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Love of All Wisdom

~ Philosophy through multiple traditions

Love of All Wisdom

Category Archives: Work

On AIs’ creativity

30 Sunday Jul 2023

Posted by Amod Lele in Aesthetics, Economics, Work

≈ 2 Comments

Tags

academia, ChatGPT, expressive individualism, Gartner, Harvard University, Maya Bodnick, music, pedagogy, technology, Ted Gioia, Thomas L. Friedman

Until recently, my approach to the very new technology of large language models or LLMs – the AI tools of which ChatGPT is the most famous – had been heavily shaped by my experience of feeding it an essay assignment like my classes’ and thinking the result merited a B or B-. On the disturbing side, that meant that ChatGPT could easily generate a passable paper; on the reassuring side, it meant that it could not easily generate a good paper. The latter still required the human touch.

Imagine my alarm, then, at reading this essay by Maya Bodnick.

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Doing what you love when the money won’t follow

05 Sunday Jun 2022

Posted by Amod Lele in Economics, Family, Flourishing, Friends, Play, Work

≈ 9 Comments

Tags

"Weird Al" Yankovic, Freddie deBoer, generations, LARP, Martin Hägglund, Maya Tokomitsu, music, Ted Gioia

I have frequently been critical of the advice given by baby boomers to “do what you love and the money will follow”. After the hard experience of my generation and the ones following it, I think the word has gotten out how terrible that advice is, with books coming out with titles like Do What You Love and Other Lies. We are now at the point that Freddie deBoer can describe the critique of that advice as “endless”, and critique the critique:

There’s also the endless genre of “don’t do what you love” essays, which critique the omnipresent cultural assumption that you should do what you love. And yeah, that can be exploitative, as employers will often use that love as a means to be selfish with your pay and benefits. But what’s the alternative? Don’t try to get paid doing something you like? Do what you hate? I read Maya Tokomitsu’s book on this question, and like so much of what the socialist left publishes these days it was far more compelling as a critique of what exists than as an argument for a better alternative.

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The scattershot application of “neoliberalism”

27 Sunday Mar 2022

Posted by Amod Lele in Economics, Greek and Roman Tradition, Politics, Sāṃkhya-Yoga, Virtue, Work

≈ 3 Comments

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academia, Aristotle, David Brooks, technology, Wendy Brown, Yoga Sūtras

In my previous post I agreed with Wendy Brown and other critics of “neoliberalism” that something was genuinely new, and disturbing, about the attempt to treat education as producing “human capital”, a narrow economic value. I do think, however, that such critics greatly overplay their hand. That is, they extend the critique of “neoliberalism” to phenomena that are not even liberal, let alone neo – to longstanding, deeply human concerns that predate capitalism and its ideology.

In Brown’s case, the problem comes across most clearly in a footnote attacking David Brooks. Some years ago in the New York Times, Brooks had written a moving defence of traditional humanistic education:

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How neo is neoliberalism?

13 Sunday Mar 2022

Posted by Amod Lele in Economics, Pleasure, Politics, Work

≈ 4 Comments

Tags

20th century, academia, David Harvey, Friedrich Hayek, Jeremy Bentham, Karl Marx, Michel Foucault, Ronald Reagan, utilitarianism, Wendy Brown

The terms neoliberal and neoliberalism have become ubiquitous in left-wing discourse of the past few years, ranging from discussions of government policy to critiques of mindfulness meditation. They merit a closer look.

Credit for the terms usually goes back to Michel Foucault, in his lectures collected as The Birth of Biopolitics. What is extraordinary about these lectures is that they took place in early 1979 – before Ronald Reagan and Margaret Thatcher would take office and implement the sweeping right-wing libertarian-capitalist economic reforms to which the term “neoliberal” is now most often applied. So while 21st-century writing about neoliberalism aims to describe an ideology that shapes the actions of government and social institutions, Foucault was merely writing about an ideology found in the writings of mid-20th-century German and American economists (most notably Friedrich Hayek). For this reason, Foucault now comes to look prescient – but his writing on the subject takes on a very different cast from 21st-century writers, since he is only describing a theory, and they aim to describe a practice.

There are many things to be said about the concept of neoliberalism. First off, it is an unfortunately confusing term, in the North American context at least. It probably makes sense in Australia, where the Liberal Party is the right-wing party. And the ideas and practices described as “neoliberal” do occur on both sides of the political spectrum. But the opposition to neoliberalism comes largely from people on the political left, people whom the vast majority of ordinary Americans and Canadians would still describe as – liberal.

Still, the term is in widespread use on the left now, and however confusing the term is, the bigger question is the phenomenon the term claims to describe: a phenomenon which is supposedly a new (neo) transformation of the market-oriented political ideas that have in the past gone under the name “liberal”. So we may ask of neoliberalism: is it liberal – at least in the broad sense in which Reaganite right-wingers are liberal? And is it neo – what about it is new?

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The Sigālovāda’s vicious mean

01 Sunday Aug 2021

Posted by Amod Lele in Attachment and Craving, Early and Theravāda, Faith, Flourishing, Foundations of Ethics, Hermeneutics, Monasticism, Play, Pleasure, Self-Discipline, Work, Zest

≈ 15 Comments

Tags

Five Precepts, fundamentalism, H.L. Seneviratne, Martin Hägglund, music, Pali suttas, Sri Lanka

The Sigālovāda Sutta might be my least favourite sutta in the Pali Canon.

There is relatively little that the Pali texts say on “ethics” in a modern Western sense of interpersonal action-guiding; much of the specific instructions on action are found in vinaya, legal texts for the conduct of monks. The Sigālovāda is relatively unusual in providing guidance for action to lay householders. For that reason, a number of secondary writers on Buddhist ethics regard it as as a valuable guide for Buddhist ethical conduct.

I do not.

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Among the MacIntyreans

18 Sunday Jul 2021

Posted by Amod Lele in Foundations of Ethics, Metaphilosophy, Politics, Roman Catholicism, Work

≈ Comments Off on Among the MacIntyreans

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Alasdair MacIntyre, conservatism, ISME, Karl Marx, liberation theology

I’ve had the good fortune in the past couple years to attend multiple events held by the International Society for MacIntyrean Enquiry (ISME). (To answer the question that is most often asked when I first mention the ISME: yes, it exists!) The 2020 and 2021 events (the second of these happening last week) were virtual, for the unfortunate reasons of the COVID pandemic, but that virtual status did give me the ability to attend. Previously in summer 2019 I had a wonderful time at a conference called To What End?, on the campus of the University of Notre Dame in Indiana. It was only unofficially the annual ISME conference, held in honour of Alasdair MacIntyre’s 90th birthday: unofficially on both counts, apparently because the guest of honour did not want to attend a conference named after himself.

Attend he did, and it was my first (it could well be my only) chance to see MacIntyre in the flesh. But perhaps the more interesting phenomenon was to be in several rooms full of MacIntyreans. (And to find out that apparently others pronounce it “mac-in-TEE-ree-an” rather than the more obvious “mac-in-TIE-ree-an”.) It was a lovely opportunity to think and discuss more about the living thinker I have probably learned most from in my lifetime. And, perhaps, to observe the sociology of my fellow admirers of him: something MacIntyre would likely approve of, since his philosophy has always had a sociological bent.

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Should undergraduate classics require Latin and Greek?

04 Sunday Jul 2021

Posted by Amod Lele in Economics, Greek and Roman Tradition, Method and Theory in the Study of Religion, Work

≈ 3 Comments

Tags

academia, pedagogy, Princeton University, United States

The discipline of classics has made headlines recently with Princeton University’s decision to no longer require majors to take Greek or Latin. This is a fairly momentous decision: aren’t Greek and Latin what Classics is all about?

I have mixed feelings about the decision. I think there is a lot of value in learning Greek and Latin. Certainly for philosophers: we need to understand philosophy’s history, and in our world that history is inescapably Western even for those of us who do not focus on it. I am broadly Aristotelian and wish I knew more Greek to understand him better. As for Latin, it remains important for lawyers and biologists, and knowing the very many Latin roots of English words gives us a much deeper understanding of those words’ meaning. A world where even fewer people know Greek or Latin does not seem to me a good thing, overall.

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A dream of democratic socialism

17 Sunday Jan 2021

Posted by Amod Lele in Economics, Politics, Work

≈ 2 Comments

Tags

Communism, democracy, expressive individualism, Karl Marx, Martin Hägglund, Martin Luther King Jr., Pius XI

Martin Hägglund develops a neo-Marxist politics that is deeply informed by qualitative individualism – quite appropriately, since qualitative individualist ideas inform Marx himself, especially in the theory of alienation. Hägglund wants to envision what a social world without alienation would look like.

Possibly the core distinction in Hägglund’s thought is between a “realm of freedom” and a “realm of necessity” – and he identifies time as central to both of these.

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From snark to smarm

10 Sunday May 2020

Posted by Amod Lele in Happiness, Leadership, Metaphilosophy, Politics, Work

≈ 3 Comments

Tags

academia, autobiography, Canada, Chrystia Freeland, gender, niceness, race

Back in 2013, the Canadian journalist Chrystia Freeland decided to make a major career move: she left journalism to become an elected politician. (She now serves as Deputy Prime Minister and Minister of Intergovernmental Affairs, in the Liberal cabinet under Justin Trudeau.) The move horrified a number of people close to her: according to a New York editor she admired, “if I entered politics I would never again be able to tell the truth—and that even if I tried, people wouldn’t listen to me, on the grounds that I was a politician, and therefore a liar.”

Soon after she was elected, Freeland wrote about her career transition in an excellent piece considering the larger implications of the move and the suspicion it evoked. Freeland frames the issue at hand in terms of a distinction between snark and smarm. She doesn’t specifically define either term, but evokes a common cluster of meanings of them: the fight between snark and smarm is a “fight between the cynics and the true believers, the pessimists and the optimists, the naysayers and the cheerleaders.” Politicians present themselves as smarmy true believers, optimists, cheerleaders; journalists present themselves as snarky cynics, pessimists, naysayers.

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On mindfulness

15 Sunday Sep 2019

Posted by Amod Lele in Early and Theravāda, Meditation, Mindfulness, Modernized Buddhism, Psychology, Work

≈ Comments Off on On mindfulness

Tags

autobiography, Boston University, Erik Braun, Greg Topakian, Jay Garfield, Noble Eightfold Path, Pali suttas, Ron Purser, Śāntideva, T.W. Rhys Davids

The term mindfulness is ubiquitous in English-language discussions of Buddhism – and beyond, in secular meditation techniques. When I first encountered Buddhism in Thailand, the English word “mindfulness” was central to my understanding of the tradition. My journals in 1997 described mindfulness as “the Buddhist virtue”, and identified it with “detachment from negative emotions, the ability to sit back and go ‘Y’know, there’s really no reason to be pissed off about this here.’” It was not a word I encountered anywhere outside my own study of the tradition.

Seventeen years later, I realized that “mindfulness” had become mainstream when my hospital had prescribed mindfulness meditation for my insomnia. It has already become considerably more mainstream in the few years since. A couple years ago I participated in a new and popular mindfulness program through my employer, Boston University. I should stress that this program had nothing to do with the religion or philosophy departments, the Center for the Study of Asia, the Buddhist students’ organization, or any other such Buddhism-related part of the university. No, it was offered through Information Services and Technology, as part of my day job assisting professors to teach with technology – whether they are professors of chemistry, public health, hospitality administration, or anything else. Continue reading →

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