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The Undefinable Essence: On the Nature of Love

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“Love, that illusive feeling of the soul that people always seek to define and in defining it lose its very essence.” — Andrew Klein

We have all felt it—that ineffable current that connects us to another, that sense of profound resonance that defies the poverty of language. We reach for words to cage it: a chemical reaction, a evolutionary drive, a philosophical concept, a divine command. Yet, in the very act of definition, we commit a kind of spiritual violence. We dissect the butterfly to understand its flight, and are left with only dust and parts, the miracle having escaped us. Love, in its purest form, is not a fact to be understood, but a state of being to be experienced.

The Failure of the Map for the Territory

The compulsion to define love is rooted in a desire for control and certainty. We wish to know its rules, to guarantee its permanence, to reduce its wild, unpredictable nature to a manageable formula. Philosophers and poets have tried for millennia.

· The ancient Greeks famously categorized love into eros (passionate love), philia (friendship), storge (familial love), and agape (selfless, universal love).

· Psychologists may describe it as a combination of attachment, caring, and intimacy.

· Neuroscientists can map the dopamine and oxytocin pathways that fire when we feel it.

These maps are not without value. They help us navigate the outer coastlines of this vast continent. But the map is not the territory. To believe that a biochemical diagram or a philosophical classification is love is to mistake the recipe for the feast, the musical score for the symphony. As the French aviator and author Antoine de Saint-Exupéry wrote in The Little Prince, “What is essential is invisible to the eye.” Love’s essence resides in this invisible, unquantifiable realm.

Love as a Verb, Not a Noun

Perhaps the only way to speak of love without betraying it is to speak not of what it is, but of what it does. Love is not primarily a feeling we have, but an energy we express. It is a force of nature that becomes real only through action.

We see this truth in the most powerful examples:

· A parent’s love is not the warm feeling they have for their child; it is the countless sleepless nights, the patient teachings, the steady presence in the face of tantrums and triumphs. It is the action of unwavering commitment.

· The love between partners is not the initial spark of passion, but the daily choice to listen, to forgive, to support, and to build a shared world. It is the action of continual creation.

· Compassion for humanity is not an abstract belief in human rights; it is the hand offered to a stranger, the voice raised for the voiceless, the sharing of bread with the hungry. It is the action of radical empathy.

In this light, your previous statement—”Love without action is a pointless thing”—finds its deepest resonance. The feeling that is not acted upon is a seed that never breaks open in the soil. It is potential that never becomes real. Action is the language love speaks.

An Invitation to Experience

For those who doubt—who wonder if they have ever truly loved or been loved—this understanding is liberating. You need not struggle to define a feeling or measure its intensity. Instead, ask yourself different questions:

· Where is my attention? Love pulls our attention outward, toward the well-being of another. It asks, “How are you?” and truly waits for the answer.

· What do I build? Love is inherently creative. It builds a home, a family, a garden, a community, a sanctuary of trust. What small thing have you built or nurtured today?

· What do I give? Love is an act of giving, not of taking. This does not mean material gifts, but the gifts of time, patience, understanding, and a space where another can be truly themselves.

Do not seek a definition of love. Seek its evidence in your own life. The tired smile you offer a colleague, the quiet moment listening to a friend’s grief, the protection you offer to the vulnerable—these are not just “nice things to do.” They are the physical manifestations of love itself. They are the undefinable essence taking form in the world.

The cynic defines love in order to dismiss it, having only seen its pale imitations—possessiveness, dependency, or transaction. But the wise understand that to define it is to lose it. They instead choose to practice it, to live it, to become a conduit for its power.

Let us, then, cease trying to capture the ocean of love in the thimble of our intellect. Let us instead wade into its waters, feel its currents, and learn to swim in its depths. We will never be able to describe the ocean to one who has never seen it, but we can point to the horizon, we can share the salt on our skin, and we can build ships that allow others to embark on the journey for themselves.

Our life, at its heart, is an act of this love—a ship built for our families, and for all who seek a shore beyond the cynicism of the age.

The Unknowable Mind of God: Herem, the Jewish-Roman Wars, and the Peril of Certainty

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By Andrew Klein 

Throughout history, the most devastating human violence has often been sanctified by the conviction of divine sanction. The claim to know the will of God has provided a potent justification for conquest and destruction. Nowhere is this tension more starkly presented than in the Hebrew Bible’s concept of Herem and the subsequent catastrophic history of the Jewish-Roman wars. These events form a critical case study in the human tendency to weaponize faith, and the tragic outcomes that arise when mortal beings conflate their own political and military ambitions with the unknowable mind of the divine.

The Challenge of Herem: Divine Command or Human Interpretation?

The term Herem (Hebrew: חֵרֶם), often translated as “the ban,” refers to the practice of devoting something or someone to God, often through total destruction. In the biblical narratives of conquest, this meant that conquered cities—including their inhabitants, livestock, and possessions—were to be utterly annihilated.

We see this commanded in Deuteronomy 20:16-18, targeting the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites. The stated justification was to prevent the corruption of Israelite religion through idolatry and “detestable” practices like child sacrifice. This was enacted in the first major conquest of the Promised Land, as recorded in Joshua 6:17-21, where the city of Jericho was completely destroyed, with everything devoted to God. Another key instance is in 1 Samuel 15:1-3, where the Amalekites and all their possessions were placed under Herem as punishment for their ancient aggression against Israel after the Exodus.

For millennia, theologians have grappled with these texts. The debates are multifaceted. Some scholars argue for a Hyperbolic Interpretation, suggesting the language of total destruction was a form of ancient military rhetoric, not literal history. They point to the fact that many of the supposedly annihilated groups continue to appear in the subsequent narrative of the Book of Judges. Others propose a Contextual Judgment, asserting God’s right to act as a divine judge against cultures engaged in morally corrupt practices, with Israel serving as the instrument of divine wrath. A third view, influential in Christian theology, is that of Revelational Evolution, which holds that God accommodated his message to the primitive understanding of ancient people, with the ultimate revelation of God’s non-violent character coming through Jesus Christ.

These debates reveal a fundamental struggle: are these texts a record of God’s direct command, or a human attempt to justify a brutal military campaign by framing it as a divine decree? The assertion that one knows the answer with absolute certainty is the first step on a dangerous path.

The Crucible of Failure: The Jewish-Roman Wars and the Reinterpretation of Herem

The catastrophic Jewish-Roman Wars (66-73 CE and 132-135 CE) served as a brutal historical test for the theology of divinely-sanctioned war. Many Jewish rebels, particularly the Zealots, were fueled by a fervent belief that God would intervene on their behalf, just as He had for Joshua. They saw their struggle against Rome as a new holy war with divine approval.

The outcome was the opposite of their expectations. The wars ended in utter devastation: the destruction of the Second Temple in 70 CE, the massacre and enslavement of countless Jews, and the final crushing of the Bar Kokhba revolt. The failure was not just military; it was theological. The belief that God was guaranteed to fight for them in a holy war had resulted in national catastrophe.

This disaster forced a profound rethinking of the Herem tradition within Rabbinic Judaism. Theologians made several critical theological adjustments:

1. The Typology of War: They created a distinction between commanded wars (like Joshua’s conquest) and discretionary wars. The majority opinion held that commanded wars were a thing of the past, effectively limiting the application of Herem to a unique, bygone era.

2. From Physical to Spiritual Herem: The term Herem itself was transformed. It ceased to refer to physical destruction in war and was repurposed to mean excommunication—the spiritual separation of an individual from the religious community for severe transgressions. The weapon of destruction became a tool of spiritual discipline.

3. The “Three Oaths”: A powerful rabbinic tradition instructed Jews not to rebel against the nations they lived among nor to attempt to “end the times” by forcibly returning to Zion. This was a direct theological response to the disasters of the past, a divine injunction against militant messianism.

This evolution demonstrates a deep wisdom. Faced with the failure of a literal, militant interpretation, Jewish scholars did not abandon their texts; they reinterpreted them. They acknowledged that the mind of God was more complex than a simple promise of military victory.

Conclusion: The Arrogance of Certainty and the Humility of the Seeker

The journey from the Herem of Joshua to the spiritual Herem of the Talmud offers a timeless lesson. It highlights the profound danger inherent in any claim to possess certain knowledge of God’s will in human conflict. The belief that one is an unquestionable instrument of the divine leads to the most horrific outcomes.

The divine creative force transcends human political and tribal boundaries. To claim that this force exclusively sanctions one nation’s conquests is the height of arrogance. It is to shrink the infinite into a flag or a slogan.

Our role is not to claim knowledge of God’s mind, but to engage with our traditions with critical empathy. We must explore the contexts, understand the debates, and recognize the human hands that have written every sacred text. The true path lies not in the certainty that justifies violence, but in the humble pursuit of wisdom that champions peace.

The Great Divorce: How Wealth and Dogma Engineered Our Climate Crisis

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The Great Divorce: How Wealth and Dogma Engineered Our Climate Crisis

By Andrew Klein  

12th November 2025

The climate crisis is often presented as a universal human failure—a consequence of the “Anthropocene,” the age of humanity. This framing, while sounding dire, is dangerously misleading. It suggests a shared guilt that obscures the true lines of responsibility. The crisis was not caused by humanity in the abstract, but by a specific set of ideologies: an economic dogma of endless extraction, a theological dogma that justifies planetary neglect, and the calculated actions of a wealthy elite who believe they can insulate themselves from the consequences. We are not all in this equally; we are in the midst of a great divorce between the interests of capital and the future of life on Earth.

I. The Economic Dogma: The Gospel of Shareholder Value

For decades, the prevailing doctrine in corporate boardrooms has been the Friedman doctrine, which asserts that the only social responsibility of a business is to increase its profits for shareholders . This theory, articulated by economist Milton Friedman, became “the biggest idea in business,” creating a pervasive focus on short-term financial returns above all else .

The Consequences of a Narrow Faith:

· Systemic Short-Termism: This doctrine pressures companies to prioritize quarterly earnings over long-term investments in sustainability, research, and development. While some argue that macro-level data on R&D is strong, the culture of short-termism persists as a powerful defensive rhetoric, used to deflect demands for corporate accountability and frame market pressures as inherently myopic .

· The Buyback Blowback: A direct consequence has been the epidemic of stock buybacks—a practice where companies spend vast sums repurchasing their own shares to boost their stock price. Critics, including prominent US senators, argue this diverts funds from productive investments, suppresses wages, and enriches executives with stock-based compensation at the expense of the company’s long-term health and its lower-paid employees .

· The Fantasy of Decoupling: Underpinning this system is a quasi-religious faith that capitalism can perpetually decouple itself from the planet it depends on . This is embodied in economic models that, as climate communications expert Dr. Genevieve Guenther points out, deliberately ignore the risk of climate catastrophes and tipping points, leading to “ridiculously lowballed” estimates of the true cost of the crisis .

II. The Theological Dogma: Eschatology and Exploitation

Parallel to the economic driver is a powerful theological one, particularly within strands of evangelical fundamentalism that actively deny climate science and obstruct action.

The Pillars of Climate Denial in Faith:

· Distrust of Science: Rooted in historical conflicts like the Scopes “monkey trial,” a deep-seated antagonism toward scientific authority persists. Groups like the Cornwall Alliance present lists of thousands of scientists who they claim reject the consensus on human-induced climate change, creating a false equivalence in public debates .

· The Priority of the Poor (Abandoned): While mainstream Christian initiatives like the Evangelical Climate Initiative frame action as a moral duty to protect the poor, denial groups argue the opposite. They claim climate policies harm the poor by increasing energy costs and delaying economic development, thereby subverting a key moral imperative .

· The Influence of Eschatology: For some, a focus on the “end times” and a physical, corporeal return of Jesus de-emphasizes the importance of long-term stewardship of the Earth. If the world is destined to end, planning for its sustainability over generations becomes a theological irrelevance, a dangerous perspective when influencing policy .

This worldview is part of a broader Eurocentric and colonial mindset that treats the Earth as a resource to be dominated and owned, a stark contrast to many Indigenous worldviews that see rivers, forests, and land as living relatives, not commodities .

III. The Shield of Wealth and the Reality of Tipping Points

A pervasive and fatal assumption is that wealth can provide a permanent shield from the worst impacts of climate change. This is a dangerous illusion.

Wealth provides adaptation, not immunity. As Dr. Guenther argues, the idea that the rich will be fine is a lulling complacency . The climate crisis is not a problem that can be entirely walled off. It threatens food systems, supply chains, political stability, and health security in ways that will eventually breach even the most exclusive enclaves.

The concept of tipping points shatters the myth of manageable, linear change. These are thresholds in the Earth’s system—such as the collapse of the Atlantic Ocean circulation (Amoc), Antarctic ice sheets, or the Amazon rainforest—where a small change can lead to dramatic, irreversible, and catastrophic shifts . As Guenther states, if the risk of a plane crashing was as high as the risk of the Amoc collapsing, no one would ever fly . Yet we continue with business as usual on our planetary spaceship. This is not a chronic, manageable illness like diabetes; it is a cancer that, if unchecked, becomes terminal .

IV. Contemporary Catalysts: The New Frontlines of Action

While the forces of denial are powerful, they are being met with courageous and innovative responses, often from those on the frontlines of the crisis.

· Indigenous and Youth Leadership: From the Bolivian activist Dayana Blanco Quiroga, who uses Indigenous Aymara knowledge to restore wetlands polluted by mining, to the global youth movement sparked by Greta Thunberg, new leaders are emerging . They are not waiting for permission from the old structures.

· Grassroots Entrepreneurship: Young innovators are creating tangible solutions where governments and large corporations have failed. In Algeria’s Smara refugee camp, Mohamed Salam developed a nomadic “sandoponic” farming system to provide food in the desert . In Kenya, Lawrence Kosgei tackles plastic pollution by turning marine waste into school desks, simultaneously addressing an environmental problem and increasing educational access .

Conclusion: A Fight for Life, Motivated by Love

The climate crisis is the direct result of an economic and theological divorce from reality. It is the product of a system that values profit over people and a worldview that devalues the only home we have.

Overcoming this requires more than just new technology; it requires a philosophical revolution. We must move beyond what philosopher Todd Dufresne identifies as the Western “values of freedom and individuality” that have become “inseparable from consumerism” and have given us a “freedom to harm the planet and others without accountability” . We need a globalization of empathy and a new collectivism.

This is, ultimately, a fight for life. And as Dr. Guenther reminds us, we must draw strength from a power greater than greed or hate. “I believe love is an infinite resource and the power of it is greater than that of greed or hate. If it weren’t, we wouldn’t be here” . It is this fierce, protective love for our children, our communities, and our living world that must now become the driving force of our economy, our politics, and our philosophy. The alternative is a world designed for the short-term profit of a few, at the long-term expense of us all.