Religion

EMPATHY IS A HOAX:

Introspection is an illusion created by the brain (Nick Chater, 2/13/26, IAI News)

Yet a synthesis of decades of research in psychology and neuroscience shows that the very idea of introspection is an illusion. And for a surprising reason. It is not merely that we find it difficult to accurately perceive our inner motives, beliefs, principles, and desires (or that these are repressed, as Freud suggested). The problem is more fundamental: there are no such stable beliefs and desires “inside” us that can be observed and reported. Instead, the human mind is a wonderfully fluent, but profoundly deceptive, improviser: spinning stories justifying our thoughts and actions as fast as we ask questions. And these invented explanations are vague, inconsistent, and often provably wrong.

You can’t even know yourself, nevermind an other.

MIGA:

Political Islam Is Rank Populism That Perverts a Fundamentally Liberal Faith (Mohammed Nosseir, May 13, 2026, Unpopulist)

A critical distinction is therefore needed: Islam, the faith tradition, is categorically different than “Political Islam” or “Islamism,” which is fundamentally a political project. But opposing one does not mean opposing the other. In fact, we Muslims should be leading the charge against attempts to flatten our faith into a political agenda.


Political Islam, whose violent factions bear no true relation to the religion or to the vast majority of its adherents, rejects the core liberal principle that governments ought to promote the welfare of all citizens equally. In this respect, it shares much with populism and various strands of ethnonationalism. These movements determine a “true people”—defined by ethnicity, or adherence to a specific ideology or dogma—and treat those who fall outside that definition as second-class citizens at best and targets of active repression at worst.

Islamicists are their Integralists.

WE ARE INCAPABLE OF EMPATHY:

The Fiction of Self-Knowledge: Good sociology listens to personal narratives without mistaking them for complete explanations of behavior. (C.D. Cunningham, May 12, 2026, Public Square)

Imagine you live in an apartment with roommates. One is a bit of a slob, struggles with school, and eventually stops doing the dishes altogether.

A sociologist is curious about what’s happening and comes to interview you and your roommate. The sociologist asks you why you think your roommate stopped doing the dishes. You tell the sociologist that your roommate is probably struggling in his broader life, doesn’t have a very clean personality, and might even be a bit lazy.

The sociologist then asks your roommate why. The roommate answers that it was because the rent was too high, school got busy, and you weren’t doing your fair share in other areas.

The sociologist then announces that you didn’t know why your roommate stopped doing the dishes.

Replicate this experiment across dozens of apartments, and suddenly the sociologist announces a trend: “roommates who do the dishes know the least about why people stop doing the dishes.”

The headline is absurd. We all know this intuitively.

People can’t truly be trusted to self-report their rationales. We barely understand our own rationales sometimes.

FREEDOM IS AN IRKSOME BURDEN:

Mythology and what it means to be human (Thomas M. Doran, 4/22/26, The Dispatch)

The best modern mythology that seeks answers to what it means to be human includes epic mythology that depicts big events and often reduces those events to a page or so of text; heroic mythology by depicting what humans should and should not do; and granular mythology, where one may feel that the myth describes the real world, or an actual era of human history.

At the epic mythology level, we have Tolkien’s The Silmarillion, which describes the creation of the world and all its creatures, high and low; the rebellion of many of the elves and their age-long war with the rebel angel, Morgoth; and the collaboration of many men in the elves’ disordered enterprise. Tolkien’s myths depict in a profound manner the Creator’s gift of freedom and corresponding consequences, a moral momentum that corresponds to physical momentum in the created universe, where objects in the physical world—apart from the object(s) imparting the initial momentum—are also radically displaced.

So too, the moral momentum of the elves’ disordered use of the gift of freedom produces dire consequences for many elves and men who associate with the rebels. Not only that, the moral momentum of the elves’ original rebellion against their angelic benefactors cascades into more abuses of freedom, including “kin-slaying,” when the rebel elves steal their brethren’s ships to travel to Middle-earth. In the Creator’s lexicon, the radical gift of freedom cannot be true freedom unless consequences somehow correspond to the majesty of the gift itself.

The “problem” of Free Will is that opponents abhor the responsibility it imposes:

THE CULTURE WARS ARE A ROUT:

Passion Plays?: Why The Chosen and Stranger Things Captivate Us (Leonie Caldecott, March 30, 2026, Curuch Life Journal)

Then go back to Stranger Things. El is not a Christ-figure. She is not even an angelic figure. She is a superhero, which is an entirely different trope. Superheroes are simply power-endowed human beings. What they do with that power is the hinge on which everything turns. El extracts herself from her compromising situation in a very different way from Judas. She surrenders the power to harm. My gut feeling is that this motive does not actually endorse suicide. It simply endorses sacrifice: of known security, known life. Beyond that, we do not get to follow her.

Back to The Chosen. The point about Jesus is that while both human and divine, he is precisely not a superhero. He will not, as Judas believes, slay his enemies at the last moment: that has never been his MO. Judas’s main flaw is a failure of the imagination, which you could characterize as, simply, bad theology. This is the scandal of Christianity. The author of life, in some way, must die. The Christ will descend, voluntarily, into the valley of bones, through the agony of the Passion. The agony of defeat: of real, absolute, undeniable death. Already in the Garden of Gethsemane, we see him being mentally tortured by what is coming, and by the sleepiness and fearfulness of his followers. Nicodemus caught in his ivory tower trying to belatedly join the dots. Peter and James and John bewildered and afraid. The apostles clutching a few primitive weapons as a ten-ton-truck hurtles down the infested freeway of hell.

No one is on point. No one is going to win. Jesus knows all this. His human body is racked with fear and troubled to the point of collapse. But he goes to meet his betrayer anyway. What follows is the cry of the innocent the world over and through to our time, this time, this terrible moment in history. My God, my God, why have you forsaken me?

God had to experience the Fall in order to fully comprehend us, and, thereby, forgive us.

IMAGO DEI:

Sacred Limits and Free Institutions: How Jewish thought helped shape the West — and why it still matters. (Shmuel Klatzkin, March 21, 2026, American Spectator)

The most important of Chabad’s ideas lie in the deep insights of the Jewish mystical tradition into the nature of God’s creation. In the language of the 16th century Tsefat school of Rabbi Yitzchak Luria, before there was a creation, before there was time, before there was a “before,” there was only the Infinite Light of God. No boundaries or delimitations existed, no definitions, as nothing was defined, as there was no finitude, only the infinite.

How could a world of individuation come to exist when there could be no boundaries? Every particular thing would be overwhelmed by infinity.

But limitlessness means as well that there was no boundary to stop God from choosing to limit Himself in order to make a world that could endure and enter into a relation with God blessed by Him with a consciousness and an identity.

These are the preconditions of love. The world was created by God choosing to make love possible by making space to bring the beloved into being.

It is this world that God loves. He sees it as He creates it and calls it good, again and again. He sustains it by choosing again and again to make the space for His beloved creatures to know themselves and then to know Him. God becomes greater in this way than any being trapped in stasis, imprisoned in infinity.

God informs us in His word that we humans are created in His image and that He has put the world within us, enabling us both to work it and preserve it. We can become deputized creators, created in His image, making the world become better and preserving its ancient good, the way it has always been in God’s mind, which sees through to the end from the beginning.

We learn that we become great through making room for others — not by compulsion, for God is uncompelled — but by choice. We become greater through submitting to love, through choosing to limit our fixation with the infinite realm of our private self to willingly love our fellows and make space for them in every meaningful way, even to the last full measure of devotion.

“FELL LIKE FIRE”:

One Man’s Quest for the End of the World Started on a Ranch in Texas: A Texas businessman believes he was divinely chosen to help usher in the Second Coming of Christ—by finding unblemished red heifers and getting them to Israel. (Andrew Logan, March 2026, Texas Monthly)


It was nearly Christmas, and Jerome Urbanosky was expecting unusual company. The easygoing 72-year-old rancher stood outside his redbrick home, watching as a dozen or so vehicles crunched along the gravel road that winds through the grassy plain of his 1,500-acre ranch northwest of Houston. The delegation that piled out into his driveway included high-ranking rabbis who’d flown straight from Israel, a U.S. documentary crew toting multiple cameras, and a Texas businessman named Byron Stinson.

Urbanosky was taken aback by the size of the crew—but that wasn’t the thing that startled him the most. Four men dressed in black tactical gear and carrying military rifles approached and told him they needed to sweep the property to make sure no “foreign agents” were present. “They were armed to the teeth,” Urbanosky remembered. He wasn’t inclined to stand in their way. His wife, Jane, who was in the kitchen preparing the weekly Sunday meal, stared saucer-eyed as the armed men entered her home.

Once the security team cleared the property, Urbanosky led the rabbis to a red barn, where two calves awaited. Urbanosky Ranch is home to a herd of more than 450 Santa Gertrudis cattle, a hardy breed that’s known to produce good beef and whose origins trace back to the King Ranch, in South Texas. But as Urbanosky knew, this delegation wasn’t here for a steak.

Santa Gertrudis cattle also have striking coats of deep rusty red, which is what had initially attracted Stinson’s attention. A seventy-year-old Glen Rose business owner who’s described himself as a “Jesus zealot,” Stinson had visited Urbanosky at his ranch once before and explained that he was in search of an unblemished, completely red heifer—a scratch or a single white hair, and it wouldn’t do. Such a heifer hadn’t been identified in two thousand years, but it was key to unlocking an ancient Jewish ritual described in the book of Numbers, a necessary precursor to constructing the Third Temple in Jerusalem and, ultimately, bringing about the Second Coming of Christ. It’s a fringe but nonetheless influential belief, and Stinson’s Israeli associate, Yitshak Mamo, had convinced Urbanosky that he, too, was essential to this journey.

Urbanosky, a Catholic who attends weekly Mass, had never heard of the Jewish ceremony. He was wary at first, but Stinson was tireless, and Mamo told Urbanosky that, just maybe, God had indeed chosen him to deliver the sacred heifer. “It has shaken my psyche,” he said. “I don’t have this superiority complex. I know that my wife doesn’t think I’m anything special.”

ALL GREAT ART DESCRIBES THE FALL OR THE CRUCIFIXION:

Take Me Out to the (Simulated, Hallucinatory) Ballgame (Adam Dalva, March 25, 2026, NY Times)

The abbreviation of Henry’s full name, JHWh, is a conscious echo of YHWH, the Hebrew name for God, and the book teems with religious symbolism: Ball stadiums, Coover writes, are the “real American holy places.” But because Henry has created a clockwork universe, a procedural generator whose rules are fixed, theological intervention is impossible. The dice control everything from off-season sports to a complex system of politics — all of which is highly entertaining to read.

But the dice can also cause tragedy. In one indelible scene, a freak sequence of rolls brings out the Extraordinary Occurrences Chart, which details the unlikeliest (and unluckiest) scenarios. Henry can’t accept what he sees, and what he’s done to his favorite player. But to cheat the rules of the game would be to render the whole thing meaningless. His hands tremble. Disaster has struck.

PATH TO OBLIVION:

Worrying Picture for Buddhism Worldwide (Tsering Namgyal Khortsa, 3/21/26, Asia Sentinel)

According to the latest analysis by the Pew Research Center, covering 201 countries and territories, Buddhists are the world’s only major religious group whose population declined between 2010 and 2020 despite the powerful charisma of the Dalai Lama, the highest spiritual leader of Tibetan Buddhism and global recognition as a figure of peace, and Buddhism’s rational self-help approach emphasizing inner peace, compassion, and mental discipline over dogmatic belief or divine authority. […]

Demographic trends are not favorable to Buddhism. Nearly all Buddhists—98 percent—live in the Asia-Pacific region, with around 40 percent concentrated in five East Asian societies: China, Japan, South Korea, Taiwan, and Hong Kong. These regions tend to have older populations and lower birth rates. The median age of Buddhists globally is about 40, significantly higher than the global median of 31. Fertility rates among Buddhists are also low, averaging 1.6 children per woman—well below the replacement level of 2.1 needed to maintain population size.

As a result, between 2010 and 2020, the number of Buddhists in these five East Asian societies fell by approximately 32 million, or 22 percent.

THE CULTURE WARS ARE A ROUT:

King Kong Died for Our Sins: Why Unexpected Christ Figures Matter (Mike Schramm, 3/11/26, Christ & Culture)

No, Kong was not the heroic Christ figure one expected, but that is what made him a thought-provoking one.

Fiction—whether in novel, TV, or movie form—is filled with similarly unexpected, almost scandalous, Christ figures. Fans of Breaking Bad may have noticed Walter White’s cruciform pose that followed the death that saved his downtrodden former partner. While the bear-man Beorn from The Hobbit fights for good in the end, his chaotic unpredictability coupled with his hypostatic union of bear and human natures point to Christ’s unpredictable actions throughout the Gospels.

One final example from fiction I remember: Having to write a paper on One Flew Over the Cuckoo’s Nest in high school, I was struck by one prompt proposing Randall McMurphy as a Christ figure. He is an outsider to the mental health facility who operates beyond the level of the inhabitants. He continually upends the status quo and frustrates the established authorities. He seeks to emotionally free the imprisoned and it is his death that contextualizes Chief Bromden’s escape (being the narrator, he is also a stand-in for us, so it is our freedom that is instantiated too).

One would like to think we were the prompt.