as “the study of religious faith, practice, and experience, especially the study of God and of God’s relation to the world.” Because the capitalized word, “God,” is used and usually identified with the deity of the three Abrahamic religions, Judaism, Christianity, and Islam, Navarette undoubtedly used the term as a general placeholder for divinity, whether in the form of a deity or impersonal, as in brahman in Hinduism. This begs the questions: what is divinity and could a definition apply to every religion? Answers to these questions can be fruitfully informed by what Navarette calls “interreligious learning” in theology, which in turn is not exclusively applicable to Christianity. Rather than presuming that I have answers, I want to explore how such learning can be fruitful in advancing knowledge of religion as an arguably sui generis domain.  

The full essay is at "Interreligious Learning."

The Hindu Festival of Holi: Polytheism in Practice

On March 14, 2025, “(m)illions of people in South Asia celebrated Holi, the Hindu festival of colors . . . by smearing each other with brightly colored powder, dancing to festive music and feasting on traditional sweets prepared for the occasion.”[1] Lest the various eats and drinks be dismissed for analytical purposes as trivial, a particular kind of drink or food that is traditional can have religious significance by reflecting Hinduism as a polytheistic rather than a monotheist religion. Whereas monotheism allows for only one deity, etymologically mono theos, a polytheist religion has more than one deity, even if one is deemed to be superior over the others.

The full essay is at "The Hindu Festival of Holi."

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1. “Millions of  People Celebrate Holi, the Hindu Festival of Colors,” The Associated Press, March 14, 2025.

Hinduism Applied to Business

Applying a religion such as Hinduism to business is laudatory. Undercutting any benefits of doing so, however, is the advocation of religious principles that are so unrealistic in the business world that they undercut the credibility of the project itself. John D. Rockefeller was a Baptist who taught Sunday school at his church even as he pushed competitors out of business who refused to be bought out by Rockefeller’s refining monopoly, Standard Oil Company. To be sure, after retiring, he gave away about half of his $800 million (1913 dollars), but he did not claim that his personal generosity justified his earlier restraint of trade as a monopolist. Rather, he claimed to be more of a “Christ figure” as a monopolist than he was next as a philanthropist. In my study on Rockefeller, I concluded that he was delusional, yet to some extent well-intended, given the destructive competition that was ravaging small businesses in the refining industry during the 1860s. Rockefeller thought of his giant as saving the otherwise presumably drowning competitors, but Jesus in the Gospels does not drown people who are unwilling to be converted. Clearly, the application of religion to business can be abused, including in being much too idealistic, even utopian, and in being used to justify egregious economic tactics and even greed itself.

The full essay is at "Hinduism Applied to Business."

Lord of War

Lord of War (2005) is a film in which a Ukrainian-born American arms dealer, Yuri Orlov, and his brother, Vitaly, who works with Yuri when not in voluntary rehab for drug abuse, make money by selling military arms to dictators including Andre Baptiste of Liberia. Whereas Yuri is able to maintain a mental wall keeping him from coming to terms with his contribution to innocent people getting killed by the autocrats who are his customers, Vitality is finally unable to resist facing his own complicity, and that of his brother. This itself illustrates that moral concerns may have some influence on some people but not others. Yuri’s position, which can be summed up as, what they do with the guns that we sell them is none of our business, contrasts with Vitaly as he realizes that as soon as the Somalian warlord takes the guns off the trucks, villages down the hill will be killed. Vitaly even sees a woman and her young child being hacked to death down below. Yuri tries to manage his brother so the sale can be completed and the two brothers can get out of Somalia, but Vitaly has finally had enough and has come to the conclusion that he and Yuri have been morally culpable by selling guns to even sadistic dictators like Andre Baptiste. Even as Yuri ignores his own conscience, Vitaly finally cannot ignore the dictates of his own, and he takes action. Does he ignore his happiness, and thus his self-interest, in being willing to die to save the villagers by blowing up (admittedly only) one of the two trucks, or has he reasoned through his conscience and found that it coincides with his happiness? In other words, are the moral dictates of a person’s conscience necessarily in line with a person’s happiness, and thus one’s self-interest? This is a question that the filmmaker could have explored in the film.

The full essay is at "Lord of War."

The E.U. and U.S. on Defense and Foreign Policy: Helping Ukraine

In March, 2025 after the U.S. had direct talks with Russia on ending Russia’s invasion of Ukraine, the E.U. stepped up its game in helping Ukraine militarily. This was also in the context of a trade war between the E.U. and U.S., which did not make transatlantic relations any better. The E.U.’s increasing emphasis on military aid to Ukraine and the related publicity inadvertently showcased how federalism could be applied to defense and foreign policy differently that it has in the U.S., wherein the member states are excluded, since the Articles of Confederation, when the member states were sovereign within the U.S. confederation. Although both manifestations of early-modern federalism have their respective benefits and risks, I contend that the E.U.’s application of federalism to the two governmental domains of power is more in the spirit of (dual-sovereignty) federalism, even though serious vulnerabilities can be identified.

The full essay is at "The E.U. and U.S. on Defense and Foreign Policy."

Renunciation in Hinduism

The concept of renunciation in Hinduism has been subject to astonishingly different interpretations. Renunciation has been thought to necessitate meditation that one’s self is essentially the same as brahman, which is being itself, which can be realized by focusing on being conscious, or aware, without distracting thoughts and desires. This is Shankara’s position, whereas Ramanuja, who emphasized Bhukti devotion to the god Krishna, saw renunciation as detachment from desires without giving up action. Detached action or meditation. Which is preferred. In the Bhagavad-Gita, the former has the upper hand, but that does not mean that the text does not contain contradicting passages. It may that transcending contradiction lies above knowledge as well as renunciation in either of its meanings.

The full essay is at "Renunciation in Hinduism."

The UN: Israel Guilty of Reproductive Genocide

On March 13, 2025, the Commission of Inquiry on the Occupied Palestinian Territory released a report based on evidence of incessant incidents and Israeli strategic bombings to the UN Human Rights Council. “Israel has increasingly employed sexual, reproductive and other forms of gender-based violence against Palestinians as part of a broader effort to undermine their right to self-determination,” Chris Sidoti of the Commission stated.[i] This statement is oriented to particular incidents, albeit recurrent; the report goes on to charge the Israeli government with genocidal methods targeting the ability of the Palestinian population to sexually reproduce itself. Ironically, such methods may bring to mind the methods used in Nazi Germany, including those used by Josef Mengele, the “Angel of Death,” to wantonly kill and strategically sterilize undesirables. It need not be a truism, however, that the descendants of victims become victimizers, though I suspect that studies on intergenerational psychology attest to the phenomenon. Also ironically, culpability with an intergenerational cause is also a theme in the Hebrew Bible. Thirdly, it is ironic too that Yahweh may have the last word on the Israeli transgressions, as this too is a recurrent theme in the Hebrew Bible’s faith-rendering of the history of Israel. It would be odd indeed were Yahweh behind a sort of rendering of justice against the Nazis by having Israel inflict severe pain on Palestinians in the occupied territories. Put another way, that justice did not catch up to every Nazi aggressor does not mean that excessive, and thus unjust, harming of innocents can complete the cycle of justice. In fact, both the literal “overkill” by Israel and Russia’s war crimes in invading Ukraine—both with impunity—raise the question of whether omnipotent Yahweh gives a damn, or even whether it is actually sheer fiction.

The full essay is at "The UN: Israel Guilty of Reproductive Genocide."

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1. “Rights Probe Alleges Sexual Violence Against Palestinians by Israeli Forces Used as ‘Method of War,” UN News, United Nations, March 13, 2025.

The E.U.: A Step Toward a World Federation?

Does the European Union represent a novel paradigm and thus a step in political development? Whether this is so or not, can the E.U. be thought of as a step on the way towards a world federation? In a talk at Harvard in 2025, Anthony Pagden, a professor at UCLA, addressed these questions when the E.U. was just a few years over thirty—comparable to the U.S. in 1820. The question was not whether the E.U. too would lean towards political consolidation around a federal head, but whether the world was making its way institutionally toward the creation by compact of a world federation, which in turn could presumably stave off war. In 2025, the need for global accountability on willful, militarily-aggressive national governments was on at least some minds. The implication is that the global order based on national sovereignty was insufficient, especially given the advanced destructiveness of military weapons.

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

On Brahman Becoming Embodied as Krishna

In the Bhagavad-Gita, the personal deity Krishna explains to Arjuna to process by which Krishna becomes embodied. This raises the question, what is Krishna unembodied? Although one candidate is Brahma, the personal god of creation, I contend that the answer is Brahman, which is being, consciousness, and bliss. Brahman is unmanifest, so how is it that being itself, even if conscious, can have a will and a creative agency, or ability, to manifest as a personal deity? The notion of Brahman is completely foreign to the Abrahamic religions, wherein a personal deity is the creator and has perfect being. So it is worth thinking about how, and even whether, a personal deity like Krishna can manifest by the will and creative force (maya) of Brahman.

The full essay is at "On Brahman Becoming Embodied."

Conclave

In the film, The Godfather, Part III (1990),  Cardinal Lamberto laments that Christianity, like water surrounding a stone that is in a water fountain, has not seeped into European culture even after centuries of being in Europe.  Watching the movie, Conclave (2024), a person could say the same thing about the Roman Catholic Church, though the ending does provide some hope that internecine fighting and pettiness for power, even aside from the sexual-abuse epidemic by clergy, need not win the day.

The full essay is at "Conclave."

On the Impact of Personalities on Diplomacy: The Case of Trump and Zelensky

One of the many advantages that democracy has over autocracy (i.e., dictatorship) is that the dispersion of political power among elected representatives and even between branches of government (i.e., checks and balances) reduces the impact that one personality can have on diplomacy. Even in a republic in which power is concentrated in a president or prime minister, one personality can matter. Given the foibles of human psychology, the risks associated with a volatile personality “at the top” in a nuclear age are significant. Kant’s advocacy of a world federation includes a caveat that world peace would only be possible rather than probable. Given the probability of anger and associated cognitive lapses in even an elected president or prime minister, a world order premised on absolute national sovereignty is itself risky; hence the value of a semi-sovereign world federation with enforcement authority. The impromptu press conference between U.S. President Trump and Ukraine’s President Zelensky on February 28, 2025 demonstrates the risks in countries being in a Hobbesian state of nature (i.e., not checked by any authority above them).

The full essay is at "On the Impact of Personalities on Diplomacy."

Is the Bhagavad-Gita Compromised?

Compared with Shankara’s non-dualist Advaita Vedanta theology, the Gita can be interpreted as a compromise between Shankara’s view and Vedic practices—essentially, between renunciation and ritual being done to get something. By this I do not mean to imply that the Gita is morally compromised; rather, I am using the word in the sense of reconciling different priorities and even relating seemingly disparate branches of a religion. In the Gita, Lord Krishna advises Arguna to fight in the upcoming military battle with equanimity as to the outcome, for attachment to desire and distancing pain both accrue karma, which in turn delays liberation. Prime facie, to be unconcerned with winning, or gaining economically, is morally superior to egoist pursuits. Superior to detached action may be the option not to fight or get rich at all, but instead to view the created realm as illusory and distance oneself even from being a doer or agent; earn enough to survive and otherwise try to come to know that one’s self is Brahman, which is Being itself, as conscious, bliss, and infinite. In straying from this, the Gita is not without problems. 

The full essay is at "Is the Bhagavad-Gita Compromised?"

Poverty Impeding Development

In the 1980s, the advent of some newly-industrializing countries (NICs) in east Asia, such as Taiwan and South Korea, was generating excitement around the world that the gap between the least developed countries (LDCs) and the developed countries (DCs) then had a viable bridge through foreign direct-investment; that is, what had been a dichotomy was becoming a spectrum. The hope that globally-circulating capital might raise even the LDCs out of poverty. Of course, there was scarce any thought that the combined pollution of an economically developing world would raise global air and sea temperatures above 1.5C. Human beings are too near-sighted for that, and, of course, there is the allure of profits and higher salaries and wages. Also, the sheer inexorability, or stubborn persistence, of poverty in scaring off rather than being lifted up from foreign-direct investment may have been minimized by the hope. Roughly forty years later, Oriana Bandiera of the London School of Economics spoke on the theory that economic opportunities are impacted by how much wealth a person has at the outset—the alternative theory being that the opportunities are just as good for the poor as for the rich because differences are due to exogenous (i.e., outside) factors. The micro-level condition of a country’s poor impacts the attractiveness of a country to foreign direct-investment.

 

The full essay is at "Poverty Impeding Development."

Obsession

Brian De Palma’s film, Obsession (1976), harkens back to Hitchcock’s film, Vertigo (1958) primarily in that resemblances between a character-contrived myth, or story, and the closely related (though different in key respects) social reality in the film (i.e., what’s really going on in the film’s story-world) trigger perplexed reactions for the character being duped by other characters in the film. I thought she died, but there she is . . . or maybe that’s another woman who looks like her—so much so that I believe I can will the woman to be her. The human mind may be such that it convinces itself of even a supernatural explanation rather than admits to have been fooled by someone else’s cleverness. At the very least, doubt as to what is really going on can be stultifying. The human mind is all too willing obviate its uncertainty by either resorting to a supernatural explanation or making something so by force of will, as if believing something to be the case is sufficient to make it so.

The full essay is at "Obsession."

Religious Vision Beyond Intellect: The Case of Hinduism

Can we think our way to religion, or does religious experience transcend cognition (i.e., thought)? Closely related is the question of whether theology is just a special case of philosophy or another domain altogether. The pivotal chapter 2 of the Bhagavad-Gita saga in Hinduism can be interpreted in favor of the latter: gnostic vision of the divine, such as of Krishna showing his fullness later in the myth to Arjuna, may launch off from the intellect, but without continuing as an intellectual pursuit once the threshold of religious experience is reached. By analogy, we can see the edges of a black hole in space, but we can’t see beyond its threshold, within the hole because light cannot bounce back out given the magnitude of the intense gravity that a black hole has. Similarly, a deity can be thought of as intense being—so dense that we mere mortals can only gasp in wonder when we are presented with something so far beyond the limits of human perception, emotions, and cognitions, hence the intellect too.

The full essay is at "Religious Vision Beyond Intellect."

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."