Author Archives: Amod Lele

Where race and gender overrode everything

11 Sunday May 2025

Posted by in Economics, Politics, Work

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A while ago I identified what I considered the Social Justice movement‘s first tenet: that the most urgent issue facing the world in the 21st century is inequalities of race and gender (including sexual orientation and gender identity). I stand by that description. I think that that view is implicit in Ibram X. Kendi’s most widely quoted idea: that neutrality is a mask for racism, that anyone who isn’t actively antiracist is racist. Because that idea directly implies that one must prioritize racism over other issues, that neutrality might be acceptable on other issues but not on this one.

There’s plenty more evidence that a wide swath of influential people treated race and gender as the most urgent issues of all. Let’s turn first to National Public Radio (NPR), the US’s major public audio broadcaster – its audio equivalent to the BBC or CBC. An exposé of NPR delivered by its veteran ex-editor Uri Berliner makes it clear: CEO John Lansing

declared that diversity—on our staff and in our audience—was the overriding mission, the “North Star” of the organization. Phrases like “that’s part of the North Star” became part of meetings and more casual conversation.

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What should we call the movement?

04 Sunday May 2025

Posted by in Philosophy of Language, Politics

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In my view the most important thing to acknowledge about the 2010s movement around racial and gender issues is that it exists – something a surprising number of people try to deny. Support it or oppose it or be somewhere in the middle, we need to be able to acknowledge it and discuss it. What we call it is of secondary importance.

That said, in order to talk about it we do need to call it something, so it’s worth spending a little time thinking about what terminology to use. (While I have so far just called it by the neutral term “the new movement”, that term’s accuracy rapidly decreases for a movement more than a decade old, whose influence is beginning to fade.) Here, of course, the problem is that the movement is notoriously averse to being named. But that aversion is one of the movement’s dumbest and most obnoxious traits – as Freddie deBoer rightly notes, it is part of a demand to be exempted from the regular practices of politics – and even those of us who sympathize with the movement in general should find that aversion a little cringeworthy. There is no reason at all for us to follow it.

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Yes, there is a movement

27 Sunday Apr 2025

Posted by in Philosophy of Language, Politics

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A few years ago I attempted to depict the new race/gender movement of the 2010s in a way as neutral, bland, and inoffensive as possible. I got strong pushback even on that much, with a denial that the movement even exists.

I knew that the movement I’m describing is highly resistant to being named. What I hadn’t expected was that even the acknowledgement of its existence is controversial. But I suppose that that controversy, at its heart, is tied to its resistance to being named: the movement tends to present its ideas as if they are just the common sense that everyone already believes, while at the same time demanding drastic and radical changes (open borders, “defund the police”).

Thus Afua Hirsch in the Guardian claims that the anti-woke “define themselves in opposition to an identity that doesn’t actually exist. They are anti-woke, even though there is no ‘woke’.” Some go so far as to claim that “woke” is a racial slur.

So, let’s get down to establishing a basic point: yes, whatever you call it or don’t call it, starting in the mid-2010s there has been a major radical movement around race and gender (including gender identity and sexual orientation), one which worked at length to limit public disagreement with it. You can support this movement or oppose it (or better yet support some parts of it and not others, as I do). But in the places where it has been influential (like North American universities or other educated urban enclaves), it has been such a powerful force that it makes no sense to deny its existence. You could more reasonably say it’s not one movement but a set of (real, existing) smaller ones – but I think there are good reasons to speak of it as one.

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Checks and balances are only as good as their enforcers

13 Sunday Apr 2025

Posted by in Confucianism, Courage, Economics, Leadership, Morality, Politics, Virtue

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When the head of state or government goes rogue, what happens next?

Consider the recent experiences of three countries where the top leader pursued an agenda far more radical than they had campaigned on, in a way that caused widespread panic. In South Korea, Yoon-Suk Yeol attempted to impose martial law, marking an attempted return to something like the country’s past military dictatorship. In the UK, Liz Truss attempted tax cuts so radical that even the business community hated them. In the US, Donald Trump is now attempting something like both: after having been blatantly caught trying to sabotage the election and encouraging a riot that sought to prevent a peaceful transfer of power, now he is not only claiming to be move toward an unconstitutional third term in office, he has also engaged in tariffs so drastic that the market’s reaction to them was even worse than to Truss’s cuts. (Trump is taking as much from the rich as much as Bernie Sanders would – just without giving any of it to the poor.)

But there is an obvious difference between the three cases: Yoon and Truss were removed from power within a few months after their drastic measures, while there is not the slightest sign of any such thing happening to Trump. And that should lead us to ask: why this difference?

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Why I’m staying in the USA

06 Sunday Apr 2025

Posted by in Family, Flourishing, Friends, Place, Politics, Social Science

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Canadians have always had a love-hate relationship with the USA; for obvious reasons, the hate side is stronger right at the moment. The US government is doing everything it can to make the country hateable – and harder to live in. When lawful permanent residents are detained without trial for exercising their free speech, this becomes a scary place indeed. So it’s quite understandable that many of those who can leave the US for Canada are planning on doing so – like the philosopher Jason Stanley making a high-profile announcement that he’s leaving Yale for Toronto.

It’s tempting to try to do something similar myself. But I’m not going to. And I want to talk about why.

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Annihilation of caste and race

30 Sunday Mar 2025

Posted by in Family, Modern Hinduism, Politics, South Asia

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The analogy between Indian caste and American race – an analogy recognized by Martin Luther King, among others – is important for a number of reasons. Not least of these is that when you observe how a different society handles a similar problem, you can see how parochial your own society’s approach might have been.

I was struck by this point in reading the work of B.R. Ambedkar, the famous advocate for the rights of India’s lowest caste groups (formerly called “untouchables” and now called “scheduled caste” or SC, referred to by Ambedkar as Dalit or “oppressed”). The particular work of Ambedkar’s I was reading was a famous undelivered speech entitled Annihilation of Caste.

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The MAGA case against Trump

23 Sunday Mar 2025

Posted by in Economics, Politics

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As awful as the second Trump administration is, very little is accomplished by criticizing it from the perspective of a leftist like me. The administration wants to appall us, even take revenge on us. That’s the point. I’ve seen multiple bumper stickers and T-shirts proclaiming “Trump: Make liberals cry again.” As far as I can tell, last time, Trump drew strength from every apopleptic tweet our team raged out about how horrible it all is. We can and should take concrete steps to fight it all – the only obvious one being to contribute to legal funds challenging his actions in the courts, of which Democracy Forward seems to be the most prominent – but we do little by publicly expressing our outrage. Our hatred of any Trump administration is a feature, not a bug.

Old-fashioned Reaganite conservatives who stay true to their principles are going to be pretty horrified, too. When an unrepentant admirer of the old Soviet Union conquers back USSR territory (at great human cost on both sides), it’s got to be crushing to see the leader of “the free world” walk away from the conflict on terms favourable to the conqueror. But it’s been startling to see how few even care about those Reaganite principles anymore. Some of the ones who do, like Dick Cheney, often already campaigned for the other side – in a way that may have served only to illustrate that side’s complete ideological incoherence. (If you advertise that you’ve got endorsements ranging from Bernie Sanders to Dick Cheney, does that really look like you’re the common-sense consensus candidate, or does it look like you stand for nothing at all?)

All of which makes far too much criticism of the administration effectively irrelevant. If you’re a true-blue Reaganite, let alone a leftist, it means none of the people who put this administration in power actually care what you think. And that’s a big problem, because what the administration is doing is really, really bad – even from the perspective of its sympathizers.

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Disengaged Buddhism in the second era of Trump

16 Sunday Mar 2025

Posted by in Despair, Early and Theravāda, Hope, Politics, Serenity

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Early in the first Trump administration, I preached the importance of disengaged Buddhists’ lessons: to refrain from anger, to remind ourselves that some things are more important than politics. I think that that was easier to do the first time round. For in the end, the main thing that distinguished the Trump administration from previous Republican administrations – until the various self-coup attempts at the end of his reign – was its hostile rhetoric. On policy, on running the government, Trump 1.0 was not all that different from a standard garden-variety Republican: the only major controversial piece of legislation he passed was to borrow money and hand it to the rich, just as Reagan and George W. Bush had done before him. Some of the policies that drew the biggest outrage – like putting children in cages – turned out to be the work of previous administrations, including Obama. While Trump’s bark did make the United States a more hostile place for everyone, it nevertheless remained far worse than his bite. That made it a lot easier to preach taking a chill pill.

I don’t think any of that is true this time around. After the election, my hope had been for a second Trump term mostly like the first, probably a little worse. But nothing of the sort has happened. As far as I can tell, Trump has done far more damage in the first month of his second term than he did in three and a half years of his first. The actions of Trump, and his unelected viceroy Elon Musk, have already killed thousands of African recipients denied aid, and wreaked havoc on the world from Ukraine through Canada to here in metropolitan Boston, where nearly everyone I know has had their job redefined – if not lost – as a result of cuts and freezes to science funding.

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The secret of mindfulness meditation

09 Sunday Mar 2025

Posted by in Emotion, Meditation, Mindfulness, Modernized Buddhism, Psychology

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One of the things that really surprises me about contemporary mindfulness meditation is how rarely – especially at the beginning – they highlight what, as far as I can tell, is the most beneficial aspect of the practice. It’s not a “secret” in the sense of being concealed away somewhere, just that beginners are rarely told how important it is; I more or less had to figure it out for myself. This holds true for the practices I’m most familiar with – Headspace, Robert Sokolove’s medical mindfulness recording, Goenka vipassanā – but also seems to hold for other forms of modern mindfulness that I’ve listened to recordings of. Because of this, I think it’s easy for a beginner to misinterpret what mindfulness meditation is about.

Headspace’s meditation instructions usually involve focusing your attention on your breath – its inward and outward movement, the way your chest and stomach rise and fall with the breath. (Sokolove’s likewise.) Goenka vipassanā puts more emphasis on repeatedly scanning your attention up and down through your body. But it’s become clear to me that that focus, on the breath or the bodily sensations, is not the point of any of these exercises.

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We need a history of modern yoga but not A History of Modern Yoga

02 Sunday Mar 2025

Posted by in M.T.S.R., Meditation, Modern Hinduism, Physical Exercise, Sāṃkhya-Yoga

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Even more ubiquitous in the West than mindfulness meditation, and for a longer period of time, is yoga: specifically meaning the practice of postural stretching exercises, with names like “sun salutation” and “downward dog”. They can be supplemented by breathing exercises and perhaps occasionally meditation, and there is often some element of Sanskrit or philosophy involved, but to a normal English-speaking layperson, the core of what yoga means is the postures. This is the sort of yoga that is sometimes even a competitive sport. Its health benefits are rarely contested; as my own aging body gets less naturally flexible, it’s probably only a matter of time before I sign up with a local yoga studio myself.

Yoga as we know it today. Image copyright Somkiat, Adobe Stock.

Meanwhile, in the classical Sanskrit from which the term is derived, yoga refers to a variety of spiritual practices in which postures play a minor role, if any. Śāntideva uses the term “yogin” to describe people with a greater understanding of reality, with postures never being mentioned in the text. The most famous and influential yoga text, the Yoga Sūtras of Patañjali, says that posture (āsana) is one – just one – of the eight limbs of yoga, and the only thing it specifies about posture is that posture should be “firm and pleasant” (sthirasukham) (YS II.46). There’s no stretching involved here; indeed the text suggests the opposite, that one should be comfortable, likely for meditation. The Yoga Bhāṣya commentary – traditionally included with the original – names several kinds of posture without explaining them; when Vācaspati Miśra’s subcommentary does come to explain them, it shows that they are postures for meditation, ways of placing your feet while you sit. Meditation, in general, plays the largest role in this classical yoga; stretching plays none.

So it’s natural to ask: how exactly did we get from one to the other, from a meditative classical yoga in which stretching plays no role, to a modern yoga in which it plays the primary role? I’ve seen this question asked in surprisingly few places. I wanted to get a deeper understanding of that question, so I thought it would be worth reading Elizabeth De Michelis’s 2005 work with the very promising title A History of Modern Yoga.

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