For me, it was seeing that what was offered (by rightwing parties) was not relevant to where I was at the time as a student. I had no money, no job, no connections and no clue about where I wanted to go with my life. But I did know I didn't want to work in London, wearing formal office attire and being a slave to the nine-to-five grind for the rest of my days. The leftwing parties seemed to offer more inclusion and be more welcoming to ordinary folk like me. So that's where I looked for my political home.
We live in an era where the difference between real and artificial no longer startles us. Every day, it's there buzzing behind our screens and selfies. From avatars to synthetic voices and AI-generated images, the fake has become familiar and is an accepted part of our techno diet. But the more interesting question to me isn't how these illusions are made, it's why we all so easily believe them.
In her critically acclaimed short documentary A Move, the London-based director Elahe Esmaili returns to her hometown of Mashhad, Iran, to help her parents relocate for the first time in four decades. Esmaili's husband, the Iranian documentary producer Hossein Behboudi Rad, captures the trip as moments of familial tenderness and friction unfold. Inspired by Iran's 'Woman, Life, Freedom' movement, which was sparked by the death
Pop songs are usually about variations on the theme of love; tracks like Rose Royce's 1976 hit 'Car Wash' are the exception. Philosophers, likewise, tend to have a narrow focus on epistemology, metaphysics and trifles like the meaning of life. But occasionally great minds stray from their turf and write about other matters, for example buildings (Martin Heidegger), food (Hobbes), tomato juice (Robert Nozick), and the weather (Lucretius and Aristotle).
The comment caused controversy, with many calling it upsetting and insensitive. What his comment also did, though, was get me to think about my own experiences with disability from a philosophical perspective. I am not disabled myself, and I specialise in Comparative Philosophy, not Philosophy of Disability. What experience of disability, then, do I have? It is rather, the experience I had with someone else that explains why I feel that I have a genuine stake in this debate.
Desire is a human way of passing from a physical attraction to a psychic and even a spiritual feeling. Being rooted in nature, desire can transform a merely natural belonging into a psychic or spiritual belonging which can remain sensitive [capable of feeling], thus peculiar to each. Desire builds bridges between our body and our psyche and our mind, but also between us as living beings,
When faced with a difficult problem - and how to spend money in a way that will improve your life certainly is - it can help to work backward, reducing and excluding what doesn't work until what's left over is a decent approximation of favorable traits. Evolution works in similar ways, so thoroughly destroying what doesn't work that what's left over tends to work quite well.
There is something deeply ironic about how only the thought of our deaths gives us reason to truly think about our lives. Memento mori is a tradition as old as it is haunting, and the brief encounters we have with our own mortality can stop us in our tracks, until life inevitably pulls us back into its folds and we regain our blissful ignorance about how the curtains will one day fall on us as they have on everyone else before us.
Back in 2018 I found myself in an interesting spot. I had decided to leave academia and education to pursue something new in my working life. Despite the downsides, it's easy to feel morally comfortable with being a teacher, but many other jobs can give pause. The timing and my background placed me in a near perfect position to think about how ethics factors into choosing a career. So on what criteria does one base the moral legitimacy of a job? I realized that:
This argument is problematic given the current threat climate change poses for our lives, for it could lead to apathy and defeatism about the climate crisis. It raises the problem of collective impact, which concerns how the aggregation of individually inconsequential actions can produce a morally bad outcome overall. First, I shall formally set out the argument against us having a moral reason to reduce our individual emissions.
The short documentary IntranQu'îllités is a rich tour of Haiti and its arts scene, guided by some of the country's most celebrated contemporary artists. Tethered together by evocative narration from the Haitian poet James Noël, the film presents an eclectic array of writers, musicians and visual artists who grapple with questions of personal and national identity, challenging stereotypes about the small Caribbean nation and its people in the process.
Forgiveness, defined as a moral virtue, benefits both the forgiver and the offender. Yet, misunderstanding forgiveness as self-serving distorts its true essence. True forgiveness involves good-willed actions towards offenders, not just self-healing. Distinguishing forgiveness from emotional relief preserves its moral virtue. I often say when interviewed about forgiveness that about 99 percent of the people who attend my talks actually misunderstand what forgiveness is.
Formal logic helps us build and evaluate rational arguments, which helps us to test claims, explain our reasoning, and keep discussions clear. The first step in learning formal logic is learning about deductive arguments -what they are, how they are structured, and how they can go wrong. The Parts of a Deductive Argument Deductive arguments are built out of premises and conclusions. For example, here is a simple deductive argument: The first two sentences are the premises. The last sentence is the conclusion. Premises are statements that support the conclusion.
In addition to the visual impact of his work, Yi's titles play a significant role in shaping the viewer's experience. His titles, often drawn from everyday life, are carefully chosen to provoke thought and create an open-ended dialogue between text and image. His titles add a layer of meaning to the otherwise abstract composition, suggesting a narrative without dictating a specific interpretation.
The question of whether we are free to act compels us to accept that there are different degrees of determinism and that even freedom and causality might be compatible. That was already announced by Saint Augustine, for whom divine providence did not preclude free will. An incompatible position, in which determinism excludes true freedom, could hardly be reconciled with such indisputable phenomena as spontaneity, repentance, rebellion, or resistance, and the capacity for the future, which only finds their place in freedom.
This year in D.C., when so much has felt existential and out of our control, a clear, actionable way to care for the planet has emerged: kill spotted lanternflies. The ecological case against them is real: They are invasive, destructive, and bad for trees. But I still can't bring myself to do it. Each time I see one, with its flickering polka-dotted wings and its clumsy jumps, I hesitate. I know what I'm supposed to do.
In 1952, John Cage shocked audiences by staging four minutes and 33 seconds of silence. His composition 4'33" was an attempt to make nothing audible. It was inspired in part by Robert Rauschenberg's White Paintings (1951), entirely white canvasses that work as blank screens to register shifting shadows and reflections, and project them as art. 'A canvas is never empty,' says Cage, quoting Rauschenberg, and 4'33" bears that out, as random ambient sound - coughing, shifting, programmes rustling - becomes a kind of music.
Yoga is often seen as postures, but the yoga discipline in Sanskrit traditions describe complete paths that balance body, mind, and spirit. The Sanskrit word "yoga", derived from the Sanskrit, means "union" and mārga means "path." Each discipline in yoga is a doorway to harmony and liberation, created for different temperaments: devotional, intellectual, active, or contemplative. The beauty of these traditional yoga disciplines is that every yoga practitioner can find a path that feels authentic and sustainable.
I retired two years ago, which threw me (not all at once, but in waves) out of the resume-building, ladder-climbing life I'd known since my early twenties. And it has slowly been relocating my center of gravity from what author Albert Brooks calls resume virtues to eulogy virtues-from those devoted to earthly success to those devoted to emotional and spiritual fulfillment.
JGE provides a forum for inquiry into ethics and values in their relationship to globalisation, human development, international relations, peace and war, social movements, environmental justice, economics and politics insofar as these subjects pertain to global justice. We make a point of openness to contributions from practitioners and activists as well as academics, and from relevant non-philosophical disciplines such as theology, law, politics, and international relations.
Simone de Beauvoir is often remembered as a formidable philosopher, feminist theorist, and novelist-one who reshaped modern thought on freedom, gender, and ethics. Yet her legacy also resides in the complexity of her private writings. Beauvoir's letters to Nelson Algren, long considered a source of discomfort for some and revelation for others, function as a messy and volatile laboratory where the emotional raw materials of The Second Sex were first tested.
On Sept. 28, 2025, at least four people were killed and eight others injured during a Sunday service at a Church of Jesus Christ of Latter-day Saints chapel in Grand Blanc, Michigan. Just a month earlier, two people died and 21 were injured during a Mass for students at the Catholic Church of the Annunciation in Minneapolis. These tragedies may feel sudden and senseless, but they are part of a longer pattern that we have been tracking.
Sometimes, you can be talking to someone for hours, and it feels like only a few minutes. You natter and natter without ever having to think of what to say or cringe through any awkward silence. There's a gentle sway to things - you listen, they speak, they listen, you speak. The chat dances to the easy and comfortable rhythm of the conversational tide.
We are witnessing the restoration of patriarchy, nationalism, racism and capitalist individualism. It is the nostalgic fury of right-wing movements that want to return to an idealised past, one that perhaps never truly existed, and to re-establish hierarchical orders. We need to revive a Marxist analysis in light of the new social movements. We must commit to saying what we want to see realised, and not just complain about what is going wrong.
Thinking forward is an automatic process. Cause, then effect. Input, then output. A to B. It feels logical-and normal to start with a conclusion, then find justification around it.But we can always take our thinking a step further. Sometimes, the best way to get the answers you want is to think backwards. It's called mental inversion. Turn the whole thinking process upside down. As the great algebraist Carl Jacobi said, "Invert, always invert."
As AI adoption accelerates, the consequences-intended and not-are becoming harder to ignore. From biased algorithms to opaque decision-making and chatbot misinformation, companies are increasingly exposed to legal, reputational, and ethical risks. And with the rollback of federal regulation, many are navigating this landscape with fewer guardrails. But fewer guardrails doesn't mean fewer consequences-only that the burden of responsibility shifts more squarely onto the businesses deploying these systems. Legal, financial, and reputational risks haven't disappeared; they've just moved upstream.
For most of my life, I attended reluctantly, dreading the long hours of prayer. I was proud to be Jewish, taking satisfaction in my people's survival and success despite the attempts to annihilate us. But I was also embarrassed by what I perceived as Judaism's weirdness and obsolescence: all those nitpicky laws, and that implausible, reward-and-punishment God I thought was portrayed in the liturgy.
In terms of judicial killings in Europe, the period between 1500 and 1700 outstripped any era before or after. The new heresies of the Protestant Reformation prompted an initial burst of executions: approximately 5,000 people were put to death for their religious beliefs in the 16th century. This was followed by far deadlier witch hunts, which saw about 50,000 people legally exterminated for witchcraft.
Here is the beginning of an answer. At least for some people, some of the time, loving someone means altering the shape of one's identity to include the beloved. That is, the beloved becomes part of one's identity. Among the many ways one thinks of oneself-as someone with a certain profession, a certain taste in music, or in art-there's also seeing oneself as someone's partner.
