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Love of All Wisdom

~ Philosophy through multiple traditions

Love of All Wisdom

Category Archives: Emotion

Are mountains beautiful?

09 Sunday Apr 2023

Posted by Amod Lele in Aesthetics, Deity, Metaphysics, Place, Pleasure, Protestantism

≈ 4 Comments

Tags

Henry More, Marjorie Hope Nicolson, natural environment, Plato, rasa, Thomas Burnet, Umberto Eco

Western aesthetics has made a lot of a supposed distinction between “the beautiful” and “the sublime”: “sublime” referring to things like high mountains and the starry night that make us feel awe, make us feel small in a good way. Indian rasa theory would likely refer to this feeling as adbhūta rasa, the taste of wonder. I love awe-inspiring natural phenomena – Bryce Canyon, Todra Gorge – and I find the term “sublime” helpful to describe them. But I’ve long found myself mildly puzzled by the distinction. It seems obvious to me that mountains and gorges are beautiful – their sublimity is one variety, one kind, one species, of beauty. Yet writers on “the sublime” tend to treat it as something different from beauty. Why?

I’ve found a good answer to this question in a marvelous old book by Marjorie Hope Nicolson, entitled Mountain Gloom and Mountain Glory. I turned to this book out of curiosity about a related but slightly different phenomenon: the many generations of people who thought mountains were not beautiful. In premodern England at least, it turns out that it was commonplace to view mountains as ugly, as “warts” or “tumours”, deformities of nature. In a world where the goodness of God’s creation was assumed, writers often did not view mountains’ majesty as evidence of God’s own majesty, but rather felt the need to justify why a good and loving God would deign to create such excrescences. Why was that?

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A hymn to Ecclesiastes

26 Sunday Mar 2023

Posted by Amod Lele in Aesthetics, Death, Deity, External Goods, Flourishing, Foundations of Ethics, Happiness, Judaism, Metaphysics, Roman Catholicism

≈ 24 Comments

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Aztec, Cantares Mexicanos, Desiderata, Hebrew Bible, James Doull, justice, Leonard Cohen, music, slavery, Stonehill College

I don’t remember when I first read the book of Ecclesiastes. I first taught it at the Catholic Stonehill College. There we were free to teach Intro to Religion however we wanted, so to follow my own intellectual curiosity I made it “God in the West”. The one thing we were required to teach was the book of Exodus, which I suspect the department had selected for an uplifting social-justice message in which God acts to free a people from slavery. But the Hebrew Bible, let alone the whole Christian Bible, has never spoken with a single voice, and I selected Ecclesiastes to teach alongside Exodus because the contrast between them is so remarkable.

Much like the Song of Songs (or Song of Solomon), which it immediately precedes, Ecclesiastes is a book you don’t expect to find in the Bible. It makes you wonder: what is this book doing here? The Song of Songs bears the most obvious contrast with what we think we know about the Bible: here is a text that is obviously about a young couple having sex, seemingly celebrating it, and they don’t even appear to be married. That’s not the sort of thing that we are led to imagine would appear in the Bible. But it’s in there.

Ecclesiastes’s contrast to the rest of the Bible is a little subtler, but it’s still notable. Exodus, and other prophetic books, give you a God who acts in the world with righteousness, freeing his chosen people from slavery with terrifying wonders. Ecclesiastes gives you a God who does not.

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Video debate: “Śāntideva: utilitarian or eudaimonist?”

15 Thursday Dec 2022

Posted by Amod Lele in Analytic Tradition, Flourishing, Foundations of Ethics, Generosity, Happiness, Karma, Mahāyāna, Metaphilosophy, Morality, Supernatural

≈ 3 Comments

Tags

Charles Goodman, consequentialism, Evan Thompson, Mozi, Peter Singer, Princeton University, Śāntideva, utilitarianism

This November, Charles Goodman and I had a wonderful debate at Princeton’s Center for Culture, Society and Religion, on the interpretation of Śāntideva’s ethics: Charles claims that Śāntideva is a utilitarian, I claim that he is a eudaimonist. You can now watch the video of the debate on the Center’s website; I hope you enjoy!

Charles and I refer a lot in the debate to the handouts we created; I’m attaching them here.

Lele handoutDownload
Goodman handoutDownload

On chemically induced mystical experience

25 Sunday Sep 2022

Posted by Amod Lele in Biology, Certainty and Doubt, Emotion, Epistemology, Philosophy of Language, Psychology, Roman Catholicism

≈ 7 Comments

Tags

drugs, Michael Pollan, mystical experience, Richard Boothby, Roland Griffiths, Thomas Aquinas, William James

One of the more exciting scholarly developments of the century to date has been the growth of studies – previously hindered for too long by legal barriers – into mystical experiences induced by psychedelic drugs. In a landmark 2006 experiment, rigorously controlled and double-blind, Roland Griffiths’s research team at Johns Hopkins University found that people given high doses of psilocybin – the active ingredient in magic mushrooms – typically had experiences they described as “having substantial personal meaning and spiritual significance”, and bore several other characteristics in common with a certain kind of non-drug-induced mystical experience: a sense of merging with ultimate reality, a nondual sense of the unity of reality, a sense of awe or sacredness. This sort of mystical experience, it seems, can be chemically induced.

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Eliminating and interpreting as Buddhists

22 Sunday May 2022

Posted by Amod Lele in Early and Theravāda, Hermeneutics, Method and Theory in the Study of Religion, Modernized Buddhism, Monasticism, Play, Pleasure

≈ 19 Comments

Tags

gender, Justin Whitaker, Pali suttas, Rudolf Bultmann

I want to turn now to what I think are the really interesting questions raised by Justin Whitaker’s latest post on the Sigālovāda Sutta. These are questions of hermeneutics, of method in interpretation. As noted, the previous post was exegetical: I think everything I say there could have been endorsed by a historically oriented religion scholar with no stake in Buddhist tradition. But Justin and I are not that: we are Buddhist theologians, who consider ourselves Buddhists and seek to apply the tradition to our lives. So I now want to take the previous post’s ideas into that wider theological context.

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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 goods of lay life

13 Sunday Feb 2022

Posted by Amod Lele in Attachment and Craving, Early and Theravāda, External Goods, Family, Flourishing, Foundations of Ethics, Modernized Buddhism, Monasticism, Pleasure

≈ 14 Comments

Tags

Justin Whitaker, Pali suttas, puruṣārthas, Siddhattha Gotama (Buddha)

I return today to my correspondence with Justin Whitaker on the Sigālovāda Sutta, taking off from his response to my previous post. The question at issue between us, I think, is what constitutes a good Buddhist life for a layperson or householder, a non-monk. We can get more specific by asking: should the layperson’s life be one that aspires to emulate the monk’s? I don’t think that it should, and I continue to suspect that Justin doesn’t either.

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Are we taking up the suttas’ view of household life?

19 Sunday Dec 2021

Posted by Amod Lele in Early and Theravāda, Family, Flourishing, Monasticism, Play, Pleasure, Self-Discipline

≈ 8 Comments

Tags

Friedrich Nietzsche, Justin Whitaker, Pali suttas, Siddhattha Gotama (Buddha)

Justin Whitaker has made a second defence of the Sigālovāda Sutta, and it’s time for another response on my end. As a recap, we are debating the value of the Sigālovāda as a guide to lay Buddhist ethics: I do not find it a good guide, he does, and we’ve had a round of back-and-forth over this

I think Justin’s latest comment on the topic is very perceptive, and it pushes the points at which my own take on Buddhism is a reinterpretation, a departure from the classical Pali suttas – for the advice offered by the Sigālovāda is in keeping with the tenor of advice offered in many other such suttas. I’d like to follow up in a couple of ways, among them to ask about how much Justin’s own view might be such as well.

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What we learn from the negative moments in Plato and Thucydides

05 Sunday Dec 2021

Posted by Amod Lele in Economics, Friends, Greek and Roman Tradition, Hope, Politics, Sophists

≈ 12 Comments

Tags

20th century, 21st century, autobiography, G.W.F. Hegel, James Doull, Karl Marx, Nicholas Thorne, Plato, Socrates, Thrasymachus, Thucydides

My oldest friendship is with Nicholas Thorne, whom I met in the 1970s. That’s not a typo, even though he and I are in our mid-40s; the friendship began, so our parents say, when he crawled up to my house’s doorstep, before we were old enough to walk. He is probably the one who most sparked my interest in philosophy, when he studied in James Doull’s Hegelian department at Dalhousie University and was delighted by what he found. It was through him that I found my lifelong interest in Hegel. Eventually, both of us got our PhDs in philosophical fields but, as is so typical for our generation and those after, neither of us found long-term full-time faculty work.

Nevertheless, we both kept up our passion for philosophy and kept writing. I’m delighted that Thorne has now published a book, Liberation and Authority, and I’m pleased to review it here.

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The people need their opium

21 Sunday Nov 2021

Posted by Amod Lele in Aesthetics, German Tradition, Metaphysics, Play, Pleasure

≈ 7 Comments

Tags

Aśvaghoṣa, Clement Greenberg, drugs, existentialism, film, G.W.F. Hegel, Karl Marx, kitsch, Martin Heidegger, Milan Kundera, Preston Sturges, religion, Theodor Adorno

Preston Sturges’s splendid old Sullivan’s Travels is a wonderful film with an important message. (I assume a spoiler warning is not necessary for an eighty-year-old film.) The protagonist, John Sullivan, is a director of lowbrow comedies who aspires to instead make serious art about the suffering of the poor. He tries to do experiential research about their suffering, and winds up being falsely imprisoned at hard labour. The prisoners’ one reprieve is to watch a Disney Goofy cartoon, at which Sullivan finds himself laughing uproariously. His lesson, from actually experiencing the suffering of the poor, is to go back to making silly comedies. The film closes with his lines: “There’s a lot to be said for making people laugh. Did you know that’s all some people have? It isn’t much, but it’s better than nothing in this cockeyed caravan.”

Sullivan in prison laughing at Goofy

The story of Sullivan’s Travels serves as an eloquent defence of lowbrow or shallow art, of kitsch and even smarm. And I think it helps us see what is wrong with the philosophical critique of kitsch.

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