Anti-Social Facebook Managers Addicting Children on Social Media

Rowan Williams, formerly Archbishop of Canterbury, spoke out repeatedly on the innate social nature of human beings. Before we can talk, we are talked to. Social interaction is firmly rooted in human nature as well as how we are constituted in groups and societies. Whereas Williams called for more compassion to emerge out of our social nature, a political realist might point out that we don’t have to look very closely to find a power-dynamic existing in practically any group. Nietzsche argues in Genealogy of Morals that exploitation naturally exists in how we as a social species are constituted because the will for power is the strongest human instinct. This motive can operate stealthily as compassion and even altruism. The Jansenist priest, Pierre Nicole, wrote an essay in 1677 to point out that what we moderns call enlightened self-interest is nonetheless rooted in self-love even when it is extended in acts of compassion that appear to spring solely from other-regard. On August 26, 2026, a landmark settlement was announced to end a trial in which 47 U.S. member states sued Meta, which owns and operates Facebook. Regardless of whether Meta executives agreed to pay $17 billion just to get rid of the bad publicity or because the accusations were true, the dollar figure alone suggests that Facebook’s management had indeed been intending to manipulate children by addicting them to feeds.  In other words, the company had been short on compassion even under the rubric of social media. Nietzsche would not have been at all surprised at such power being played to extract value from human beings under stealth.

The full essay is at "Anti-Social Facebook Managers Addicting Children on Social Media."

Murder on the Orient Express

If viewers can get past Hercule Poirot’s extraordinarily long (and awful) mustache in the 2017 film, Murder on the Orient Express, listening closely to some of the detective’s choice observations on human nature and ethics can deliver philosophical dividends. Indeed, Poirot admits to being able to see the world only as it should be, which enables him to detect even small physical (and psychological) aberrations, even concerning eggs for breakfast, and so he has become, as he unabashedly states, the world’s best detective. After having solved the case on the stopped train, however, he realizes that even his “gift” at detection is not fully in line with how things should be, and so he compromises with his austere ethical standards because he finds himself in a “gray area,” ethically speaking.

The full essay is at "Murder on the Orient Express."

Strange River

Not every film has an implicit Thoreau signature reflective of the nineteenth-century Romantic turn from the age of Reason. Not every film brings to mind the Romantic painter, Joseph M. W. Turner (1775-1851), whose painting of nature’s green growing over classic Roman pillars as if to say, nature has the last word. The European film, Strange River (2025), is such a film. The key to making these connections lies not in the film’s dialogue, but, rather, in Jaume Muxart’s consistent choice to direct the film by ending several scenes with elongated camera-shots of nature. This leitmotif has Thoreau’s Walden Pond written all over it and is an implicit critique of rationality.

The full essay is at "Strange River."

Israel in Lebanon: On the Hubris of Hatred

Hatred warps reasoning as well as ethical judgment along the lines of a warped time-space fabric around a large mass. In other words, the sheer gravitational pull of self-centeredness can bend both thought and judgment. As essentially egoist, this phenomenon can itself be considered to be unethical, for what are actually equivalent ethical harms are perceived as unequal at the expense of other people or peoples. Even though Israel’s military attacks in, and invasion of, Lebanon in 2026 could be said to be in violation of international law, Israel’s national security minister said on June 19^th that all of Lebanon must burn because four Israeli soldiers had just been killed in combat when their tank was hit near Kfar Tebnit. The official’s statement is significant in that it lays bare the false equivalence of the lives of four Israelis and the entire population of Lebanon. The warped judgment and related ratiocination behind such a baseless equivalence can be grasped from the standpoint of utilitarianism.

The full essay is at "Israel in Lebanon." 

Iván & Hadoum

As the protagonists in the film, Iván & Hadoum (2026), neither Iván nor Hadoum, who fall in love, are heterosexuals even though by all appearances, save the long surgical scares under Iván’s former breasts, the couple is a man and a woman, and indeed Iván psychologically identifies himself as a man and Hadoum is a woman both biologically and in how she sees herself. To claim that Hadoum is heterosexual simply because Iván views himself as being a man, even though Hadoum is sexually attracted to Iván’s vagina, would be utter ideological nonsense. Besides being gay or bisexual, and thus easy targets for discrimination by agriculturalists in southern Spain, the two people are of different national origins, for Iván was born in Spain whereas Hadoum’s family hails from Morocco. Additionally, Iván is Caucasian whereas Hadoum is an Arab, and Iván is Christian whereas Hadoum is Islamic. Even in terms of labor-management relations, the couple is ripe for division by other people, for Iván is on a management tract—the warehouse being still owned by his uncle Manuel—whereas Hadoum is a greenhouse/warehouse worker, and a disgruntled one at that. It would seem that Ian de la Rosa has written and directed a film in which many ethical tropes are in play; which one is subject to the most unethical harm goes unanswered. Even so, by including unethical conduct on all of them, the film takes a step in the direction wherein audiences can think philosophically in weighing the ethical harms relative to each other.

The full essay is at "Iván & Hadoum."

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."

Congressional Subpoenas: The Case of the Clintons

The rule of law is absolutely essential to a representative democracy being able to endure even as strong personalities in public office may seek to bend or even dismiss law for their own purposes. The notion that anyone subject to law gets a pass according to one’s own discretion and power is toxic to a republic being regarded as fair. Just as everyone has a right to due process in legal proceedings in the U.S., no one is above the law there. This applies to former presidents and secretaries of state, and thus to Bill and Hillary Clinton. Their written statement in refusing to recognize a Congressional subpoena as valid—a presumptuous stunt to be sure—reveals that they held the presumption of being able to decide whether a law to which they were subject was valid. This presumption could also be seen when Bill Clinton occupied the White House, for he deliberately lied under oath, “I did not have sexual relations with” Monika Lewinski even though she had performed oral sex with him in the Oval Office when she was a White House intern. My point is that the underlying pattern is clear with respect to a lack of regard for law itself (even though both Clintons went to Yale’s law school) and the presumption of setting oneself in the position of invalidating law to which one is subject. That Bill Clinton was no punished with incarceration in the 1990s was unfortunate even for him and his wife as they were not afforded the opportunity to learn a lesson.

The full essay is at "Congressional Subpoenas."

Distortions of Political Perspective in Foreign Affairs

When the human mind becomes too affixed to a political ideology, rather it is “right,” “center,” or “left,” one way that the excessive attachment can be seen by other people is by perspectival distortion. A very basic illustration of this cognitive-perceptional lapse is when someone claims that only X but not Y is problematic even though both X and Y can be criticized using the same or even related criteria. Besides the fact that ideology is inherently partial rather than wholistic, “sins of omission” concerning X or Y (but not both) due to a cognitive-perspectival distortion, which in turn comes from the partiality of any ideology, can easily be viewed as unethical in virtue of being patently unfair as well as self-serving, ideologically. This very abstract paragraph sprang from news reports of U.S. Senator Linsey Graham referring to Iran’s Khamenei as a Hitler-figure while giving Israel’s Netanyahu a pass even though by January 11, 2026 when Graham spoke, the large-scale killing and suffering of a people had easily dwarfed the few thousand Iranian protesters who had been killed on the street. Even mentioning an equivalence would have been sufficient in terms of which leader comes closer to being a 21^st century Hitler. As a result, the U.S. senator’s credibility undoubtedly took a hit—except, interestingly, to people sharing the senator’s foreign-policy ideology. This too flags political ideology itself as problematic for the human mind.

The full essay is at "Distortions of Political Perspective." 

Guidelines Puffed Up as Law: Should under the Subterfuge of Must

During the coronavirus pandemic (2020-2022), Arizona’s Ducey administration allowed bus and light-rail employees to go maskless even though they were in close contact with the public. Bus drivers were even getting sick. The “rationale” of the Phoenix transit authority was that the federal regulation is “just a mandate.” Because the word mandate means “an authoritative command,” the rationale that being a mandate renders a law or government regulation as optional can only be spurious at best; this is a case of arrogant ignorance that can’t possibly be wrong about itself in the member-state that ranked 49^th out of 50 on public education. As an authoritative command, a law, even as implemented in regulations, has what Kant called necessity in that law itself cannot be bent; it stands firm in itself as law. In contrast, a guideline connotes flexibility rather than necessity. It follows that enforcement must pertain to laws (including regulations) but not to guidelines. I contend that what are commonly referred to as international laws are actually international guidelines. Such “laws” lack viable enforcement mechanisms and thus are actually guidelines for governments engaged in international relations.

The full essay is at "Guidelines Puffed Up as Law."

Rewarding Invaders with Profit: The Case of Russia in Ukraine

 Operant Conditioning in Psychology, the theory advanced by B. F. Skinner in the 1930s, holds that punishment and reinforcement can change behavior. Positive reinforcement is more likely than punishment to see a given behavior repeated. With regard to the U.S.-Russian plan announced in November, 2025, to end the war in Ukraine, E.U. officials were concerned that if Russia would benefit from the plan, Putin would be more likely to stage other invasions in Eastern Europe. Positive reinforcement financially could make invading profitable, a point that would not be lost on government officials of countries desirous of territorial expansion.

The full essay is at "Rewarding Invaders with Profit."

COP30: Is Symbolism Enough Amid Climate-Change?

With the U.S. fed up and only 100 governments left willing to attend COP30 in Brazil on combatting carbon-emissions and the related global warming, the question of whether the basis of the annual conference, voluntary compliance, is sufficient and thus should be enabled by the staged meetings. Even to continue to have the conferences annually can be viewed as part of a broader state of denial, given that the 1.5C degree maximum for the planet’s warming set at the Paris conference a decade earlier was by 2025 universally acknowledged by scientists to no longer be realistic; the target would almost certainly be surpassed. It is in this context that any progress from COP30 should be placed.

The full essay is at "COP30." 

Silent Night

The medium of film has an amazing ability to trigger emotions, even very strong ones, through dialogue, narrative, cinematography and sound. The suspension of disbelief, if achieved, renders the impact all the more complete. Dread, for example, can be conjured up even with another yet different emotion, such as joy, even in the same song. The medium is also capable of stimulating thought not only as viewers attempt to figure out unnecessarily convoluted plots, but also thinking more abstractly in philosophical or theological terms. Such abstractions, besides being implicitly or explicitly treated in the narrative, extend beyond the confines of a narrative and its story-world. “Life and death” is such a theme, as is whether the human soul is immortal. Less tantalizing, though arguably just as important for typically being overlooked, philosophy of mind (and philosophy of psychology), for which a strange, incomprehensible plotline is by no means requisite or even constructive, stands as a rich reservoir for filmmakers. Even though the question of life and death is central to the film, Silent Night (2021), which interestingly was made during the global coronavirus pandemic—there is even a “Covid Supervisor” listed in the credits!—a seldom-recognized vulnerability innate to the human mind may deserve top billing in that film. The group-think evinced by the group of friends at the house on Christmas Eve and perhaps a wider mass-hysteria only touches the surface of the problem in terms of the human mind. I contend that the star-attraction in the Christmas film rightly goes to the human mind’s vulnerability to presumption to the assumption of infallibility (and susceptibility to group-think cognitively and as in terms of power).  In the context of a group’s suicide pact, critical thinking in the sense of critiquing whatever assumptions are being held is so very important, yet it is only evinced by Art, a young boy, who is under unrelenting pressure especially from his parents to take a fatal pill before a “cloud” of toxic, climate-changed gases hits. 

The full essay is at "Silent Night."

Beyond Description, Atrocious, Inhumane: The New Normal?

“The situation for Palestinians in Gaza is beyond description, beyond atrocious and beyond inhumane.”[1] So wrote Antonio Guterres, Secretary General of the United Nations, on May 17, 2025. He could have been looking at films taken when the Nazi concentration camps were liberated in 1945 at the end of World War II. It was a shock to the world back then. The scale of the inhumane atrocity of over a million people living in rubble and starving by design in the next century raises the question of whether extreme inhumanity toward a group in searing hatred was becoming normalized, and thus tolerated by the world absent even a coalition of the willing to step in and counter what even democracy could inflict.

The full essay is at "Beyond Description, Atrocious, Inhumane."

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1. Antonio Guterres, Secretary-General of the United Nations, LinkedIn.com, May 17, 2025.

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."

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."

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 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."

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."

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."

Nuclear Power: Rendering War Too Dangerous in a World of Nations

Increasing integration of the global financial and business sectors and the global need to combat climate change by restricting carbon emissions are just two reasons why the impotence of the UN, which has not touched the doctrine of absolutist national sovereignty, has become increasingly problematic. The risk to nuclear technology in power-generation from war argues strongly for not only the obsolescence of war between countries, but also the benefits of transferring some governmental sovereignty from the nation-states to a global-level government, which the UN has never been. The case of the Ukrainian Zaporizhzhia nuclear power plant, the largest in Europe, in the midst of Russia’s invasion in 2024 is a case in point.

The full essay is at "Nuclear Power: Rendering War Too Dangerous."