Enemy

Villeneuve’s film, Enemy (2013), is ostensibly about two men who look alike (they are played by the same actor). Jake Gyllenhaal plays both Adam and Anthony. That both characters have the same frontal scar in the same bodily location signals that the identity goes beyond the possibility that they are identical twins. The identity topic in philosophy of mind is thus salient in the film, and this has invited several commentators to delve deeply into psychological analysis to suggest that Adam is a figment of Anthony’s subconscious, or vice versa. The film does not make clear what exactly is real and what may be a character’s mental construction. Suffice it to say that the film is very difficult to comprehend. Even when Anthony’s wife appears to Adam/Anthony as a giant spider at the very end of the film, it is only conjecture to assume that the spider represents the heaviness of constraint in being in a relationship of commitment rather than anything goes—the latter being inconsistent with a real relationship. The film presents the viewers with intimations of philosophy of mind and more directly of relationship ethics; these two domains play off each other.

The full essay is at "Enemy." 

The Imitation Game

Films in which philosophy of mind is salient may, like films in which metaphysics is reconfigured, run the risk of not being understood. The Matrix (1999), however, depicts solipsism (or, “mind in a vat”) in a way that viewers could grasp the philosophy without much difficulty. Dialogue, image, and narrative all contribute to give audiences a coherent sense with which they can go on to look at their daily lives as if they were illusory rather than real. Sixteen years later, The Imitation Game (2015) brought to audiences a salient question that would become more pressing during the AI revolution: How does the human brain’s thinking differ from a computer’s thinking?

The full essay is at "The Imitation Game."

Global Warming Accelerating

When I took calculus in my first college-degree program, the graduate-student instructor didn’t bother to tell the class that a derivative signifies changes in the rate of acceleration. A derivative is not the rate itself, but, rather, the change in the rate—something much more difficult to detect empirically, as in watching an accelerating car. Formulae were the instructor’s focus, as if they constitute ends in themselves. By the time the climate numbers for 2025 came in, scientists could confidently say global warming was accelerating. The rate itself may have been increasing (i.e., a positive derivative), but attention to that by the media would have taken an educational reform as to how calculus was being taught. We think in terms of speed and acceleration. In this respect, we may be deficient in climate change itself as it has been unfolding. More decades than I care to admit had passed by 2025 since I had that course in calculus; only now can I say that I have used the math, albeit theoretically rather than via formulae.

The full essay is at "Global Warming Accelerating." 

Skepticism within Religion: A Prescription for Epistemological Humility

We tend to separate religion from skepticism, and we associate science with evidence even though of religion and science, only science is open to revision. Kierkegaard remarked that there is something absurd about religious belief, and yet a religionist should believe, and even without any evidence to back up the absurd. In fact, in the early-modern period in the West, religious belief was often assumed to have a higher epistemological status than philosophy and science even though the latter two are supported by the strictures of reason and the support of empirical evidence, respectively. I submit that it is precisely to the extent that religious beliefs are held to be certain that we should be modest about them in terms of what we can know. According to Peter Adamson, religions were once very open to skepticism, whereas the Aristotelian philosophers were certain of their epistemological certainty. Considering that varied assumptions have been applied by philosophers to their craft, they should be weary of their own claims of having achieved epistemological certainty. I contend that religionists should get back to being more tolerant of, and even invite skepticism, even within their own minds. Being humbly aware of falling short, both as an individual and as a species, of grasping true religious knowledge as it is, undeluded by our own limitations (e.g., opinions), is rarely the case as religionists make declarations as if with epistemological certainty.

The full essay is at "Skepticism within Religion." 

AI on Falling in Love: A Potential Course

In the film, Wall-E (2008), a robot “falls in love” with another, whose anthropomorphic pronoun is she/her rather than it as is fitting for a machine. As a robot does not have genitalia, neither the masculine or feminine single pronoun applies, and because a robot is an entity, the plural pronouns also do not apply. Word-games aside, the more substantive and interesting matter of whether a robot, and even AI (i.e., machine learning), can (or could potentially) understand the phenomenological experience of falling in love, and, whether yes or no, be able beyond mere prediction to match couples who would fall in love were they to meet. A college course on these questions, especially with relevant films including Wall-E and The Matrix being assigned, would be incredibly popular and capable of tremendous mind-stretching. 

The full essay is at "AI on Falling in Love."

The Summer Solstice: Astronomy Is Not Meteorology

It boggles the mind that the same meteorologists who know that June, July, and August days are counted when calculations are made on the average temperature for summer nonetheless broadcast the summer solstice that falls three weeks into June as the first day of summer. To do so in the context of weather forecasts is nothing short of intellectually dishonest. To an unfortunate extent, those meteorologists may simply be following the herd of tradition at the expense of thinking for oneself. The human brain is suited for much more than a herd-animal mentality.

The full essay is at "The Summer Solstice."

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."

The Pope on AI: On the Ethical (Rather than Religious) Dimension

In June, 2024 at the international political meeting of the G7, a group of seven industrial nations, the head of the Roman Catholic Church, Pope Francis, spoke on the ethical dimension of artificial intelligence, or machine-learning. Regarding what the Pope called the “techno-human condition,” machines capable of AI are yet another manifestation of human propensity, which our species has had since its inception, to use tools to mediate with the environment. Although tools can be thought of as an extension of our arms ad legs, it is important to distinguish the human from the machine, even as we posit human characteristics onto some advanced machines, such as computers. In the film, 2001, the computer Hal sounds human, and may even seem to have human motivations, but any such attributions come to an abrupt end when Hal is shut down. To say that Hal dies is to commit a basic category mistake. It would be absurd, for example, to claim that Hal has an after-life. So too, I submit, is there a category mistake in taking the Pope’s talk on the ethics of AI as being religious in nature. Just as it is easy to imprint the human mind on a machine-learning computer, it can be tempting to superimpose the religious domain onto another. The Pope overreached in arbitrarily bringing in religious garb on what is actually an ethical matter in the “techno-human” world.

The full essay is at "The Pope on AI."

Koko the Gorilla Meets Mr. Rogers

Koko, a western lowland gorilla held in captivity, learned over 1,000 signs from American Sign Language, and achieved a "sophisticated understanding" of spoken English by the age of 44.[1] Research has uncovered, moreover, that "gorillas may be capable of complex vocal behavior that defies previous beliefs about their communicative abilities."[2] In other words, the species is able to have a spoken language. Even though humans branched off from chimpanzees rather than gorillas 7 million years ago (our own species, homo sapiens, began 1.8 million years ago), the findings are hardly surprising; after all, whales and dolphins communicate by making distinct sounds. Even so, the prospect of being able to carry on a "conversation" with a member of another species is astounding. Gorillas like Koko might one day be able to tell us what it is like to be a gorilla. Ironically, we might learn more about our own species in the process. 

Koko teaching Mr. Rogers the sign for love.

The full essay is at "Koko the Gorilla."

1. Carolyn Gregoire, "Apes May Be Much Closer to Human Speech Than We Realized," The Huffington Post, August 15, 2015.
2. Ibid.

The Age of Adaline: Death as No Longer Inevitable

In The Age of Adaline (2015), the age-old “fountain of youth” leitmotif springs forth yet again. In this incarnation, Adaline is forced to come to grips with the fact that everyone around her, including her daughter, is aging even as Adaline herself does not. A strong electromagnetic has altered her genes such that her cells do not divide at slower rates as they age. As she becomes aware of the repercussions, we in turn can marvel at what may be just decades away scientifically concerning the expected human life-span. In short, when the film came out, scientists were already openly discussing whether death itself may no longer be inevitable for human beings.

The full essay is at “The Age of Adaline.”

The Imitation Game: Machines Imitating Man?

What does it mean to understand something? Put another way, what counts as understanding? The film, The Imitation Game (2014), touches on the question of whether machines (i.e., computers) can think, but the film falls needlessly short in pursuing the question. My aim here is to show how film can be more substantive along philosophical lines without sacrificing on entertainment value.

The full essay is at “The Imitation Game.”