Leadership has always involved making difficult choices. Today, those choices are increasingly shaped by pressures that overlap and collide- economic uncertainty, technological change, and public scrutiny, to name a few.
Work, in the words of Karl Marx, is a "means of life" in two senses. It is, first of all, an instrument for human life. It is the activity by which we reproduce ourselves from day to day, from year to year, from generation to generation. But work also forms, so to speak, much of the matter of human life, at least for most people in any society with which we are familiar.
Across history, human moral systems have shared a curious pattern: the stricter the rulebook, the richer the archive of exceptions. Religions preach chastity and accumulate scandals, empires proclaim justice and practice conquest, corporations enshrine "values" and reward results at any cost. The problem is not that moral codes are useless. It is that they are aspirational reminders, not accurate descriptions, let alone regulators, of human behavior.
Since taking office for a second time, the Trump administration has issued a number of executive orders on religion that raise new questions about religious freedom. On May 1, 2025, the administration established the Religious Liberty Commission. The commission will advise the White House on policies intended to protect the free exercise of religion and to prevent discrimination against people of faith by the federal government.
All of us live in an age where we're bombarded by social media and artificial intelligence - when striving to be your authentic self becomes an increasingly difficult task. Yet, even if it has somehow become a common goal, it is unclear how many of us can truly define the "authenticity" that we say we are pursuing.
Plato's choice of this word is deliberate. He is not describing neutral carriers. He is describing people whose job is manufacturing a convincing reality for an audience that cannot see behind the curtain. Here is what matters clinically: the conjurers are not necessarily villains. They may be devoted parents, conscientious teachers, or well-meaning community leaders.
I don't take founders here for exercise. I take them here because the controlled environment of a boardroom practically demands rehearsed answers. The trail does not. I don't prepare a script for these walks. In fact, that's the point. The pitch is already done; I know the metrics. Now I want to know the human.
The Barcelona Principles for a Globally Inclusive Philosophy manifesto was published in 2021, aiming to address the structural inequality between native and non-native speakers in academic philosophy. A number of journals and societies, as well as many individuals, have signed the manifesto.
The Portrait of Edmond de Belamy seems to be a paradigmatic example of generative AI art. Generative AI art has to be distinguished from AI-assisted art. The latter involves AI just as a tool that supports human art creation, comparable to a brush or a typewriter. In generative AI art, in contrast, the artistic achievement supposedly lies solely with the AI, while humans play no or only a minimal role in the creative process.
Research finds that relying on regulations to determine your policies and procedures can result in ethical blindspots, or situations where people might think if there is not a rule for something, that it's permissible. After years of shifting towards values and culture-based compliance, leadership might be heading the opposite direction.
Happiness today is narrowly defined by some positive psychologists as a joyous state of mind or well-being. The happiness sciences see it as something you can calculate and quantify. They developed a Happiness Index and the World Happiness Report. These basically measure happiness as satisfaction, with criteria like gross domestic product per capita (money) and life expectancy (health) as some of the factors considered.
Anticolonialism, Ontology, and Semiotics draws upon Africana anticolonial philosophy-especially the work of Frantz Fanon and two of his most influential interpreters, Eldridge Cleaver and Sylvia Wynter-to develop a basic analytical model for doing anticolonial political theory. I wanted to show that there is something distinctive, something special, to be found in this tradition of thought that has not been fully appreciated by philosophers and theorists in other fields.
Papers that interrogate the intersections of religion, culture, and happiness, especially from non-Western, decolonial, feminist, or otherwise critical standpoints are welcomed. Possible questions include: How do different religious traditions conceptualize happiness, and what might be the implications for a global ethics? In what ways do colonial histories shape religious understandings of happiness?
AI is designed to make people not think. But why study philosophy at university if you don't want to think - if you don't want to sharpen your critical abilities - and instead outsource them to a mindless AI program? In these moments, both his students' studies and his own role as a teacher feel less meaningful.
What do you envision when you think of meekness? You probably see a mousy doormat, someone sheepishly acquiescing to the will of the stronger. When Jesus says, "Blessed are the meek, for they shall inherit the earth," you might think that those wimps will hand it over without a whimper or word of objection to stronger, more ambitious people. The philosopher Friedrich Nietzsche called meekness "craven baseness."
I was suspicious, even cynical, about what the world insisted was vital to the life of my unborn child. I was partly sceptical because so much of the advice I was getting was contradictory. But I was also suspicious because I'd spent most of my 20s reading Nietzsche. Nietzsche is not, perhaps, a natural choice for a young mother. But he helps to fuel certain questions about values, and purpose, that are central to questions of care.
been ignored, neglected, minimized, or dismissed by mainstream psychology but can no longer be denied or avoided without serious consequences. As C.G. Jung (1961) presciently put it, "Today we need psychology for reasons that involve our very existence. . . . We stand face to face with the terrible question of evil and do not even know what is before us let alone what to pit against it."
If you feel shame, recognize that no one else can shame you; only you can make yourself feel ashamed. Only you have the power to create your emotions-positive, negative, helpful, or unhelpful. The Stoics Hundreds of years ago, the Greek and Roman Stoics advanced that insight. In his treatise the Enchiridion, Epictetus wrote: Men are disturbed not by the things that happen but by their opinions about those things. In his Epistles, Seneca stated: Everything depends on opinion.
Plato's Politeia (the work we call The Republic thanks to Cicero's Latin mistranslation) describes the soul as having three parts: reason ( logistikon), spirit ( thumos), and appetite ( epithumia). But throughout the dialogue, Plato also describes a fourth element... repeatedly, and by name. He calls it the auto politeia (self-constitution): the governing principle that determines how the three parts relate. Plato has it in the text. His readers have looked right at it and counted three for 2,400 years.
Do you blame others for the choices you are making? Have you blamed others for the previous choices you have made? To shed more light on these questions, you might also ask yourself: "What am I responsible for, and what power do I have?" From there, you might agree with this self-reflective response: "I am responsible for, and I've got the power over what I think, do, say, learn, and choose" (Purje, 2014).
The human brain is engineered to ignore most of what it sees and hears, according to the neuroscientists I interviewed for the audio original Viral Voices. If that's the case, how are you supposed to make a memorable impression? The empowering news is that if you understand how the brain works, what it discards, and what it pays attention to, you'll be far more persuasive than you've ever imagined. Persuasive people have influence in their personal and professional lives.
An unfortunate side effect of reading philosopher C. Thi Nguyen's latest book, The Score, is noticing how much sway metrics hold over you. I say "unfortunate" not because the realization is unwelcome, quite the opposite, but because you'll find yourself taking account of the numerical scrum in your life. And that exercise gets unnerving fast. KPIs, BMIs, OKRs, credit scores, savings rates, social media likes, screen time, steps walked, hours worked, hours slept,
There are basic technical grounds to be skeptical of that claim, but beyond that, a much deeper issue lies at the boundary between science and philosophy: What makes life different from non-life? Why is a rock inert and insensate, while even the simplest cell manifests open-ended activity in the relentless pursuit of staying alive? Since the only systems that indisputably display intelligence are alive, if we can't understand life, we're probably missing something essential about intelligence.
Given the field of philosophy's paucity of Black or African American philosophers, it is still something of an oxymoron to be a Black or African American philosopher. It is still possible to get second looks when saying, "Oh, I'm a philosopher." Being a Black or African American philosopher doesn't compute within a culture, and within academic settings, where images and discussions of Socrates and Plato or René Descartes and Jean-Paul Sartre dominate what philosophy looks and sounds like.
From November 1909 until August 1912, an unknown assailant - or assailants - zigzagged across southwestern Louisiana and southeastern Texas. Many Black families were slaughtered in their homes under the cover of darkness. An ax - the telltale weapon - was almost always found in the bloody aftermath. All but one of the scenes were located within a mile of the Southern Pacific Railroad's Sunset Route. In each case, a mother and child were always among the victims.