Russian Bombs Usher Ukraine’s UN Address

Human nature itself must be attuned to walking out before a speech by political leaders who intentionally have enemy civilians killed and severely injured, and to being attracted to hear leaders who represent the victims. So, at the UN in September, 2026, many delegates at the UN’s General Assembly walked out before a speech by Israel’s Netanyahu, who was wanted by the International Criminal Court for crimes against humanity in Gaza (and arguably even in the West Bank), and Russia’s Putin did not even attend the opening session of speeches, whereas the address by Ukraine’s President Zelensky was to a full room. The contrast between Zelensky and the other two men could not be starker, and yet the UN was open to all three, serial violations of the UN Charter notwithstanding. The international organization can be said to have its legs wide open, and paradoxically to be impotent even with regard to enforcing its own charter. As a visiting research scholar at Harvard in 2025, I had the opportunity to speak personally with former UN officials, all of whom admitted that, given the vetoes in the Security Council, the UN itself could not even be reformed so the organization could even pass meaningful resolutions against a powerful member’s ally; something stronger at the global level would be needed if international law stood a chance of being enforced rather than merely given lip service. In 2026, even the notion of international law risked being relegated as an oxymoron, assuming that law itself—to be considered law rather than guideline or policy—requires a viable enforcement mechanism. To say that something is a law but is not enforced is to say that something really isn’t a law.

The full essay is at "Russian Bombs Usher Ukraine's UN Address."

Civil War

In the film, Civil War (2024), Texas and California have “tecaexited” the U.S., to use the European recondite ideological parlance for secession that began with “Brexit” in order to evade “seceding from the Union.” The U.S. president in the film repeatedly lies to the public that the secessionists are on the run; in actuality, as the film progresses, the three journalists, Lee, Joel, and Sammy, along with their young protégé, Jessie, eventually witness up-close the rebel military conquering the White House in order to shoot the president in the Oval Office. The film provides only scant clues as to the reason for the secession; the rebel who shots Tony, a friend of the three journalists, obviously detests foreigners and delights in “real Americans,” such as are from Colorado and Missouri. This could be a reference to Trump’s “MAGA” movement, so the film is possibly playing out Trump’s followers revolting; historically, on January 6, 2021, some of them rioted, though admittedly did not as a revolt so to topple the U.S. Government, but rather to make a statement by temporarily stopping Congress from counting the States’ respective electoral ballots for president. Even so, it is too great an inferential leap to conclude that the two States seeking to exit the U.S. in the film are MAGA, even though MAGA ideology and the “woke” ideology clashed in early (and mid) 2020s when the film was being put together. Rather than being about contending, violently clashing ideologies, the film is about how violent our species is when not suppressed by an overarching police presence that can act as a deterrent.

The full essay is at "Civil War." 

On the Startling Pace of Global Warming: Calculus Applied

I went to Yale to study for four years (and then to Wisconsin for four years for post-doc study under a Harvard scholar), after having completed a Ph.D. program elsewhere (and decades later I went to Harvard (including auditing coursework at Yale for one term) for 1.5 years of continued study in comparative theology and ethics, and independent research) because my education at my first university, that of Kansas, was so bad; that university, run by sophomoric Jayhawks, did not heed the value of retaining faculty financially once promoted from the assistant level, and the graduate students who were teaching undergraduates were not trained in pedagogy. Significant to my unsatisfactory education at the University of Kansas was my decision to switch to business administration and accounting “mid-stream” without any regard to the opportunity cost of foregone coursework in the humanities in the liberal arts. When I was teaching accounting on the side while studying at Yale a decade later, I finally received confirmation that I had indeed made a significant educational mistake at KU, for when some Yale College students petitioned Dean Brodhead to create a major in business, he replied in the Yale Daily News, “Let us educate you first; then go out and get trained.” This priority and sequence are both severely eclipsed at “state” or public, universities in virtually every U.S. state, whereas the E.U. does a better job of distinguishing institutionally knowledge from vocational skill. Even the teaching in the liberal arts at the University of Kansas was lackluster, though I probably would have still made the move to business had the teaching been good. In calculus, for example, the graduate-student instructor did not think it necessary to explain that a derivative refers to the changing rate of acceleration rather than to acceleration itself; his exclusive orientation was to calculating so as to get us to arrive at correct answers. We were like trained seals. The graduate-student instructor of Physics, who could barely speak English (but that didn’t matter to the department’s receptionist), also did not feel obliged to explain what the formulae mean. Why does force equal mass times acceleration? Missing from E=MC² was the point that energy can become mass (Higgs would not be discovered for decades though). Whereas questions of physics have remained less than pressing through my adult life, climate change has turbo-charged the significance of the derivative, for the rate of acceleration of climate change, as evinced in the heatwaves in the E.U. during the summer of 2026, had already been positive and was increasing both as a number and in value qua significance. The melting glaciers in the Alps indicated then that the pace of human-caused climate change was much faster than previously expected. My inability to “see the forest” instead of individual “trees” at Kansas regarding my own college education can be likened to our species’ inability (and refusal) to grasp the true significance of climate change as a threat to our species’ very survival, and certainly comfort.

The full essay is at "On the Startling Pace of Global Warming."

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."

Organizational Man: Refined or Repressed?

Friedrich Nietzsche’s ideal is the courageous, ancient Greco-Roman nobility, including the unashamed conquerors replete with self-confident will to power rather than shame at having vanquished formidable resistance. Rather than actually advocating that we return to the raping and pillaging that took place back then, Nietzsche wanted to depict modern, emaciated man as a contrast in order to turn the weakening of man around in Europe. Similar to Sinclair Lewis, who wrote his satirical novel, Babbit (1922) to showcase the utter vacuity of the middle-class businessman in America, Nietzsche laments “the reduction of the beast of prey ‘man’ to a tame and civilized animal, a domestic animal . . .”[1] By that he meant us: modern, enervated, and cultured incarnations of human nature relative to the full, untamed, and resilient lives of the ancient Greco-Roman conquerors. Having no knowledge of the lives that they lived in terms of full, unashamed and unconstrained will to power as will to living life with gusto, we scarcely realize the extent to which our societal institutions and vocational organizations box up our nature to that which is inoffensive and even polite even to competitors.

The full essay is at "Organizational Man."

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1. Friedrich Nietzsche, On the Genealogy of Morals, in Basic Writings of Nietzsche, trans. Walter Kaufmann (New York: The Modern Library1968), p. 478.

Selfishness and Damnation on the Boston Subway

Imagine a crowded, standing-room-only subway car during rush hour in Boston, Massachusetts. Even though many riders are standing, a seated passenger keeps his backpack on the seat next to his own seat. It would be difficult upon seeing such a blatant display of selfishness not make certain assumptions about the man’s values and character. I did, twice on Boston subway trains, as I stood looking at one young man, and then another on another train about a month later who was doing the same thing. Because many of the train operators in Boston ignore their training by slapping the brake lever backwards all at once rather than gradually just before abruptly stopping at a station-stop, standing can be perilous. Once I found myself running through half of a trolley car to re-establish my balance because the driver had applied the brakes too abruptly.  The inconsiderateness for the riders could easily be inferred, and from that, we could say that the reckless employees suffered from the vice of selfishness. The same can be said of the drivers’ supervisors, for whom the word accountability was not in the English dictionary. With so much selfishness delimiting intending benefits to others that are intended by one’s decisions and actions, moreover, a dysfunctional organization and even an enabling society can be inferred. Some Christian theologians have sought to relate the ethical vice of selfishness to the religious sin of self-love, which as Pierre Nicole made clear in the seventeenth century, is mutually exclusive with Christian love from compassion. Even amid such clear relationships, the ethical and religious or theological domains should not be fused as if the two domains were actually one. To view selfishness self-love as containing both ethical and theological implications and yet hold that the two domains are qualitatively different—each having its own unique aspects—is the goal.

The full essay is at "Selfishness and Damnation on the Boston Subway."

Dying

As a Jewish kid in Nazi Germany, Michael Roemer, a filmmaker who went on to teach documentary at Yale (I took Charles Musser’s seminar a semester after Roemer left), had to lie in order to survive. In making the film, Pilgrims Farewell, he wanted to get as close to the truth as a human can. He didn’t want to lie anymore. He wanted to deal with the real thing. In making the documentary, Dying (1976), he realized that the people whom he documented as they were dying were more real that what he was going through in his family in New York. Artists and their families pay, he remarked decades later at Yale. “I neglected my family; I was always working. Once I started, I had to make the film,” he said after a presentation of the film on dying. “The people dying knew something we didn’t know,” he added. The prospect of death apparently makes things incredibly real, before they’re not.

The full essay is at "Dying."

Record Global Warming and Carbon Emissions in 2023: Exponential Population Growth and Beholden Governments

I submit that not enough attention is brought to bear on the root of the warming of the planet: the huge increase in human population in the 20^th century. More attention could also be directed to the disconnect between the warming running up against the 1.5 Celsius limit agreed to by governments in the Paris Agreement in 2016 and the still increasing amounts of carbon emissions from humans. Finally, the culpability of governments in not being willing to touch economic growth or corporate interests warrants attention. It as if an adult steps on a weight scale and realizes, I’ve never weighed this much in my life, and then eats ice-cream that very night. Unfortunately, the diffusion of responsibility can inhibit governments, industries, and an electorate from having the sort of cognitive dissidence that an individual who has a record weight and then eats ice-cream—not even low-fat!—should have. Such dissidence should trigger changes in conduct. Even so, business and government are comprised ultimately of people and thus have been culpable and are thus blameworthy.

The full essay is at "Record Global Warming." 

On the Arrogance of Self-Entitlement during a Pandemic

In the midst of the 1918 Spanish Flu pandemic, libertarians in San Francisco, California objected to wearing face masks. Other people there were simply fed up with wearing masks by late 1918. The libertarians, who objected on the basis of rights, actually prevented the Board of Health from renewing a mandate to wear masks.[1] In early 1919, another spike in influenza cases there led the board to put a mandate in place. So in March of 2020, the failure of mass transits and retail stores to enforce physical distancing and the failures a few months later to enforce mandates on wearing face masks to reduce the spread of the coronavirus can be seen as recklessness (and fecklessness) that could have been prevented by looking back a hundred years. But could the willful disregard of store policies and local law both by customers and store managers have been prevented had business had heeded history? I contend that human nature, which had not changed in such a short time by evolutionary standards, played the heavy, or anchor.

The full essay is at "On the Depth of Selfishness."

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1. Kristen Rogers, “What the 1918 Flu Pandemic Can Teach Us about Coronavirus,” CNN.com, September 25, 2020.

The Plague, the Spanish Flu, and the Coronavirus: Equivalence and Progress in Infectious Diseases

History forgotten is history to be repeated, for evolution occurs over such vast oceans of time that for our purposes, human biological nature is fixed. Yet history kept fresh can permit progress such that the species is better equipped to combat problems such as pandemics. At the time of the coronavirus pandemic of 2020, serious comparisons to the Spanish Flu of 1918 and the Black Death of the fourteenth century were lacking in the American media, including by public health officials and government officials even as claims of vague equivalence were made. Such claims, I submit, were erroneous. In fact, they did more harm than good by instilling excessive fear in the population.

The full essay is at "Equivalence and Progress in Infectious Diseases."

26 Billionaires = 3.8 Billion People

In 2018, 26 billionaires owned the same amount of wealth as the poorest 3.8 billion people, worldwide, according to a study by Oxfam, an anti-poverty non-profit organization. In 2017, the number of billionaires was 43, so the trajectory of wealth distribution was one of continued concentration.[1] Since the 2008 financial crisis, the number of billionaires doubled by 2019 whereas the poorest half of the world saw its wealth decline by 11 percent. The trajectory being clear, the questions can be said to be why? and  how will it turn out? In this essay, I briefly attend to the first question by highlighting the intensifying contributions of enabling systems. 

The full essay is at "26 = 3.8 Billion People."

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1. Laura Paddison, “26 Billionaires Own the Same Wealth as the Poorest 3.8 Billion People,” The Huffington Post, January 20, 2019.

Oceans Arising on Edifices of Arrogance

A study published in late November 2012 in the journal Science estimates that the melting of ice sheets in Antarctica and Greenland had raised global sea levels by 11.1 millimeters (0.43 inch) since 1992. That represents one-fifth of the total sea-level rise increase in that period. Other contributors include the expansion of the sea water from warming, and the melting of glaciers, as for instance on mountains. In the 1990's, melting of the polar ice sheets in the Antarctica and Greenland was responsible for about 10 percent of the global sea-level rise, but by 2012 the effect had risen to 30 percent.[1] The study does not, however, uncover the underlying cause, or association, lying in a complexity in human nature itself. Our species has vaunted to the top of the food chain and leveraged a brain capable of engineering technological advances that would have seemed magical even just in the nineteenth century, and yet we seem hard-wired to accelerate our course to a self-destructive extinction. This lack of balance is reflected in the increasing extremes in the global climate. In this essay, I begin with the study and steadily work toward uncovering the underlying, subterranean culprit, which would go on to produce record-high carbon-emissions in 2017.

The entire essay is at "Oceans Arising on Edifices of Arrogance"

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[1] Gautam Naik, “Polar Ice Melt Is Accelerating,” The Wall Street Journal, November 30, 2012.

Pope Francis: Possessing Nuclear Weapons is Indefensible

Pope Francis said late in 2017 that the nuclear arms race had become irrational and immoral. The irrationality itself rendered even just the possession of nuclear weapons as immoral, according to the pope. Whereas past popes had recognized deterrence as a legitimator, both irrationality and the extent and “upgrading” of such weapons were factors in Pope Francis’s admittedly personal view. Yet was his basis only moral, or religious in nature?

The full essay is at "The Pope on Nuclear Weapons."

Homeless “Campers” Starting Wildfires: Outside the Social Contract

Nederland, Colorado. A town in Boulder County that had embraced marijuana dispensaries for profit, found itself just outside a wildfire that burned 600 acres in July, 2016. Two homeless men were charged with fourth-degree arson for failing to put out their camp fire. The townsfolk reacted in anger, pointing to the increasing number of homeless people in the nearby national forest. Officials had been forced to deal with “more emergency calls, drug overdoses, illegal fires and trash piles deep in the woods.”[1] Some residents urged the U.S. Forest Service to crack down on the homeless by imposing tighter rules on camping, or banning it altogether in certain parts of the woods most popular with the homeless. An analysis drawing on the political philosophy of Thomas Hobbes, a seventeenth-century English philosopher can be employed to reveal a broader perspective on the problem.

The full essay is at "Homeless Campers."

 

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1. Jack Healy, “As Homeless Find Refuge in Forests, ‘Anger is Palpable’ in Nearby Towns,” The New York Times, August 21, 2016.

Wall Street CEOs Suffering with Lower Pay: Self-Preservation or Greed?

As much as the titans on Wall Street pull in during a year, they still want more. It must be human nature. If so, nature may be at odds with narrowing economic inequality. Even as 2014's compensation figures show such a narrowing, I suspect that such a case is an exception rather than being indicative of a fundamental shift.

The complete essay is at “Wall Street CEOs” 

Little Women: Strong in Death and Love

Little Women (1994), based on the novel by Louisa May Alcott, can be thought of as a social history of civil-war-era New England—that is to say, the film captures what life must have been like on a daily basis. Yet the human predicament resonates and thus makes the film moving for viewers far removed from the world of the Marsh family in Concord, Massachusetts. In particular, the film confronts the viewer with the hard task of going on even with the emotionally heavy experience of loss.

The full essay is at “Little Women”

Son of God: Comparative Religion in Film

The 2014 film, Son of God, follows a familiar trajectory well-known to viewers who had seen films such as George Stevens’ The Greatest Story Ever Told (1965). Watching the Passion story yet again, I could not help but take note of the repetitiveness from sheer likeness. Yet one scene sticks out among the usual denouement—that scene in which Jesus in the wilderness, the high priest in the Temple, and the Roman Pontius Pilate with his wife in their chambers pray in their own ways and with differing assumptions about divine intent toward a petitioner. The interplay of petitions plays like a tutorial for the ears and eyes on comparative religion, found here even within a religion.

The entire essay is at “Son of God.” 

Leadership as Defined in a Mega-Church

Leadership is influence. This is the definition that the pastor of an evangelical Christian mega-church enunciated in a sermon that took up nearly the entire service on the Sunday morning of my visit. Parents, teachers, students, and artists—all and many others—the cashiers at Walmart—are leaders, according to the pastor. “You need to get over the hurdle,” he charged, “of thinking that leadership only applies to kings and people on stages.” As influence, leadership applies to virtually anyone—all of us. Populism was the real message. “A kingdom is actually any place of influence,” he added. Everyone is a king in his or her own kingdom by virtue of simply having influence.

The full essay is at “Leadership Is Influence”

Sinek's Ideological Leadership of Sacrifice: At What Cost?

In the world of journalistic and popular writers who double as motivational speakers, leadership is the proverbial rainbow into which practically any ideal can be subsumed. Unfortunately, the enterprise can be likened to a hot-air balloon that has lost its moorings. That is to say, the link between the aspirations and what they can actually deliver typically received little if any real attention, not to mention respect. In some cases, the promises of leadership motivational-speakers, or “coaches,” run up against, or ignoring outright, human nature itself. Ironically, as such leadership preachments are typically (and quite conveniently) oriented to upper-echelon corporate managers, or executives, Communism suffers from the same flaw: contravening human nature. Yet the leadership bubble continues upward, quite unabated by reality.

From: "Leadership as a Responsibility to Sacrifice"