Rethinking Humanity in the Age of AI

Algorithms and ancient voices. Talking about Artificial Intelligence is practically unavoidable these days... What do we really have to be afraid of? It’s not the robots.
My latest on American Thinker.

Summer, at least in theory, is supposed to be the best time of year to reflect on ourselves and on the big questions of our age.  Maybe it’s the warm weather, which is often more suitable for thinking than for acting, or maybe it’s simply the fact that many people are on vacation and finally have time to ponder things.  Either way, talking about artificial intelligence (AI) these days is practically unavoidable.

For every intelligent and insightful thing we read or hear about this vast and complex topic, there are countless foolish or banal statements multiplying like the Gremlins in the 1984 movie.  A novel like Klara and the Sun (2021) by Kazuo Ishiguro, with its humanistic take on AI, is an example of the former; the constant oversimplifications that flood both old and new media are a perfect example of the latter.

One thing is certain: Talking about A.I. ultimately means talking about human beings.  Because no technology, not even the most advanced, is ever just lines of code or clever algorithms.  It always ends up reflecting our desires, our fears, our limits, and our hopes.  It’s no surprise that in this era, where AI is rapidly permeating every part of our lives, we’re witnessing both excitement and dread, rooted in the age-old questions philosophers and poets have been asking for millennia: Who are we?  What can we become?  What is our destiny?

And so, looking back to the great thinkers and writers of the past feels not just interesting, but necessary.

Nietzsche, for instance, would probably smirk at some of the fear surrounding A.I.  He spent his life urging mankind to fulfill its true potential — “Become who you are!” he said — and he’d likely argue that if it takes A.I. to free us from tedious chores, repetitive work, bookkeeping, or endless emails, there’s nothing inherently wrong with that.  It might even be a kind of Dionysian liberation: Let the machines handle the paperwork so we can dance, create, or watch the sun go down.

Ralph Waldo Emerson, the great voice of American transcendentalism — a thinker whom Nietzsche greatly admired — would likely agree.  He wrote, “What lies behind us and what lies before us are tiny matters compared to what lies within us.”  Emerson’s faith in the power of the individual and in human progress would not have been shaken by the challenges of A.I.  He probably would have seen it as a tool to amplify human potential — so long as we remain true to our inner voice.  Used wisely, A.I. could be an ally in our journey toward self-determination, not a tyrant.

Still, we can’t ignore the risks of intoxication — or of hubris.  Technology, as Plato well knew, is a beautiful siren.  But it can deceive us.  It makes us believe we can do anything — even recreate consciousness itself.  And yet it’s amusing to think that Plato, for all his brilliance, could never have imagined ChatGPT, deepfake videos, or algorithms that can write poetry or love letters.  Even so, his question still floats in the air like a soul hovering in the realm of ideals: What is man?  And what will we become when the machine speaks with our voice?

Let’s be clear, though: A.I. itself isn’t frightening.  What’s frightening is humanity.  Shakespeare understood this well.  In Hamlet, he wrote, “What a piece of work is man!”  Yes, marvelous and noble...but also treacherous, petty, and cruel.  Deep down, we all know that the real monsters aren’t inside machines — they’re inside people.  Nietzsche would call it our will to power.  Or perhaps it’s simply our bloated ego, like that of the Roman emperor Tiberius, whom Montaigne mocked for caring more about his posthumous reputation than about living well among his contemporaries.

Dante knew this, too. He mapped out an entire journey through Hell, Purgatory, and Paradise to show that human beings lose themselves — and find themselves again.  If today we’re getting lost among bits and bots, perhaps it’s simply the same old selva oscura, where the right path is easy to lose.  Who knows if an algorithm could ever serve as our Virgil and lead us out?  Maybe so — at least when it comes to giving us directions home on Google Maps.

Of course, we need to stay vigilant.  The danger is that we become so accustomed to comfort that we start outsourcing not only our tasks, but also our thinking, our critical spirit, and our memory of history — that we start treating the machine as an infallible oracle.  It’s at moments like this that we hear Montaigne’s slightly melancholic humor reminding us, “I do not teach; I tell a story.”  Well, A.I. tells stories, too.  The problem is that it doesn’t necessarily tell the truth.  And there lies a vast abyss, one that belongs less to the realm of technology and more to the domain of human judgment.

We shouldn’t buy into the idea of an AI-driven apocalypse.  But we should absolutely be worried about an apocalypse of the human spirit — about people who stop asking questions.  That’s the real danger.  The biggest risk is giving up on asking who we are, why we live, and what we truly want.  And if there’s one lesson that the classics — from Plato to Shakespeare, from Dante to Montaigne — teach us, it’s that doubt is life.  That there’s no truth without contradiction.  And that sometimes, as Sophocles said, “not knowing anything is the sweetest life.”

Perhaps AI will force us to redefine what it means to be human.  Maybe it will make us smarter.  Or lazier.  Or both at once.  But I’d like to believe we’ll learn to use it as a mirror in which to see ourselves more clearly, much like Montaigne in his tower, surrounded by his thousand books and the Greek and Latin maxims carved into the beams.

And there, perhaps, we’ll finally realize that if the future frightens us, it’s not AI’s fault.  It’s ours.  Because of our arrogance.  Or our laziness.

It must be said that humanity has never been closer to becoming truly master of itself.  We must just remember that machines can imitate many things — but not the sudden quickening of a human heart at the sight of a sunset, nor the mystery of a soul wondering why it exists.

If I Ever Found Myself Sinking into Depression

 

Cistercian Abbey of Follina (Tv, Italy)

My take on Marcello Veneziani's heartfelt oration in defense of Vittorio Sgarbi—now ravaged by depression—in the hope that he may rediscover his will to live and passion for all that made him famous. Click here for an Italian version of this post.

Marcello Veneziani has gifted us with a heartfelt oration in defense of Vittorio Sgarbi—a moving and intelligent tribute to the great art critic, now ravaged by depression—in the hope that he may rediscover his will to live and passion for all that made him famous. An exhortation that will likely linger in the minds of Marcello’s readers, as well as Sgarbi’s admirers, tailored so precisely to its subject that it holds no universal value. Because Sgarbi is truly one of a kind—an Oscar Wilde-like figure, a Po Valley Dorian Gray, both carnal and spiritual, a hedonist yet open to the sacred all at once.

Yet beyond the merits of Veneziani’s article and the truths so vividly evoked, I found myself reflecting—in a way that mirrors my own inner world. In short, I wondered what I would need to hear from a friend, ideally one as inspired as Veneziani, if it were me falling into depression. After all, I’m around the same age, with my own share of aches and pains. By the grace of God, though, I’m not depressed.

Hermitage of Camaldoli (Ar, Italy)

Well, the answer comes to me easily: I’d want to hear a heartfelt plea for silence. The silence I’ve known and revered since my youth—ever since I was fortunate enough to cross the threshold of a Benedictine, Cistercian, or Trappist monastery, or a Camaldolese hermitage, and savor their stillness, broken only by Gregorian chant and the measured, monotonous footsteps of monks pacing the cloisters. And those scents, those stones, those Romanesque columns, the well at the center, the chime of a bell calling the faithful to the Liturgy of the Hours before dawn or at twilight.

   Cistercian monks

I’ve told myself a thousand times that, by some miracle, there’s a silent monastery within me, enclosed within the walls of my body and soul. And inside it, there’s profound peace—even if only for a moment, before being overtaken by a loud, overwhelming wave of reality. But only temporarily, because sooner or later, that inner hermitage inevitably resurfaces and restores the silence. And in that absence of noise, somehow, everything around me regains meaning, becoming something worth caring about again. A Camaldolese monk once gave me a definition of that mystery: a silence inhabited by God.

Yes, I believe that if I were to plunge into depression, the only exhortation with any real chance of reaching me would be an invitation to let myself be enveloped by a silence inhabited by God.

 

O America!

 What is at stake on November 5 is the idea of America *

During these pre-election weeks, a two-word phrase  keeps coming to my mind. The phrase is the title of a book I read in my 20s, O America, by Luigi Barzini. These two words are somehow a concise but accurate summary of what I think and feel about this election—and what’s at stake in this election. Subtitled When You and I Were Young, the book is a reflective memoir where the author reminisces about his time in the U.S. from 1925 to 1930. The son of one of the most brilliant journalists of Italy during the war years, Barzini arrived in the U.S. as a young man full of hopes and illusions, and he uses this book to explore his personal experiences and impressions of a rapidly modernizing America. Through a poetic and nostalgic lens, he portrays a vibrant and youthful America, detailing the culture, challenges, and unique aspects of American society as seen through the eyes of a young immigrant.

My approach to contemporary America, and the tremendous challenges it faces, foremost among them the upcoming presidential elections, is a bit less poetic and nostalgic and a bit more dramatic. The stakes are incredibly high and the only literary genre allowed is tragic theater. Then again, as Victor Davis Hanson suggested, Donald J. Trump might embody the characteristics of a tragic hero in the ancient Greek sense, and the entire complex reality of American history in these years can be seen through the lens of tragedy—and we know, since Nietzsche, that if tragic language is born “from the spirit of music,” the tragic scene is born from the vision of the lyrical poet. Hence, perhaps, in the present days, my inclination towards poetic invocations, such as Barzini’s “O America,” or Langston Hughes’s poem “Let America Be America Again”:

Let America be America again.
Let it be the dream it used to be.
Let it be the pioneer on the plain
Seeking a home where he himself is free.
…

But really, in just a few words, how could we express what is at stake on November 5, the 60th presidential election in United States history? Let’s say that, beyond the many issues on which the lives of millions of Americans—and very likely billions of people around the world—depend, what is most at stake is an idea: the idea of America. ‘Things change, the world changes, we cannot remain loyal to outdated concepts and values.’ So say the enemies of that idea (even though, of course, they deny being so). But the truth is that the idea of America, far from being subject to fads, fancies, and chatter of Hollywood stars and mainstream media gurus, must be seen, so to speak, sub specie aeternitatis (in the perspective of eternity).

The American experiment began with a revolutionary idea that a nation could be founded on the principles of democracy, equality, and liberty.  The wager was that a coherent, stable culture allowing the greatest possible freedom of religious and political thought and expression could actually be created. The idea of America envisions a society where all people can pursue their dreams and live without oppression. When the Founding Fathers wrote about “the pursuit of happiness” in the Declaration of Independence, they referred to an individual’s right to seek a fulfilling and meaningful life. This phrase implies that people are entitled not only to basic freedoms but also to the chance to improve their lives, pursue passions, make choices, and seek well-being, however they define it. Happiness, in this sense, is more than pleasure; it’s about purpose, dignity, and the opportunity for personal and social growth. The government’s role, as envisioned by the Founders, is to protect these rights so each person can freely pursue their version of happiness without undue restriction.

Unfortunately, in our days, certain societal forces—such as unchecked globalization, identity politics, and the erosion of national borders—are diminishing the traditional role of citizenship in the United States. Yet, a meaningful and unified American identity, based on shared values, is essential for sustaining the nation’s democratic fabric. The American founding ideals rely on a cohesive sense of citizenship, which fosters individual liberties and collective responsibility. Without revitalizing these values, America risks losing its unique democratic spirit and the social cohesion that has historically defined it.

Victor Davis Hanson

In his books—such as The Dying Citizen and Mexifornia—articles and lectures, Victor Davis Hanson often points to historical precedents from classical civilizations, comparing modern challenges to those faced by ancient Greece and Rome, where similar internal divisions and weakened citizenship led to political decline. “America,” he writes in The Dying Citizen,” was always about self-governing citizens who took pride in their country, were autonomous and self-sufficient, and who recognized that citizenship implied both rights and responsibilities.” Here he emphasizes that the American ideal is built on the concept of responsible citizenship and individual sovereignty, viewing these core values as essential to preserving freedom and democracy. Real lovers of America must advocate for a return to a robust concept of citizenship that honors American principles of self-governance and national sovereignty, aware that without these ideals American society risks losing the cohesion and vitality that make it unique.

That said, we can return to the point where we started and add that there are an increasing number of people who, thanks to the good ideas and prodigious tenacity of Donald J. Trump, look forward with hope and confidence to the approaching historic moment. Of course, if “The Chosen One” loses, most likely everything—along with the idea of America—is lost. But this is not going to be the case. O, America, in you we trust. And may God always bless the United States of America.

* An Italian version of this article is being published in Atlantico magazine.

Luck or God?

My latest on American Thinker.

My take on a timeless, but very current, issue. Many top Republican officials have embraced divine intervention -- “the hand of God” -- to help explain how former president Donald J. Trump survived the recent assassination attempt. By crediting “luck or God” for saving him from the assassination attempt, Trump was cautious, but “open”. He showed statesmanlike wisdom. We ordinary citizens and Christians can afford to go a little further. Personally and honestly, I feel like believing that the world witnessed another miracle performed by God on July 13, 2024. I believe that God spared Ronald Reagan and St. John Paul II for a reason. Likewise, God spared Donald Trump for a reason.

There are questions that mankind has always been seeking answers to, not only through reason and argumentation but through intuition, faith, or direct experience. One of them concerns miracles. Christians believe that the Almighty God communicates with humans in various ways, one of which is through particular events in history or in the present. To be sure, believing that a specific event is actually “a message from Above,” or a miracle, is a personal decision for each individual.

We believers know well that from a Christian perspective the understanding of God’s will can be nuanced and is often viewed as both accessible and mysterious. In other words, you cannot treat what you believe in like something taken from Walmart: chosen, paid for, packaged, and brought home. You cannot take the things we believe in and put them in your pocket: the moment you pronounce their names they escape you because in most cases they belong to the realm of symbols, which by nature allude to something that is hidden, that is elusive. Therefore, for one thing, it is useless to counter our statements from a rationalistic or positivistic standpoint. What purpose do self-referential objections and counter-objections serve? Nobody wants to convince anyone: it would be futile and senseless.

Just recently many top Republican officials were embracing divine intervention -- “the hand of God” -- to help explain how former president Donald J. Trump survived the recent assassination attempt. “The most incredible thing was that I happened to not only turn [my head] but to turn at the exact right time and in just the right amount,” Trump himself said. He also credited “luck or God” for saving him from would-be assassin Thomas Matthew Crooks’s bullet.

Understanding God’s specific will for individual situations can be particularly challenging. There is an acknowledgment that God’s ways and thoughts are higher than human ways and thoughts: [...]  

 

Read more: Luck or God?

America’s Descent into Madness and Back

My latest on American Thinker.

Several indicators suggest that a shift in public sentiment is taking place

It’s become almost a cliché that the United States of America, once a shining beacon of freedom to the world, is increasingly becoming less of a model and more of a bad experiment of political culture, a country that is losing its moral compass and is becoming more and more dysfunctional with each passing year. Until some time ago such kinds of observations were typical of left-wing intellectuals and activists, but in the last few months/years they have become bipartisan, though of course for opposite reasons.

One of the maîtres à penser—probably the most prominent one—of this new approach to understanding the evolution—or, better, involution—of American political culture is Victor Davis Hanson, a senior fellow in military history at the Hoover Institution at Stanford University and a professor emeritus of classics at California State University, Fresno. A good summary of his views on how America has changed in these past few years is a recent American Greatness article that explains how, by whom and for what purpose American civilization has been turned upside down, which is why “we have a rendezvous soon with the once unthinkable and unimaginable.” In the last six months, he says, we have borne witness to a series of iconic moments evidencing a self-induced collapse of American culture. “The signs are everywhere,” he explains, “and cover the gamut of politics, the economy, education, social life, popular culture, foreign policy, and the military.”  Although he doesn’t explicitly say it, the implicit message is that America is descending into a sort of madness.

How else can we explain why the Biden administration fled from Afghanistan, leaving behind billions of dollars of advanced military weaponry and equipment in the hands of Taliban?  Or why has the Pentagon revolutionized the entire system of recruitment, promotions, and tenure in the armed forces, “by predicating them in large part on race, gender, and sexual orientation rather than merit or battlefield efficacy?” [...]  

 

Read more: America’s Descent into Madness and Back

Ron DeSantis’s War on Woke

My latest on American Thinker.

There is no politician who better understands that Woke is an existential threat to America

Ron DeSantis calls himself the governor of the state “where woke goes to die,” and his track record of accomplishments in the fight against wokeness as governor of Florida – which he believes will be a model for his presidency of the whole country – has caught the attention of many across the country.  Take Senate Bill 266, which prohibits Florida’s public universities from spending money on programs or activities that “advocate for diversity, equity and inclusion or promote or engage in political or social activism” and weakens tenure protection for professors. Or House Bill 1069, dubbed by critics as “Don’t say gay,” which liberates teachers and students from having to use fashionable nonstandard pronouns. The law also expands existing parental authority over a child’s education by extending the existing prohibition on instruction relating to sexual orientation and gender identity in kindergarten through grade 3 to include prekindergarten through grade 8 and expressly stating that charter schools must comply with this requirement. The bill also requires that instruction on sexual orientation and gender identity in grades 9 through 12 be age-appropriate or developmentally appropriate for students. A review process is also established that allows parents to object to inappropriate books in schools and requires school boards to discontinue the use of any material the board doesn’t allow a parent to read aloud in public meetings.

As former diplomat and host of “DeSantisland” podcast Dave Seminara summarizes [...]  

 

Read more: Ron DeSantis’s War on Woke

People, Publishers Speaking Out Against 'Insane' Censorship of Roald Dahl

My latest on American Thinker.

This latest woke assault to common sense and freedom of expression might just be turning against those who launched it.

"Roald Dahl was no angel but this is absurd censorship.  Puffin Books and the Dahl estate should be ashamed," tweeted American-British-Indian novelist Salman Rushdie in response to  chief executive officer of free expression group PEN America Suzanne Nossel, who said the group is "alarmed"  at hundred of changes to venerated works by Roald Dahl "in a purported effort to scrub the books of that which might offend someone."

As the Daily Telegraph first reported, "language related to weight, mental health, violence, gender and race has been cut and rewritten."  For instance, the word "fat" has been cut from every new edition of relevant books, while the word "ugly" has also been culled.  As a result, Augustus Gloop in Charlie and the Chocolate Factory is now described as "enormous" (instead of "enormously fat"), while in The Twits, Mrs. Twit is no longer "ugly and beastly" but just "beastly."  In addition to numerous changes made to the original text, some passages not written by Dahl have been added.  In The Witches, a passage explaining that witches in the book are bald beneath their wigs now includes a line that reads: "There are plenty of other reasons why women might wear wigs and there is certainly nothing wrong with that." [...]  

 

Read more: People, Publishers Speaking Out Against 'Insane' Censorship of Roald Dahl

A Roller-Coaster Ride in Leftist Academia Hell

My latest on American Thinker:

"It must have been a whirlwind last few days for Ilya Shapiro, from his reinstatement as head of the Georgetown University Law Center, on Thursday, June 2, after a more than four-month investigation launched by Georgetown Law School, to his resignation from the school, on Monday, June 6, to the news that he joined the Manhattan Institute as senior fellow and director of constitutional studies.

Ilya Shapiro

Georgetown investigated Shapiro after he tweeted on January 23, 2022 that Sri Srinivasan, chief judge of the U.S. Court of Appeals for the District of Columbia Circuit, would be President Biden's "best pick" for the Supreme Court. He continued: "[Srinivasan e]ven has identity politics benefit of being first Asian (Indian) American.  But alas doesn't fit into latest intersectionality hierarchy so we'll get lesser black woman."

Ilya Shapiro's "lesser black woman" tweet gained wide attention on Twitter and within the Georgetown community and led Georgetown Law dean William Treanor to send an email denouncing the tweet as "appalling" and "at odds with everything we stand for at Georgetown Law."  Georgetown's Black Law Students Association also called for Shapiro to be fired, the Washington Post reported.

Shapiro deleted the tweet within hours, calling it "poorly worded" and "inartful."  But, as the report submitted by Georgetown to the dean's office on June 2 shows, contrition can empower the mob rather than placate it.  In fact, that apology was framed as evidence of guilt: Shapiro's "plain words not only explicitly identified the race, sex, and gender of a group of individuals," the report said, "but also categorized Black women as 'lesser.'  Though [Shapiro] did not himself describe his comments as offensive or acknowledge that his comments could reasonably be interpreted to denigrate individuals, he promptly removed the tweet and apologized after others expressed their criticism."  Besides, the 10-page report suggests that the university faced tremendous pressure to ostracize Shapiro.  A "lot of faculty" expressed "deep concern" and "outrage" about Shapiro's tweet, as did several administrators, who said they would "not participate in any program or activity" involving him.  It would be "disruptive," they told the diversity office, if Shapiro were "physically present" on campus.

Yet Georgetown reinstated Shapiro, saying university policies did not apply to him when he tweeted on Jan. 26, as his employment was to begin Feb. 1.  In other words, he was cleared in the 122-day investigation only on a technicality.  A bit too much to take in.[...]"

Read more: A roller-coaster ride in leftist academia hell

Western Suicide

Gerardo Dottori, "Incendio sulla città" (1926, olio su tela)
Perugia, Museo Civico di Palazzo della Penna

My latest on American Thinker:

"On September 19, 2019, accepting the Defender of Western Civilization award from the Intercollegiate Studies Institute at the fourteenth annual Gala for Western Civilization, Sir Roger Scruton gave a splendid address, his last one before he left this world after battling cancer.  The core message of the speech was that if Western civilization is under attack, this is happening precisely because it's Western, and "the word Western has been taken to be a standard term of abuse by so many people in the world today."  Yet, he explained, Western civilization is not even close to what its detractors think it is — namely, some narrow, small-minded thing called Western.  It is instead "an inheritance, constantly expanding, constantly including new things.  It is something which has given us the knowledge of the human heart, which has enabled us to produce not just wonderful economies and the wonderful ways of living in the world that are ours, but also the great works of art, the religions, the systems of law and government, all the other things which make it actually possible for us to recognize that we live in this world, insofar as possible, successfully."  That's why "we shouldn't despair of Western civilization."  We're talking about, he concluded, "an open, generous, and creative thing called civilization."

Sir Roger's remarks came to my mind as soon as I read the first pages of Suicidio occidentale  (Western Suicide), the new book by Federico Rampini, a prominent Italian journalist who lives in the U.S. and holds Italian and American citizenship.  If an attack in the heart of Europe caught us unprepared, he argues with reference to the Russian invasion of Ukraine, it is because we were engaged in our own cultural disarmament and self-destruction.  The dominant ideology spread by elites in universities and in the media requires us to demolish self-esteem and blame ourselves for almost everything that goes wrong in the world.  According to this ideological dictatorship, he says, we Western countries no longer have values to offer the world and the new generations; we only have sins to expiate and lessons to learn.

This is the suicide of the West.  In many U.S. universities, Rampini notes, it is impossible for non-extremists on issues of sex and gender to have freedom of speech.  The New York Times in particular, says Rampini, bears heavy responsibility in this regard for playing a central role in the creation of Critical Race Theory.  Putin's aggression on Ukraine, backed by Xi Jinping, he concludes, is a consequence of the fact that the two major autocracies know we are sabotaging ourselves.

Well, that makes perfect sense, does it not?  After all, isn't it true that Putin wouldn't have dared to attack Ukraine if the 45th president had gotten a second term?  And this not only because of Trump's personal charisma, but also — if not mainly — because of his philosophy and anti–politically correct narrative.  From this point of view, too, the change at the White House was a disaster: Joe Biden's "woke" presidency is a luxury the West couldn't and can't afford. [...]"

Read more: Western Suicide

The American Medical Association Falls to CRT

 

My latest on American Thinker:

"The old world is dying and the new world struggles to be born. Now is the time of monsters.” This well-known quote is a liberal translation of Antonio Gramsci popularized by Slovenian philosopher Slavoj Žižek, which renders “In this interregnum a great variety of morbid symptoms appear” as “Now is the time of monsters.” Antonio Gramsci, the Italian Communist leader and theoretician who is considered the forefather of Critical Race Theory, had probably no idea that, a century later, such an accurate insight into his time would prove to be incredibly prophetic of our own here and now. Today the monsters -- or morbid symptoms -- are among us as neighbors, colleagues, and friends accept and embrace the Critical Race Theory and its ramifications in the many fields of human life and scientific research.

One of these fields -- perhaps the most unthinkable -- is that of medical science and practice. Things have meaningfully changed since on June 25, 2021, White Coats for Black Lives (WC4BL), a national organization led by medical students, published its statement of “vision and values.” The organization, which boasts 75 chapters at medical schools across the country and was called to action by the Black Lives Matter movement, “aims to dismantle racism in medicine and fight for the health of Black people and other people of color […]. Our job is two-fold: 1) dismantling dominant, exploitative systems in the United States, which are largely reliant on anti-Black racism, colonialism, cisheteropatriarchy, white supremacy, and capitalism; and 2) rebuilding a future that supports the health and well-being of marginalized communities.” WC4BL also focuses on “dismantling fatphobia,” embracing “Black queer feminist praxis (theory and practice),” “unlearning toxic medical knowledge and relearning medical care that centers the needs of Black people and communities.” [...]

On top of that, the Association of American Medical Colleges’ (AAMC) recent guide to anti-racism planning suggests that universities develop a scorecard “similar to the White Coats for Black Lives’ Racial Justice Report Card.” A very important endorsement! Similarly, the October 30, 2021 “Guide to Language, Narrative, and Concepts,” a collaboration between the American Medical Association (AMA) and the AAMC Center for Health Justice, offers “a guidance on language for promoting health equity, contrasting traditional/outdated terms with equity-focused alternatives,” explores “how narratives (the power behind words) matter,” and provides “a glossary of key terms, defining key concepts, and whenever possible acknowledging debates over definitions and usage.” Terms such as “Caucasian,” for instance, should be avoided. Conventional phrases such as “Low-income people have the highest level of coronary artery disease in the United States” and “Native Americans have the highest mortality rates in the United States” should be changed respectively into..."

Read more: The American Medical Association Falls to CRT

Will American Wokeness Destroy the Rest of the West?

It definitely seems that there's a sickness emanating from the United States that seeks to contaminate all of Western civilization. France in particular, believe it or not, is alarmed... 

My latest on American Thinker.

The Left and the Control of Meaning

 

"If this isn’t a fight to the death, I don’t know what it is." 

My latest on American Thinker.

Critical Race Theory and Its Offspring, BLM, Have Struck Again.

American Thinker – one of my favorite online magazines! – just published a piece I wrote about how Critical Race Theory seems to have become the EU’s equivalent of China’s Cultural Revolution, and BLM’s agenda is the most crucial social problem facing the old continent.

Blessed Are the Free in Spirit: a Review by Walter Bernardone

Once upon a time, I was a blogger. Now I’m someone who has a blog somewhere but has no time to update it anymore. But once a blogger, always a blogger… yeah, as Samuel Robert Piccoli has brilliantly (albeit indirectly) shown throughout his new book, blogging is much more than simply writing, it’s a way of life. Most people think blogging is a Web site on which people publish periodic entries in reverse chronological order and allow readers to leave comments.

This is only partially true, however. As a matter of fact, blogging is defined more by a personal and opinionated writing style. The over-40’s know that blogs went largely unchallenged until Facebook reshaped consumer behavior with its all-purpose hub for posting everything social. Twitter also contributed to the upheaval. No longer did Internet users need a blog to connect with the rest of the world. They could instead post quick updates to link to articles that infuriated them, comment on news events, share photos or promote some cause, all the things a blog was intended to do. Yet the change is real, but not essential.

What I loved most about Blessed Are the Free in Spirit is that it is the quintessence of blogging, an example of blogging at its best.

Rob – as the author is best known in the blogosphere and social media – is also a philosopher and a man of letters, and this makes his writing even more fascinating. He can write about almost everything, as his book shows, without boring the reader. In short, he’s a great writer.

Walter Bernardone (GoodReads, March 16, 2021)

Blessed Are the Free in Spirit: a Review by Helen Butler

Rarely have I come across such an inspirational and enlightening book. Though simply and pleasantly written, Blessed Are the Free in Spirit: A Journal in Complicated times displays a critical spirit that is rare for our time of politically correct madness. This book challenges the reader without appearing to and without ever trying to preach to them, letting them make their own minds up about the many issues and topics the author touches upon, ranging from philosophy to literature, from politics to social media, from songs to seasons and places…

At the same time the book shows the importance to have a strong inner compass, and in so doing the author takes the reader’s consciousness to the highest level.

With that being said, if there is a flaw with this book, it is that it is not for everyone: it is not for small-minded people. It is not for people who cannot bear the freedom to be themselves and to take risks rather than just follow convention.

Politically speaking I’d say that this is a book for open-minded Conservatives and common-sense Liberals, or vice versa. Religiously speaking, in turn, this is a book for open-minded Christians and open-hearted secularists. And so on. Not by chance, as the author himself suggests in the Introduction, Blessed Are the Free in Spirit was conceived under the sign of Michel de Montaigne, who excelled in the art of looking at the things of this world without blinkers, prejudices, and preconceived notions. As S.R. Piccoli puts it, “the Lord of Montaigne was a skeptic, but of a very different sort from the one we are familiar with. He was not the kind of skeptic who basically believes in nothing, who refuses to take anything on faith, who takes issue with organized religion, and things like these. Yes, he was a man who doubted almost everything, but at the same time, he was a good Catholic, one who believed without reservation all that the church taught and prescribed. Strange enough, isn’t it? But strange as it might seem, to be honest that’s what I have always liked the most about him.”

To say that I like this book is an understatement, I love Blessed Are the Free in Spirit and strongly recommend it!

Helen Butler (GoodReads, March 13, 2021)

My New Book Is out and Available on Amazon!

Dear Readers,

Here we go again, a new book is born. A few weeks ago, when all the chapters were already written, I just had to write the Introduction to outline the purpose, goals, and contents of the book. Which, at least as regards the contents, was not an easy task at all, since this is a book that ranges across a vast array of topics and subjects. Yet I was well aware that the contents are not what matters most, to some extent they are just a chance and an opportunity. What matters most is what certain events, facts, issues, thoughts, and feelings can teach us about ourselves, life, and the world around us. I’d say that this book is a dialogue with myself about my understanding of and relationship with life itself. Existential, political, and philosophical issues—which are frequently recurrent in the book—are functional to wider self-knowledge and self-understanding. But this is not a philosophical book, despite the many philosophical issues that crowd its pages. Nor is it a political one, despite the seven subchapters devoted to the Trump era and its implications in the political, social, cultural, and economic life in the U.S. and elsewhere.

Let’s put it this way: to me, it is always like this in people’s lives, the idea is to always go forward, to progress toward an ever better condition. And it is right that it should be so. But reality rarely matches the initial vision exactly, and often it marches in the opposite direction. Contrary to popular belief, in our times many never stop unlearning, nor do they give up rising in the hierarchy of what is contrary to the Good, the Beautiful, the Just, or simply the Reasonable. Ours are times of intellectual chaos and moral relativism, if not nihilism, and everything seems on the verge of falling apart, as the events of the recent past in the U.S. and elsewhere, in case it was needed, have abundantly shown—by the way, while I was writing the Introduction, thousands of President Donald Trump’s ardent supporters violently were storming the U.S. Capitol building, prompting evacuations, injuries, and arrests...

The whole story of Covid-19 fits perfectly into this context, to the point of becoming, at least in my mind, an effective metaphor of the Zeitgeist, which is interwoven with individual and collective pursuits, aspirations, and ambitions that are so very often ill-conceived, short-sighted, and based on false premises. Yet, such an upside-down world is nevertheless our one and only world—and it is well worth fighting for, in spite of everything. In a small way and to some extent, Blessed Are the Free in Spirit. A Journal in Complicated Times is my contribution to the fight.

Like my previous book, Blessed Are the Contrarians. Diary of a Journey Through Interesting Times, this one is a kind of diary of a journey through our time—politics, culture, lifestyles, worldviews, etc.—and back home again, where “home” stands for a deep sentiment of belonging to our own free and indomitable spirit, which is much stronger than the spirit of our times, however powerful and attractive it may be. Moreover, in this book, as in Blessed Are the Contrarians, I have selected some of the articles posted on my blog over the last few years, those most suitable for this traditional mode of communication. In other words, Blessed Are the Free in Spirit is somehow none other than Part Two of Blessed Are the Contrarians. But with a couple of differences. The first being that in this book, the “journal” entries are arranged in chronological order (from most recent to oldest), as well as by subject matter. The second is that the author is no longer exactly the same person he was when the first book came out in 2012. This for the simple reason that time never passes in vain. As Heraclitus said, “You cannot step into the same river twice.” The water in the river is never the same, it is constantly moving, so the river is never the same river twice…

One word on the title of the book. A free-spirited person can be many different things—even (at least apparently) opposed to one another rather than harmonious or compatible—because their heart is their compass, and heart has no boundaries or rules imposed from outside. When they are religious, they tend to focus on the innermost teachings and truths of their religious faith rather than the “letter” of the Scriptures—and therefore they’re often, if not always, on the verge of heresy... They do not dwell on the past but resist a progress built on the destruction of traditions that go back many centuries and of the systematic denial of our history and civilization. They are fiercely independent, but can still develop a close emotional bond with those who provide for them and look to others for protection. They deeply care about their beliefs and what they feel strongly about but seem to not worry at all—except the bare minimum—about normal stuff like money, career, success, etc.

Free-spirited people are the salt of the earth, they are not restful persons. You never relax with these people. They are inspiring and thought-provoking, challenging and uplifting, men and women at their best. They are “contrarians” in the best sense of the word. And so they are somehow a step ahead of those to whom I dedicated my previous book. Some time ago, I stumbled upon an excellent definition of that blessed kind of person: “A free spirit is not bound by this, that, matter, materialism or opinion. They sing, dance, and flow on the wind—for they are at one with it. They are nothing and everything—void and expanse. Even space and time do not confine or define them. For they are pure energy itself” (Rasheed Ogunlaru).

With that being said, please note that free-spirited does not mean self-referential, solipsistic, or selfish. Quite the contrary. It’s because they are deeply in love with Life, Humanity, Poetry, Music, Dance, Theater, Writing and so many other things that Free-spirited people are what they are—if they flow on the wind it’s because they are at one with it! If they are self-confident it’s because they have faith in life! As the French say, tout se tient (everything fits). Freedom itself is not an absolute, not an either-or proposition, but a set of relations, possibilities mixed with actualities. Likewise, freedom of spirit, which is the quintessence of human nature, is basically the fruit of a compromise, a miracle of balance and elegance. Ultimately, free-spirited people cannot but be the result of a coincidentia oppositorum (the coincidence of opposites). As the most elegant of essayists and a living miracle of balance and intellectual like Michel de Montaigne once said, “One may be humble out of pride.” Which is certainly not a good thing, but what if we apply the same scheme in positive rather than in negative terms? Well, let’s say, for instance, that one may be cheerful/ironic out of seriousness, easy-going out of severity, naive out of sophistication, and so on. Hence Montaigne’s writing en chair et en os (“in the flesh”), as well as the imperceptibly subversive turns of his sentences and the slyly ironic tone that often creeps into his Essays. That’s what free-spirited people are made up of, and why they are the salt of the earth.

By invoking blessings on the Free in spirit, I’m trying to express the feeling I feel for them, my deep admiration and gratitude for their very special contribution to mankind and society. They are my North Star, my source of inspiration, and the reason why I am what I am. I would like to think that in whatever I write there is something the free-spirited writers and thinkers of the past centuries would approve of. Likewise, I hope what I write does not displease the free spirits of our day too much.

Now, for me, there’s nothing left to do but wish you happy reading and look forward to hearing from you with any questions or comments that you may have.

Blessed Are the Free in Spirit. A Journal in Complicated Times 

Paperback Ed. - ISBN-13 : 979-8702016979 - Publication date : February 5, 2021

Kindle Ed. - ASIN : B08W2DP9RC - Publication date : February 4, 2021 

I Wandered Lonely as a Cloud

I wandered lonely as a cloud,

That floats on high o’er vales and hills,

When all at once I saw a crowd,

A host, of golden daffodils;

Beside the lake, beneath the trees,

Fluttering and dancing in the breeze.

Continuous as the stars that shine

And twinkle on the milky way,

They stretched in never-ending line

Along the margin of a bay:

Ten thousand saw I at a glance,

Tossing their heads in sprightly dance.

The waves beside them danced; but they

Out-did the sparkling waves in glee:

A poet could not but be gay,

In such a jocund company:

I gazed--and gazed--but little thought

What wealth the show to me had brought:

For oft, when on my couch I lie

In vacant or in pensive mood,

They flash upon that inward eye

Which is the bliss of solitude;

And then my heart with pleasure fills,

And dances with the daffodils.

~ William Wordsworth

This famous and amazing poem speaks about one of William Wordsworth’s walks in the countryside of England’s Lake District. During this walk, he encountered a long strip of daffodils... Besides being a quintessentially Romantic poem, “I Wandered Lonely as a Cloud” explores the close and fundamental relationship between nature and humanity. Introducing the idea of loneliness in the first line, but suggesting at the same time that the Poet is not really alone at all, Wordsworth intimates that the natural world—and a strong bond with it—is essential to human happiness and serenity.

The stars of the show in this poem are the daffodils. In the Northern Hemisphere, these beautiful flowers are one of the most welcoming signs of spring. Following the wintry months of grey skies and rain, daffodils bring bright swathes of color to our gardens and parks. That’s why they symbolize rebirth and new beginnings. These strong, resilient flowers are a positive, life-affirming symbol, with a bright and joyful yellow color. As it was not enough, the Poet describes the daffodils as having imaginatively human characteristics. Take their “dancing,” for instance, which is referenced in every stanza and which is an inherently joyful activity, despite being just the effect of the wind… In addition, Wordsworth projects human emotion onto the daffodils: “A poet could not but be gay/In such a jocund company”—even though, obviously, the daffodils don’t experience the world in this way.

As a result of all this, and other subliminal messages of the poem, the reader is led to feel the overwhelming happiness that the Poet enjoyed at the sight of what he describes as a “crowd” and a “host” of daffodils—b.t.w., “host” also has the subtle connotation of relating to angels—that are “fluttering and dancing in the breeze…“

P.S. This post wants to be a sign of hope and optimism for the New Year ahead, and is especially dedicated to my friends who are struggling. 

In this video, British actor Simon Russell Beale performs William Wordsworth's most famous poem, which takes on new meaning amid the coronavirus crisis (August 15 2020, directed and produced by Juliet Riddell and Joe Sinclair; curated by Allie Esiri and edited by Joe Sinclair).