Is Europe in Civilizational Decline?

Does the E.U. itself instantiate a decline in European civilization? So says a National Security Strategy for the United States released by the Trump administration in December, 2025. That report also claims that migration to Europe was in the process of causing European nations to face “civilizational erasure.” That is to say, the European nation-state was by the end of 2025 facing existential threats due to the E.U. and migration. The report also highlights the loss of democracy in Europe, due both to the E.U. usurping the governmental sovereignty of the states and the clamping down on voices on the right in Europe. I contend that the report contains a sufficient number of fallacies that it can reasonably be dismissed as bias ideology under the subterfuge of national security.

The full essay is at "Is Europe in Civilizational Decline?"

Russia’s Bottom-Line on Ukraine

As American, Ukrainian, and Russian negotiating delegations were flying around the world in early December, 2025 to conduct various negotiating sessions, all the while without the presidents of Russia and Ukraine meeting, it was difficult for bystanders to keep an eye on the proverbial ball as it was being kicked around by offers and counter-offers, and complicated by the high-profiled presence of the businessman, Jared Kushner, who happened to be married to one of U.S. President Trump’s daughters. Kushner was also highly visible in the negotiations on Gaza, which almost certainly included real-estate development. To be sure, commercial and investment deals can easily remain subterranean while the public discourse stays on the political relations between nations, and even just the latter may lack transparency. Democratic accountability in democratic republics as concerning the conduct and results of foreign policy can be difficult. Especially difficult to gauge was the hand being closely held by Russia’s President Putin. I contend that his willingness to negotiate was consistently overestimated by the West and Ukraine.

The full essay is at "Russia's Bottom-Line on Ukraine." 

The Master

In The Master (2012), Lancaster Dodd tells Freddie Quell, the man whom Lancaster wants to cure of alcoholism and mental illness, “I am a writer, a doctor, a nuclear physicist, a theoretical philosopher, but above all I am a man.” Given Lancaster’s presumption of infallibility concerning knowing that every human soul has been reincarnated even for trillions of years, the end of the line would more fittingly be, “I am a man above all (others).” With regard to being a physician, Lancaster comes up short because he underestimates the medical severity of Freddie’s alcoholism and his likely psychotic mental illness. Upon being released from jail, Lancaster should realize that Freddie’s rage and temper-tantrum in his jail cell evince mental illness of such severity that it is lunacy to suppose that the patient can be cured by walking back and forth in a room between a wall and a window and being sure to touch both, and by saying “Doris” over and over again in a dyad with Lancaster’s new son-in-law. In fact, Lancaster actually encourages Freddie’s alcoholism by asking that Freddie continue to make his “potion,” which contains paint-thinner filtered through bread. It is not Lancaster, but his wife, Peggy, who puts a stop to the “booze.” From her sanity, both that of Freddie and Lancaster can be questioned. That Lancaster is the Master of a religious cult, or “movement,” renders his mental state particularly problematic.

The full essay is at "The Master."

A Reparations Loan or Common Debt: Undercut by State Rights

“State rights” was a common refrain by the eleven U.S. member states who sought to exit in 1861; the underlying fear was that the exclusive competencies, or enumerated powers, of the U.S., combined with the numerous accessions of new states, were already compromising the power of the eleven states to protect their economies from “encroachment.” In 1858, for instance, a tariff disadvantageous to those economies had been passed in spite of the “Southern” objections in the U.S. Senate. Had each member state had a veto, rather than just the ability to filibuster, the eleven states would have been able to protect the viability of their respective economies from encroachment by the Union. To be sure, the state rights claim that the U.S. was still just a bloc, as had been the case from 1781-1789 under the Articles of Confederation, was sheer denial, for the U.S. Constitution instituted a new kind of federalism—partly national, partly international—based on dual sovereignty, wherein both the member states and the Union have a portion of governmental sovereignty. It is this form of federalism, “modern federalism,” that the Europeans adopted in creating the European Union because the E.U. has exclusive competencies. But whereas the shift made by the Americans in the eighteenth century left the state-veto behind at the Union level, the Europeans retained the veto, which at the very least works against the effective operation of modern federalism. The arduous and much delayed task on a reparations loan for Ukraine in spite of the self-interested objection—and thus promised veto—of one state is a case in point. Even the alternative of the E.U. issuing debt faced state-level opposition, as was the case in the U.S. in the 1790s, but in that case, the self-interested states that were relatively clear of debt could not stop the issuance because none of those states could wield a veto at the federal level. This is important because back then, the American states were still widely viewed as countries by their respective inhabitants. “I must fight for my country,” General Lee told Lincoln in 1861, referring to Virginia. A refresher on American history could help Europeans cross the Rubicon to a more internally consistent modern federalism. Whether Euroskepticism or States’ Rights, the ideology, as etched into the E.U.’s Basic Law, is responsible for Van der Leyen’s headaches in getting the E.U. to put Ukraine in a position of strength against the Russian invaders.

The full essay is at "A Reparations Loan or Common Debt."

We Don’t Have Another America: Ukraine on the E.U.

On America’s Thanksgiving Day, 2025, Dmytro Kuleba, a former foreign minister of Ukraine, was asked whether Ukraine’s government officials could trust American officials negotiating with the Russian officials, given the fact that Steve Witkoff, the U.S. Envoy at the time, had recently been caught coaching Kirill Dmitriev, a top Russian official, on how to get U.S. President Don Trump on the side of Putin even though the ongoing Russian invasion of Ukraine was still in violation of international law, which, by the way, trumps historical reasons, such as a lost Russian empire. Stalin’s forced famine in Ukraine during the 1930s would seem to nullify any imperial claims from the past. Kuleba relied to the journalist’s question with, “Not really, but we do not have another America.”[1] He was really giving Europe a wake-up call, but the problem there was not a lack of consensus, but a structural deficiency in the federal system of the European Union.

The full essay is at "We Don't Have Another America."

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1. Mared Gwyn Jones, “European Decision-Making on Ukraine ‘Embarrassing,’ Former Foreign Minister Kuleba Says,” Euronews.com, November 27, 2025.

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."

On Harvard's Inner Elite: The Case of Larry Summers

Should instructors themselves lead righteous, moral lives if they are going to be allowed to teach college students? Does the character of a teacher matter? Should a professor be inclusive rather than exclusivist? These questions are distinct from the much more easily answered question of whether convicted criminals should be allowed to teach college students. Harvard’s Larry Summers, the last U.S. Treasury Secretary of the Clinton presidency, a president of Harvard University, and a professor there, came to personify these moral questions in November, 2025 after Congress released a trove of Jeffrey Epstein’s email exchanges with Summers. Besides resigning from the board of OpenAI, Summers attempted to continue teaching, but then suddenly announced that he was taking a leave of absence from Harvard even though the semester had just a few weeks remaining (including Thanksgiving break). If as I suspect Harvard’s administration pressured him to bow out, at least temporarily in a leave of absence, the irony would be that such a sordid organizational culture casted one of its own kind away. I contend that Summers’ case at Harvard is more complex than first meets the eye.

The full essay is at "On Harvard's Inner Elite."

Pope Leo on the Cinema: A Distinctively Religious Role?

As “part of the Vatican’s efforts to reach out beyond the Catholic Church to engage with the secular world,” Pope Leo spoke with actors and directors on November 15, 2025 about the ability of film “to inspire and unite.”[1] He spoke to the filmmakers about film itself as an art, and what it can do socially. What it can do in a distinctively religious sense was oddly left out. I submit that leaving out how film can contribute to spirituality wherein a transcendent is explicitly included, while instead discussing the social functions of film not only limits the potential of film, but also ironically marginalizes a significant potential of film ironically in the pope’s own field.

The full essay is at "Pope Leo on the Cinema."

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1. Nicole Winfield, “Pope Leo XIV Celebrates Cinema with Hollywood Stars and Urges Inclusion of Marginal Voices,” APNews.com, November 15, 2025.

My Name is Bernadette

The film, My Name is Bernadette (2011), focuses, almost as an obsession, on the question of whether the girl “actually” saw the Virgin Mary in a series of visions at Lourdes. All too often, miracles are treated as ends in themselves, rather than as pointers to something deeper. Even the girl in the visual and auditory (albeit only to Bernadette) apparition identified itself only in terms of a supernatural miracle, the Virgin Mary’s Immaculate Conception. I contend that Bernadette’s awe-inspiring spirituality visually conveyed on screen, and Monsignor Forcade’s spiritually-insightful advice to Bernadette as to her functions in her upcoming life as a nun is more important than the miracles, even from the standpoint of religion. In other words, the story-world of the film, which is based on the true story of Bernadette at Lourdes, is a good illustration of a what happens when everyone in a large group of people reduces religion to science and even metaphysics and misses the sui generis (i.e., unique) and core elements of religion. Such is the power of group-think that conflation of different, albeit related, domains of human experience can remain hidden in a societal blind-spot. Not even the film makes this blind-spot transparent.

The full essay is at "My Name Is Bernadette."

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." 

Empire-Scale Representative Democracy: The American Presidency

On the very day in which a health-care company’s executive collapsed in the Oval Office, with U.S. President Trump being the only person in the group standing and looking away in what looks like callous disregard instead of compassion or empathy, that president directed his Administration to appeal a federal judge’s ruling that the U.S. Government had to fund food-assistance, or SNAP (formerly “food stamps”) completely for the month in spite of the "government shutdown." On the next day, the Trump Administration demanded that the member-states that had just paid out full November benefits to SNAP recipients “’undo’ full SNAP benefits paid out under judges’ orders” because the U.S. Supreme Court “stayed those rulings.”[1] The photo of Trump literally looking the other way while everyone else in the Oval Office is bending over the collapsed man out of concern perfectly aligns with his lack of concern for Americans going without food due to the sudden stoppage of money for food without notice. That many employees of the U.S. Government who had been laid off without pay since earlier that November would be especially reliant on food-assistance money precisely because they were no longer obtaining income (or else they were receiving unemployment compensation at less than full pay) could be understood to be a matter of callousness rather than moral sentiments from Trump simply by looking at the photo.

The full essay is at "Empire-Scale Representative Democracy."

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1. Scott Bauer and Nicholas Riccardi, “Trump Administration Demands States ‘Undo’ Full SNAP Payouts as States Warn of ‘Catastrophic Impact,’” The Associated Press, November 9, 2025.

Gladiator

Even though it may be tempting to summarize the virtues of ancient Rome as “might makes right” because of the emphasis, which is even in the Latin language, on fighting armies and repressing rebel populations, the virtues did not reduce to those of war. In fact, such virtues, as Nietzsche suggests in his texts, can serve as a refresher for our species as it has “progressed” through the centuries since the Roman Empire existed. Even though the film Gladiator (2000) contains much mortal combat albeit contained in coliseums rather than unrestrained on battle fields, at least three clusters of virtues can be gleamed and articulated as alternative “schools” of virtue ethics. This is not to say that all three are equally valid, however. The virtues cherished by the Emperor Commodus, for instance, are arguably inferior ethically to those of his father, Marcus Aurelius, and even those of the gladiators.

The full essay is at "Gladiator." 

The E.U. without Enlargement: An Oxymoron?

The political debates concerning the accession of candidate states such as Texas, California, Alaska and even Hawaii into the U.S. were long past when the issue of enlargement became salient for the E.U. due to Russia’s unilateral, unprovoked invasion of Ukraine. In the American case, surely no one was arguing that the U.S. without being enlarged would cease to be credible, yet in 2025, a government official of the candidate state of Montenegro said as much of the European Union. Even if Filip Ivanovic was merely using rhetoric during an interview on October 4, 2025, even that should at least make sense. Making matters worse, his comments can be interpreted as ultimatums for the E.U. even though nothing binds the E.U. to annexing any future state. In fact, given the veto-power of state officials at the federal level in the E.U., enlargement should arguably come only after internal reform of the E.U.’s basic law concerning the power of the states at the federal level.

The full essay is at "The E.U. without Enlargement."

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."

Ex Machina

The Latin noun, machina, can be translated as “machine, engine, military machine, contrivance, trick, or artifice.” The Latin word, e, or ex, means “from” or “out of.” Hence, ex machina can mean out of a machine, which figuratively interpreted can refer to a certain function of a machine that does not seem possible for a mere machine to do.  Artificial intelligence, which is simply machine-learning, in a computer can seem to be outside or apart from what a mere machine built by humans can do. Ex machina is actually part of the phrase deus ex machina, which originally referred to a god or goddess appearing above the stage in a Greek tragedy—the deity being pulled across the top by pulleys (i.e., machina). A sacred deity appears above the other actors by means of profane, mechanical pulleys that do not seem capable of presenting deities, so the latter seem to come out of rather than being of the former. AI, or artificial intelligence, may seem to be coming out of an android because the “human” body is made of materials, including pullies perhaps, that do not seem capable of learning and other human likenesses. In fact, machine learning, which is beyond the programming that is written by humans, might seem at least initially like a miracle, or even as godlike relative to the materials that make up a computer and android “body.” Deus ex machina. More realistically, such an android is likely to appear human rather than divine. David Hume claimed that the human brain inexorably hangs human attributes on divine simplicity (i.e., a pure notion of the divine as One); perhaps today he would point out that we do the same thing when we encounter AI. The danger of the all-too-alluring anthropomorphism of which the human brain is so capable can not only be in viewing an android with AI as human, but also in lauding the inventor/programmer of the AI android as a god for having “created” such a “living” entity that can think for itself and even appear to feel and act as we do.  The movie, Ex Machina (2014) easily dispels both applications of deification. Furthermore, any anthropomorphic illusion that the androids are human and can be taken ethically as being so is also dismissed by the end of the film. Any apotheosis (i.e., rendering someone or something as divine) is so tenuous that the film’s main two human characters illustrate for us just how fallible we are in our understanding and perception of AI in an android-form. The danger is real that AI could get ahead of our emotions and reasoning such that we could leave ourselves vulnerable to being harmed by AI androids by projecting the human conscience into what is actually computer programmed coding. 

The full essay is at "Ex Machina."