Photo by Mishaal Zahed (Meschael Zahède) on Unsplash Michael Sobocinski Scheler, Buber, and the Political Economy of Ressentiment How Max Scheler's ressentiment and Martin Buber's I-Thou/I-It distinction show why shame psychology and neoliberal political economy describe the same wound.
A living presence reduced to a sortable entry Michael Sobocinski The Wound Doesn't Care What You Feed It Grievance politics and market extraction look like separate problems. They're the same relational failure, and ignoring that costs us more than we think.
Photo by Max Brindley on Unsplash Michael Sobocinski The Philosophy Behind Taking Connectedness Seriously Before something is one thing or many things, what is it? A deep dive into Aristotle, Whitehead, and Buber on potential, relation, and becoming.
Photo by Malachi Brooks on Unsplash Michael Sobocinski It's Time to Take Connectedness Seriously Wildfire smoke, war, and a fraying democracy can feel like separate crises. What if they're one wound — caused by treating relationships as optional?
Michael Sobocinski Heraclitus, Parmenides, and the Logic Behind a Relational Universe A closer look at the actual argument structure behind Parmenides's monism and Heraclitus's logos — and why this ancient dispute quietly underwrites a contemporary case for relational ontology.
Michael Sobocinski The 2,500-Year-Old Argument About What's Real Two ancient Greek philosophers disagreed about whether reality is fundamentally one thing or many — and the argument never actually got resolved. Here's why it still matters.
Photo by Klemen Vrankar on Unsplash Michael Sobocinski The Buffer Independent research traditions — psychology, philosophy, attachment science, and neuroscience — converge on a single claim: death anxiety is isolation in disguise.
Michael Sobocinski Death Anxiety Is Not About Death There's a counterintuitive truth buried in existential psychology: when we say someone suffers from death anxiety, we're often naming the wrong problem. The anxiety isn't primarily about dying. It's about what mortality reveals—and what we fear we lack when we face it. This distinction matters because if we misname the problem, we miss the solution. For decades, therapists assumed death anxiety worked like other fears: if you think about death too much, you get anxious. The fix seemed obviou