My Approach to Philosophy 

My intellectual journey began with a deeply unsettling question that has remained a constant undercurrent in my work: how could the Holocaust happen in a nation as culturally and intellectually advanced as Germany? This question, born from the darkest chapter of human history, propelled me initially towards theology, seeking answers in religious frameworks and theories of human nature. My early Jesuit education provided a strong foundation in classical and modern thought, encompassing Plato, Aristotle, Thomas Aquinas, Kant, and Hegel. However, I found myself increasingly drawn to the Critical Theory of the  Frankfurt School, particularly the work of Theodor Adorno. His synthesis of Marxism and psychoanalysis, his incisive critique of new forms of totalitarianism – what he termed the "administered world" – and his analysis of the dangers of uncontrolled instrumental reason, resonated profoundly with my concerns about the dehumanizing tendencies of modern society. Adorno, along with other members of the Frankfurt School, offered a crucial framework for understanding the societal and cultural forces that could culminate in atrocities like the Holocaust, a stark contrast to the indifference displayed by other prominent thinkers, like Heidegger, and many theologians who simply shrugged their shoulders and moved on.

My move to America marked a necessary shift in my focus. Immersed in the discourse of a superpower, American political theory grapples with practical questions of equality, democracy, citizenship, representation, and the intricate relationship between politics and the economy. I learned about these topics alongside my students, whose diverse perspectives proved invaluable to my own intellectual growth.

My doctoral dissertation explored the intersection of religion and psychoanalysis through the lens of Freud and Jacques Lacan, reflecting a long-standing interest in the interplay between religious and secular thought. Lacan’s reinterpretation of Freud through structuralism and linguistics, particularly his emphasis on the symbolic order, the role of language in shaping experience, and the concept of a fundamental lack inherent in human subjectivity, provided a powerful framework for understanding the complexities of identity and desire. I view Lacan's work as a crucial bridge between the social critique of the Frankfurt School and the depths of individual psychology.

My engagement with Lacan, especially his later work incorporating topological concepts, deepened my fascination with the relationship between abstract ideas and the concrete realities of human experience. This interest aligns with Ludwig Wittgenstein's approach in "Philosophical Investigations," arguably the most important philosophical work of the 20th century. Wittgenstein’s focus on language games and the relativity of meaning offered invaluable insights into the limits and possibilities of communication. Moreover, he provides a model for thinking about the human mind without succumbing to the pitfalls of psychologism or physicalism.  He also dismantles the tendency to construct self-enclosed philosophical (or psychological) systems, like Hegelianism, which can easily become detached from the lived realities of most people. My aim, following Wittgenstein's lead, is to develop a philosophy that is "embedded"—a way of thinking and reflection that is inseparable from its objects and from the thinking subject itself.

These diverse strands of thought have ultimately converged in my adaptation of Henri Lefebvre’s concept of "Trialectics." This approach, which can also be referred to as "Thirdness," moves beyond the limitations of both dialectics and post-structuralism. Trialectics attempts to create a theoretical space that transcends binary oppositions, embracing a dynamic interplay of perspectives. This allows for a more nuanced and comprehensive understanding of complex phenomena, including the relationship between individual psychology, social structures, and enduring questions about human nature, suffering, and the possibility of a just and meaningful life. (You can learn more about my work on Trialectics here).

In today's world, philosophy must be driven by an unwavering commitment to critical inquiry, a deep concern for social justice, and a conviction that the power of ideas can illuminate the human condition and make life more bearable. Philosophy, therefore, is not a luxury, but an urgent necessity.