Farha

The establishment of the state of Israel in 1948, being in the wake of the Nazi atrocities, was arguably viewed generally then as something that the world owed to the Jewish people. Perhaps for this reason, the UN did not take adequate measures on the ground to safeguard the Palestinian residents. In retrospect, the possibility, even likelihood, that people who group-identify with (or even as) victims consciously decide to become victimizers should have been better considered. The film, Farha, made in 2021, illustrates the sheer indeterminacy, and thus arbitrariness, of human volition when it issues orders to the body to be violent against other rational beings. Channeling Kant, it can be argued that the decision to shoot a family that poses absolutely no threat impurely out of hatred based on group-identity fails even to treat other rational beings as means—to say nothing of as ends in themselves. The deplorability in being unwilling even to use another person as a means to some selfish goal, preferring instead to kill rather than respect the otherness of the other, grounds the verdict on the culprit as a being that is less than nothing. In another film, The Brutalist (2024), Laszio, the Jewish protagonist, erroneously concludes that Jews must surely be less than nothing, given how they were treated in Nazi Germany, but also how he and other Jews are regarded in Pennsylvania, especially considering that news of the Holocaust has reached America. Whether raw brutality or silent, passive-aggressive prejudice is suffered, turning one’s own victimhood, or, even worse, that of one's abstract group, into victimizing is ethically wrong. Such lashing out in retribution, or, even worse, in disproportionate vengeance, fails to treat other rational beings as ends in themselves, and even as means for one's own future use. Such cycles have a beginning, one of which  Farha captures very well at an interpersonal level. At that level, group-identity seems especially artificial, even as it explains the visible hatred to casual observers such as film-viewers.

The full essay is at "Farha." 

A Bishop's Partisanship Overshadows Her Christianity

On the first full day of U.S. President Trump’s second term, the president and vice president attended a multi-faith prayer service at the National Cathedral. Episcopal Bishop Mariann Budde delivered the sermon on what is necessary for imperfect political unity in a country such as the United States. I contend that in trying to influence the president on immigration policy in a partisan way, she undercut the credibility of her message that there is strength in loving rather than retaliating against one’s detractors and even political enemies. The sacrifice of which she spoke concerning being kind in reaching out in humanity to people we dislike could be applied to herself in resisting the temptation to be partisan. That she lapsed at the expense of Jesus’ most important message is particularly striking.

The full essay is at "Undercutting Jesus' Message."

The Tech Industrial Complex

Democracy, Plato and Aristotle both thought, is a governmental system that is most susceptible to the mob—meaning mob-rule. Accordingly, the Electoral College and the appointments of U.S. Senators by state governments, the latter being the case from the establishment of the U.S. Constitution to a few decades into the twentieth century, were meant to limit any damage from momentary passions of the People to the U.S. House of Representatives. The governments in the United States, like those in the European Union, are republics in which democracy is a part rather than the whole. What neither Plato nor Aristotle could foresee in their agrarian city-states is the threat to democracy by plutocracy—the system of government in which private wealth rules. It is less understandable why the American electorates have ignored repeated warnings of the threat, especially as governmental power has concentrated at the federal level since the war between the CSA and the USA in 1861.

The full essay is at "The Tech Industrial Complex."

The Brutalist

It is easy to conclude that Adrien Brody “steals the show” in his depiction of Laszio Toth in The Brutalist (2024), a film about a Jewish architect (and his wife and niece) who emigrates to Pennsylvania from Hungary after World War II. As I was stretching my legs after watching the very long yet captivating film in a theater, a woman doing the same declared to me that Adrien Brody had definitively stolen the show. I wasn’t quite sure, though I perceived Guy Pearce’s acting out Harrison Van Buren to be emotionally fake, even forced. In understanding the film, it is vital to go beyond the obvious characters (and actors) to acknowledge the roles of two silent yet very present characters as definitive for the meaning of the film. Before revealing those characters, the proverbial elephant in the room must be discussed: Being Jewish even in the modern, “progress”-oriented world.

The full essay is at "The Brutalist."

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."

Deflating Bloated Self-Entitlement in Retail: Barnes and Noble at Yale

Atrocious human-resources management, even regarding in-store employees of a sub-contractor, can easily be understood to detract from repeat customers; a refusal to hold such employees accountable can be a reflection of a sordid managerial attitude towards customers, especially in relation to employees. In cases in which the refusal is explicitly stated to an already-offended customer, the slogan, “adds insult to injury” is applicable, with disastrous effects in terms of repeat business, and thus revenue. That management is in some cases so bad reflects on the primitive condition of the “science” of management in business schools. That a case in point occurred in Yale’s (Barnes and Noble) bookstore, not far from Yale’s School of Management, suggests the sheer distance between the “science” and practice of management.

The full essay is at "Bloated Self-Entitlement in Retail."

GDP Per Capita in the E.U. and U.S.: Changing Perceptions

Historically speaking, the E.U. and U.S. are relatively large in territorial expanse and population, so it is only to be expected that significant economic (and cultural) differences exist from state to state in the respective unions of states. In Europe, some medieval kingdoms have relegated to being but regions in E.U. states. Holland, for instance, is a region in The Netherlands, which in turn is a E.U. state. The same can be said of Bavaria (and England, were the United Kingdom still a E.U. state). To compare the economic inequality in such a region with the inequality in the E.U. (or U.S.) over all would be deeply misleading. For example, rural/urban economic patterns that pertain to an economy containing one major city do not translate into the multiple rural/urban patterns that exist in a modern (empire-scale) union of states. In short, scale matters, especially in how we make use of mathematical averages.  Comparing GDP per capita is a case in point; states should be compared with states.

The full essay is at "GDP Per Capita in the E.U. and U.S."

Certifying a U.S. Presidential Election: A Constitutional Conflict of Interest

That it should go without saying that a constitution providing a government with its basic framework and procedures should not contain any conflicts of interest makes it all the more astonishing when an actual constitution is found to contain a obvious yet undetected conflict of interest that could be exploited by an institutional or officeholder and yet is easy to obviate, or fix. The implication in such a case is that a society can be too comfortable with institutional conflicts of interest without realizing that if such a conflict is exploitable, it is likely that it eventually will be even if not right away. Because U.S. President Don Trump’s pressure on his vice president, Mike Pence, on January 6, 2021 to refuse to certify the votes of the electors in some of the states did not result in any serious proposals to have another office than the vice presidency preside, a societal tolerance for even known conflicts of interests in general and in a constitution more particularly can be inferred. I submit that such a tacit willingness to continue with the status quo can eventually put even a republic itself at risk.

The full essay is at "Certifying a U.S. Presidential Election."

Undermining the U.S. Supreme Court: Non-Jurisprudential Ideology and the U.S. Constitution

As in the case of the Roman Empire, which internal corruption likely weakened and even destroyed centuries after that empire had been a republic, modern republics are also not immune from internal decay. Even though political corruption can go under the radar, especially if systemic rather than merely episodic or around particular office holders, the subtle, gradual impact can be just as destructive than had Carthage defeated Rome’s general, Skippio Africanus, in north Africa. Making subtle decadence all the more embarrassing is the fact that it can be right under the noses of upstanding office-holders. I contend that this is the case with Chief Justice John Roberts of the U.S. Supreme Court.

The full essay is at "Undermining the U.S. Supreme Court."

On the Potential of International Business to Render War Obsolete: The Case of Russian Gas

In a graduate-level course on international business, a professor sketched out the political-economic philosophy of international business, whose mantra is that if two or more countries have enough trade and foreign direct-investment, those countries would be less likely to go to war. In short, economic interdependence, thanks to international business, can render war obsolete and thus greatly enhance the human condition. Decades after I had taken that course, a business professor at the same university wrote extensively on the role that business can play in facilitating peace. Unfortunately, that economically-sourced theory of international relations downplays or ignores that the reasons or rationales for going to war and the decisions taken by a government for military-strategic reasons during a war can trump the (especially immediate) economic benefits from international business, whether in terms of imports, exports, or foreign direct-investment by foreign firms at home or by domestic firms abroad. This can occur even though revenue from taxes or state-owned enterprises having to do with trade and foreign-direct investment can help a government in fighting a war. The case of Ukraine cutting off Russian natural gas from traveling through Ukraine in pipes to the E.U. as of January 1, 2025 is illustrative of vulnerability in the theory of international business as a way to world peace.

The full essay is at "On the Potential of International Business."

Enjoy Your Holiday: On the Weaponization of Kindness

In Europe, the word holiday can refer to what in America is called a vacation, which of course can occur whether or not the vacation falls on a national holiday. Regarding the latter, the official designation of a holiday by a government renders the holiday valid anywhere in the country’s territory. This does not mean that very resident or even citizen is duty-bound to pay any attention to a given national holiday, but deciding not to celebrating a holiday does not thereby mean that it is not legitimate and thus valid. Deliberately acting out from the instinctual urge of passive aggression by refusing even to say the name of a national holiday in public discourse, as if a personal decision not to celebrate a national holiday eviscerates it on the national calendar can be viewed as a case of hyperextended projection from a personal dislike to the personal desire to cancel the national holiday, as if a personal dislike could nullify a national law or proclamation. Behind the passive aggression is none other than selfishness, which implies loving oneself over loving God. Theological (rather than psychological) self-love renders the world as a projection of the self, including its narrowly circumscribed (to private benefits only) interests. Hence, the unrestrained ego leaps from its own dislike to being entitled to unilaterally, as a private actor, nullify an officially designated national holiday as null and void. I contend that Nietzsche’s philosophy can shed some light on this modern phenomenon concerning Christmas, an official U.S. holiday. Kindness as actually passive aggression is tailor-made for Nietzsche’s eviscerating scalpel, which he wielded to expose the power-aggrandizement being exercised under the disguise of the moral injunction of Thou Shalt Not! 

The full essay is at "Enjoy Your Holiday."

Jimmy Carter: A Post-Presidential Leader

The linking of leadership with a position, whether atop a government or a corporation, is so well established that it is easy for us to overlook U.S. President Carter as a leader because he was such a micromanager while in office. Carter’s steady leadership by example, and thus by acting as a symbol, began after he had lost re-election. Nelson Mandela of South Africa had led as a symbol in civil rights before he was elected president, and Gandhi effectively exercised ethical political, moral and religious leadership without holding any office. The reductionism or, at the very least, the mere association of leadership with holding an office biases how we evaluate leaders, as distinct from governors.  

The full essay is at "Jimmy Carter."

Overriding Selfishness by Experiencing Awe

As biological animals, we are genetically and even behaviorally programmed to be self-centered, even though we can “self-program” to override this instinctual urge, which is geared to self-preservation. We are naturally economizing beings, oriented like squirrels to store up as any nuts as we can for winter, given the natural conditions of scarcity and uncertainty in the human condition. Yet we eschew selfish people and generally expect some extent of generosity from benevolence (benevolentia), which in turn is based on good will (benevolentia). To be sure, we can take measures not only to hold us back from abject selfishness, but also override the instinctual urge even for self-preservation. One such way has to do with experiencing awe.  

 

The full essay is at "Overriding Selfishness by Experiencing Awe."

Salary Averages in the E.U. and U.S.

It can be misleading, even illusory, to cite an average statistic on the entire E.U. and U.S. when their respective member-states differ significantly in their own averages. To be sure, overall averages, such as pertain to an empire-scale union of states covering many subunits are useful in comparison with the overall average of another comparable union. Additionally, in cases in which the state averages do not differ much, the overall average for all of the states aggregated is not misleading. Abstractly, an average of numbers that ranges from 50 to 50,000 is less reflective of the facts on the ground than is an average of numbers that ranges from 50 to 60 because neither of these outliers is much different than, say, an average of 55. In contrast, especially if most of the data from 50 to 50,000 clusters around these poles, then to say that an average of 23,000 represents something actual is dubious and even misleading. It is also misleading to compare the average pertaining to one empire-scale union of states with the average of a state in another such union. Such a category mistake regarding scale and polity-types and levels is commonly made in comparing and contrasting the E.U. and U.S. In an effort to rectify the recurrent cognitive-ideological lapses bearing on trans-Atlantic comparisons and contrasts, a proper comparison of salary averages can serve as an illustration of how to compare “apples with apples, and oranges with oranges” in institutional political analysis that is comparative in application.

The full essay is at "Salary Averages in the E.U. and U.S."

Pope Francis: Urbi et Orbi Against War

Although Pope Francis of the Roman Catholic Church could not amass a countervailing military force, he could use his pulpit to excoriate the world’s military aggressors in moral terms. Gone are the days when popes wielded military forces and whose threats of excommunication and damnation could be used with effect; modern-day popes speaking to a global audience, which includes non-Christians (not to mention non-Catholics), must resort to moral suasion. So it is ironic that as unprovoked military attacks on civilians have become more massive and increasingly against the norm expected of governments, the influence of popes has decreased, both militarily and theologically, in international affairs. Even so, Pope Francis was able to appeal to a theological belief and value in Christianity during his Christmas Day, 2024 public address at the Vatican. Although not in itself enough to thwart the invasions and related crimes against humanity in Gaza especially, but also in Ukraine, the main impact may be said to be in throwing some light on just how antipodal Russia’s President Putin and Israel’s Prime Minister Netanyahu were from the distinctively Christian the kingdom of God, both as a concept and a spiritual reality fundamentally at odds with the ways of the world. In other words, there is value in the world being able to grasp that two degrees of separation exist between military invaders intent on harming and killing innocent civilians and the kingdom of God as described in the Gospels by Jesus.

The full essay is at "Pope Francis's Christmas Urbi et Orbi Message."