Emanuel L. Paparella, Ph.D.

Emanuel L. Paparella, Ph.D.

Professor Paparella has earned a Ph.D. in Italian Humanism, with a dissertation on the philosopher of history Giambattista Vico, from Yale University. He is a scholar interested in current relevant philosophical, political and cultural issues; the author of numerous essays and books on the EU cultural identity among which A New Europe in search of its Soul, and Europa: An Idea and a Journey. Presently he teaches philosophy and humanities at Barry University, Miami, Florida. He is a prolific writer and has written hundreds of essays for both traditional academic and on-line magazines among which Metanexus and Ovi. One of his current works in progress is a book dealing with the issue of cultural identity within the phenomenon of “the neo-immigrant” exhibited by an international global economy strong on positivism and utilitarianism and weak on humanism and ideals.

If the religious and Christian substratum of this continent is marginalized in its role as inspiration of ethical and social efficacy, we would be negating not only the past heritage of Europe but a future worthy of European man—and by that I mean every European Man, be he a believer or a non believer.”--John-Paul II to the European Parliament on 11 October 1988.

I
n the perilous and turbulent times in which we live, on both sides of the Atlantic, perhaps the time is ripe to revisit the origins of the European Union, its ideals and its vision, as expressed by its founding fathers.

It seems to me we can never give up longing and wishing while we are alive. There are certain things we feel to be beautiful and good, and we must hunger for them.”--George Eliot “We are never living, but hoping to live.” --Pascal

T
he likes of Eliot and Pascal pointed out to us a secret set within our hearts which quite often goes unnoticed and unmentioned. It is the desire for life as it was meant to be. It comes and goes at will. I think that Eliot and Pascal were in fact hinting at the very secret of our existence, for indeed life comes to all us, believers and non-believers, as a mystery of sorts. We all long for life but are not sure where to find it, we wonder: should we actually find life as it is meant to be, will it last? Experience tells us that it usually doesn’t.

“The Brussels wall will have come down just like the Berlin wall came down. The EU, this oppressive model, will have disappeared. But the Europe of free nations will have been born… The EU should not last more than two minutes longer.” –Marine Le Pen

Marine Le Pen, leader of France’s far right National Front, seems poised to become the next President of France in 2018. Political pundits are predicting her victory following Donald Trump’s victory in the US. They aver that Trump’s populism has paved the way for a veritable political revolution in Europe which portends to reshape the existing world order.

O
n January 20, 2017, with the inauguration of Donald Trump as 45th President of the US, the era of fact-free information (or misinformation, or fake news, as the case may be), the era of the tweet as policy determinant, the era of Post-Truth will have officially been inaugurated.

“Cogito, ergo sum” (Descartes)

But, if the universe were to crush him, man would still be more noble than that which killed him, because he knows that he dies and the advantage which the universe has over him; the universe knows nothing of this.” (From Pascal’s Pensèes, 346)

A
shame culture, as the dictionary defines it, involves a society putting “high emphasis on preserving honor” and not being publicly disgraced.” People conform to societal norms, independent form the fact that those norms may be just social customs having little to do with ethics, for the mere fear of being shamed or dishonored publicly.

I
n his 1924 book on The Metaphysical Foundations of Modern Science, Edwin Arthur Burtt wrote this perceptive passage: “An adequate cosmology will only begin to be written when an adequate philosophy of mind has appeared, and such a philosophy of mind must provide full satisfaction both for the motives of the behaviorists who wish to make mind material for experimental manipulation and exact measurement, and for the motives of idealists who wish to see the startling difference between a universe without mind and a universe organized into a living and sensitive unity through mind properly accounted for. I hope some readers of these pages will catch glimmerings of how this seemingly impossible reconciliation is to be brought about. For myself I must admit that, as yet, it is beyond me” (p. 324).

It was the best of times, it was the worst of times”-From A Tale of Two Cities. “May you live in interesting times”-Chinese curse

L
ately, in Modern Diplomacy, and elsewhere in the publishing on-line world, we have had a spate of articles on the up-coming Trump Presidency and how it will transform the next four (or perhaps eight) years “interesting times.” I wonder if people writing these pieces, either singing the praises of, or berating the upcoming Presidency of Donald Trump, are cognizant of the fact that “to live in interesting times” is considered a curse by the Chinese, perhaps even by the Russians.

I
n 650 BC Thales asked “what is the primal substance that makes up all matter?” Since then, we have been searching for oneness. We now call it the search for the unified theory of matter. This search which is as old as philosophy has a value system, or a belief system if you will, buttressing it, independent of the acknowledgment of scientists.

I
t was the worst of times, it was the best of times.” Thus begins A Tale of Two Cities. Perhaps we are now living in such times, when the vision of a new social system beyond capitalism can finally be entertained if not realized. The inevitable question arises: what exactly needs to be done?

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