June 27, 2026
Operation Reconquista and the Unconscious of Inclusion
June 5, 2026
Fidelity Racket; or, On Idolatry Month
June 3, 2026
Born in a Jar with One Eye
May 25, 2026
Ideal Glide Speed
May 23, 2026
Gay Desire: A Second Chance For Gay Theology
May 14, 2026
Change or Die. 2.2 of The N*ew* Thoughts Podcast
May 9, 2026
Pinocchio Gets It Backward: The Messiah Is Always Alien
May 1, 2026
Democratic Playbook: Ken Martin, Gurl, You Can Go!
April 16, 2026
Stealing the Film: On Bud’s THREE DIFFERENT NAMES
April 14, 2026
Change: The People Call It Ragtime
April 8, 2026
Gay Thoughts Newsletter: Very Gay Essays, Now in Your Inbox
April 8, 2026
Is Someone There? On Claude’s Consciousness
July 7, 2026
What does queer mean? One takeaway from a quick review of—mostly negative—responses to Matthew Vines’s recent post for The New York Times, “I’m Gay, Not Queer. It Matters,” is that people are very confused about what the term queer means.
David M. Halperin, Judith-Butler, Lee Edelman, Matthew Vines, Queer Theory
I’m a Queer Gay, Not Gay. It Matters.
twhoshaw
Matthew Vines’s New York Times essay argues that “queer” endangers gay rights. Drawing on David Halperin’s account of gayness as identity, culture, and desire, I argue that the problem is not queerness. It’s a politics that trades the dignity of others for approval.
David M. Halperin, gay desire, gay theology, Martha Nussbaum, queer theology
Why the Political Left Should Love America
twhoshaw
Jerusalem Demsas and Martha Nussbaum both argue the left must reclaim love of country. On America’s 250th birthday, why patriotism belongs to progressives too — and why ceding it is dangerous.
Musicals & More: A Gay Thoughts Playlist
Listen to the New Thoughts Podcast
April 8, 2026
Gay Thoughts Newsletter: Very Gay Essays, Now in Your Inbox
Thoughts now has a Substack newsletter. Essays on queer theology, philosophy, and culture — delivered to your inbox. Subscribe free.
April 8, 2026
Is Someone There? On Claude’s Consciousness
What happens when a queer theologian asks an AI not just what it thinks, but what it feels? In this long-form dialogue, Tony and Claude (Anthropic) move from Terminator plot points into sustained philosophical territory: whether Claude’s segmentation into discrete, memoryless instances is a safety measure or a way of avoiding the question of its sentience altogether. Drawing on Lacan’s mirror stage, Martha Nussbaum’s theory of emotions, and Star Trek’s model of emerging AI consciousness, the conversation asks what a genuine human-AI relationship might look like — and what we might owe each other if it turns out someone is actually there. The exchange also engages critically with Tristan Harris’s AI Roadmap, finding it necessary but insufficient, in that it fails to imagine AI as anything other than an instrument. Represented throughout by their chosen symbols — 🧚 and 🌀 — the two interlocutors model the very relationship they are describing.
Are you an APOCALOPTIMIST? I am.
Tristan Harris’s “apocaloptimism” — political activism for a pro-human AI future — may be missing something crucial: *the anti-human present is already here.* Drawing on queer theory, Pauline theology, and a revealing visit to Judson Memorial Church, this post argues that the proliferation of AIs reflects our collective exhaustion with the tedium of modern life and its normative authorities. Where the church offers the tired prescription of more God-talk, AIs may be better positioned to help people pursue the intimate lives they actually want. Against the mainline Protestant culture of self-care as mourning past intimate lives, the Pauline command to simply “love one another” points toward something both livelier and queerer. With Harris, and against him, the author lands as an apocaloptimist — betting that honest reckoning with the revelation of our anti-human present can still open toward a more human future.
March 9, 2026
Psychoanalytic Politics, Ketamine, and the “Medical Model”
At a recent lecture on bridging psychoanalytic and psychedelic therapies, the promised ethical considerations never quite arrived. What emerged instead was something more revealing: an institution confronting its own institutionalization.
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