The Pledge

Even though The Pledge (2001) is murder-mystery film, it is fundamentally a tragedy without regard to the murder. Jack Nicholson plays Jerry Black, a retired police investigator who loses everything because he is faithful to a pledge that he made to the parents of the young girl who had been raped and murdered by a serial killer. It is Jerry’s fidelity to the pledge that is highlighted throughout the film, and ultimately ends in his ruin. The film thus depicts what in Kant’s ethic is the ability of rational beings to be taken as promise-keepers bound by the promises we make as if they had the necessity of law.

The full essay is at "The Pledge."

Religion and Politics: On the Catholic Church’s Just War Theory

In the Gospels, Jesus is portrayed as an idealist, even other-worldly, from the standpoint of the political domain. To be sure, he knows how to alienate the Temple hierarchy enough to be put to death, but he stays clear of the Zealots in their militaristic rebelliousness against the Roman occupation. Give what it Caesar’s unto Caesar. The just-war theory developed by Augustine and Aquinas seeks to bring that gap—to make the idealist of the Gospels more relevant practically to the politics of international relations. To be sure, Jesus’s refusal to join the Zealots—symbolized by Jesus including Romans among those whom he heals—could be used to argue convincingly that attention to compassion for one’s enemy makes impossible even any just war. Jesus is just as idealistic in the story of the rich man who will not give up his wealth to follow Jesus—it is harder for a camel to get through the eye of a needle than for a rich man (who will not give up his wealth to follow God) to enter the Kingdom of God, whose very substance spiritually is epitomized by compassion to one’s enemies, according to the American theologian, Samuel Hopkins. So, Pope Leo was on solid ground in April, 2026 in the midst of the U.S.-Iran War when he emphatically insisted that Jesus would oppose any war—not just any unjust one—but where does that leave the Catholic Church’s just war theory as promulgated by two theological giants, Augustine and Aquinas?

The full essay is at "Religion and Politics."

Religiosity among Young Republican Men: An Escape from Homosexuality to White Privilege?

Idealism may exist especially in young adults because they have not experienced decade upon decade of the intractability of a deeply flawed social, political, and economic world’s status quo, which typically permits only incremental change. Zealous optimism can be expressed in a variety of domains, including religion, social issues, and politics. For example, political group-affiliation can stimulate a more intense devotion to religion, and vice versa. Even a passion on social agendas can translate into increased religiosity, and the latter can overreach onto the former. It can be asked of such instances whether the religiosity is genuine, or merely transferred energetic enthusiasm from another domain. The upsurge in religiosity among young Republican men polled by Gallup in the mid-2020s may be more political than religious. Relative to the growing numbers of non-religious-affiliated people in the U.S. as well as the E.U., the uptick among young Republicans should be put into perspective.

The full essay is at "Religiousity among Young Republican Men."

UCLA Police: Targeting Black and Hispanic Local Residents?

The importance of demarcating a university’s campus from a municipality became more important once universities created their own police departments, which are distinct from a city’s police department both in terms of mission and democratic legitimacy. From the standpoint of a police department, being subject to a university’s administration is qualitatively different than being a department under a democratically-elected mayor and city council. I contend that in terms of how university-police employees treat Black and Hispanic local residents, this fundamental distinction is crucial even though it is seldom made. UCLA, located in the Westwood area of Los Angeles in California, is a case in point. So too—and even more so, is the private Yale University, located in New Haven in Connecticut.

The full essay is at "UCLA Police."

E.U. States and US Economies Compared Economically

Even in reporting and analyzing seemingly-objective economic data for comparative purposes, political ideology can creep in if that instinctual urge is powerful enough. Even in comparisons of political entities that are on the same level (e.g., city, region/province, kingdom, empire), “word-games” can be used to suggest that the republics being compared are on different political levels. The use of linguistic subterfuge is, I submit, underhanded and based on a stubborn refusal to admit to oneself that the two or more political entities being compared are indeed on the same level, rather than one being higher than the other. In the case of comparing GDP and GDP per capita between E.U. and U.S. states, the very fact that the states are being compared to each other, rather than a state in one union to another union (as if a state in one political union were equivalent to another union of states—a category mistake to be sure!), means that the respective states are in fact equivalent even though different labels are used according to whether a given state is in one union or another. In arguing these points, I shall juxtaposition the respective labels to highlight the absurdity of using different labels for ideological purposes.

The full essay is at "E.U. States and U.S. Economies Compared Economically."

Distinguishing Theology from Ethics: A Critique of Waging War

Whereas an ethical critique of war appeals to an ethical principle, typically that is against humans being harmed, especially the innocent, a theological critique can be based on a divine degree or on the nature of the divine in contradistinction to human nature as anything but. That is, a distinctly theological critique of war itself or people who wage war is typically based on some obfuscation of the divine and human wherein the latter has sought to appropriate divine nature or attributes to what is in Nietzsche’s famous phrase, human, all too human. Although Kant’s “kingdom of ends” formulation of his categorial imperative looks a lot like Jesus’s Golden Rule, for example, offending rational beings by treating them only as means to one’s own goals is distinct from offending God by violating the divine command of universal benevolence, or “neighbor love,” which is Jesus’s second commandment, which is like unto the first (i.e., to love God). Having probably just now lost, or “blown away,” just about every normal reader, I want to illustrate my point of distinguishing the ethical from the theological by analyzing pertinent comments made by Pope Leo, the first Midwestern (Illinois) pope, in April, 2026.

The full essay is at "Distinguishing Theology from Ethics."