Category Archives: Flourishing

Of mental health and medical models

24 Sunday Apr 2022

Posted by in Early and Theravāda, Epicureanism, Flourishing, Health, Human Nature, Psychology, Skepticism, Stoicism, Therapy

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The concept of mental health – and even more so its converse of mental illness – has become ubiquitous in the modern West, and it deserves serious examination by philosophers. Many, probably most, cultures would not recognize the claim that a mind that sees demons or refuses to speak or commits suicide is in a condition analogous to a body with a fever or a broken limb.

The idea of mental health and illness is the central idea in the psychological approach that we typically refer to as the medical model. The term “medical model”, in its most basic sense, means that one approaches a given field of human endeavour in the manner associated with medicine: that field may then be considered a part of medicine, or simply analogous to it. I believe the term was coined by R.D. Laing, the prominent critic of psychiatry, and so it often takes on a negative cast, for the application of specific aspects of modern medicine in areas where it is inappropriate to do so.

It does not have to, though. Unless we reject modern medicine in its entirety (which would be a stupid idea), we are going to accept some aspects of the medical model for at least the practice of medicine itself. Modern medicine has accomplished a great deal, even in its application to phenomena of the mind: antipsychotics and antidepressants are not cure-alls by any means, but for a great many people, their mental lives are much improved as a result of these medicines.

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The goods of lay life

13 Sunday Feb 2022

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

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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 in Early and Theravāda, Family, Flourishing, Monasticism, Play, Pleasure, Self-Discipline

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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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The Sigālovāda’s vicious mean

01 Sunday Aug 2021

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

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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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Health, wealth, time, and their purposes

30 Sunday May 2021

Posted by in External Goods, Flourishing, Health, Monasticism, Politics

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Sandro Galea, the dean of BU’s School of Public Health, recently wrote a wonderful (free) Substack post reflecting on the nature of health in the pandemic and post-pandemic era. I’m writing about Galea’s post here because the questions it raises are absolutely philosophical ones.

He closes with the important comment: “we do not live to be healthy—we aspire to be healthy so we can live.” In other circumstances this might seem a truism. But the past fourteen months have made it all too clear how much this needs to be said. For we have all become all too aware of just how much can be given up for the sake of health. Government restrictions already placed major limits on our activity. Most people I know, myself included, limited their activity considerably further than what was required by the government. And most of us also know others whose restrictions went even further than our own. A number of people effectively became voluntary shut-ins, losing all physical contact with the outside world out of fear of a dread disease.

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Rejecting Śāntideva’s ethical revaluation

11 Sunday Apr 2021

Posted by in Attachment and Craving, External Goods, Family, Flourishing, Mahāyāna, Patient Endurance, Politics, Serenity

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The key goal of my dissertation was to understand Śāntideva’s thought as it was and how it could be applied in a contemporary context. Now, for my book, I want to actually apply Śāntideva’s thought, which requires asking where he is right and where he is wrong. And that, it turns out, changes my understanding of some of the dissertation’s key concepts – especially the one in its title.

The dissertation is entitled “Ethical revaluation in the thought of Śāntideva”. In its third chapter, I describe “ethical revaluation” as a consequence of Śāntideva’s ideals of nonattachment (aparigraha) and patient endurance (kṣānti). I explain the idea of ethical revaluation as follows:

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The Mary Ellen Carter and the secret of happiness

14 Sunday Feb 2021

Posted by in Buddhism, External Goods, Flourishing, Gratitude, Happiness, Mindfulness, Pleasure, Serenity

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I originally wrote this week’s post in a handwritten journal at age 21, more than half my life ago, in 1997 – possibly before at least a few of my readers were born. It was a reflection on my travels backpacking around Thailand and Laos, in the middle of the life-changing experience where I was learning to break with utilitarianism and move instead toward Buddhism. I have not made major edits, because I wanted to preserve the in-process nature of my learning at the time, so it retains the somewhat disjointed style of a first draft. I think it gives a very accurate picture of who I was at that time: someone who had discovered some very important things, perhaps even the most important things, but still had a long way to go.

The piece begins by exploring Stan Rogers‘s wonderful song The Mary Ellen Carter. (If you’re not familiar with the song, I would recommend first listening to it or at least reading the lyrics for the post to make sense.) I’ve been delighted to learn that this year’s youth craze – among people who are now the age I was when I wrote this – is sea chanteys and other sea ballads, so this seemed an ideal time to share this long-ago reflection with the world.

Utilitarianism is self-contradicting. The more time you spend trying to “maximize” happiness through sensual pleasure, fame and fortune, the less happy you will eventually be.

I think of this because I was just humming “The Mary Ellen Carter”. A utilitarian would think the narrator crazy: he digs up the boat not in order to be on a boat again (presumably he could get other work fairly easily), but because of a sense of gratitude, to an inanimate object: “She’d saved our lives so many times, living through the gale.” The utilitarian would agree with the owners: “Insurance paid the loss to us, so let her rest below.” The first thing they teach you in management school is to ignore sunk costs. What we have here is literally a sunk cost – and for its sake alone the narrator spends the whole spring diving, catching the bends twice.

And yet the sense of pride, contentment and satisfaction the narrator radiates in his quest is undeniable. This seemingly useless quest gives his life a purpose, brings him to sing some of the most inspiring lines ever written:

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Would eternal life be meaningless?

07 Sunday Feb 2021

Posted by in Death, Family, Flourishing, Food, Pleasure

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I now conclude my series of comments on Martin Hägglund’s stimulating and fascinating This Life. My final point of disagreement with Hägglund has to do with a theoretical possibility: eternal life. Against traditional Christians, neither Hägglund nor I believe that eternal life is possible. But I think Hägglund is right to highlight the question of whether it is desirable.

On his answer, however, I think Hägglund is quite wrong; this is the point where his argument is at its worst. When he rejects the aspiration to eternal life, the rejection appears to rest on surprisingly bad argument. I would agree with rejecting such an aspiration on Stoic or Epicurean grounds – that it is futile to aspire to what we know we can never have. It is wisdom to know that we cannot change the finitude of our life, and so we should seek the serenity to accept that sad fact, as no amount of courage will change it. (There is a hugely significant difference between a 25-year life and a 100-year life, but both remain entirely finite.)

Hägglund, however, rejects the aspiration to eternal life on entirely different grounds:

An eternal life is not only unattainable but also undesirable, since it would eliminate the care and passion that animate my life…. there is nothing to be concerned about in heaven. Concern presupposes that something can go wrong or can be lost; otherwise we would not care…. Far from making my life meaningful, eternity would make it meaningless, since my actions would have no purpose. What I do and what I love can matter to me only because I understand myself as mortal…. (4-5)

I do not think any of this is true.

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Defending the removal of suffering

31 Sunday Jan 2021

Posted by in Attachment and Craving, Early and Theravāda, Epicureanism, Flourishing, Foundations of Ethics, Happiness, Mahāyāna, Patient Endurance, Serenity, Stoicism

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It is typically the case that more can be said in disagreement than agreement. In the case of Martin Hägglund’s This Life, I think paying attention to those realms of disagreement is particularly helpful, because our deepest disagreements highlight the ways in which I am a Buddhist and he is not, even though there are core elements to his critique of Buddhism that I absolutely share.

As is the case in many extended disagreements, it can be helpful to start with a disagreement over terminology in order to make sure that what follows is clear. In Hägglund’s case, he frames his argument as one for a “secular” view over a “religious” one. I have said a great deal over the years about why I think the concept of “religion” generally obscures more than it clarifies, and there’s no need to repeat those general points here; in the present context, the important thing is that Hägglund falls victim to the same problems others do. In Hägglund’s telling, Martha Nussbaum can count as entirely “secular” despite her self-identification as Jewish, while Spinoza, the Stoics and the Epicureans all count as “religious” – even though many Epicureans explicitly rejected the gods. Such a framing, it seems to me, can only end up as the vast majority of other attempts to demarcate the “religious” from the “non-religious” do: in confusion.

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Freedom and the good life

24 Sunday Jan 2021

Posted by in External Goods, Flourishing, Human Nature, Self, Self-Discipline

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Following from his distinction between freedom and necessity, Martin Hägglund tells us that “The rational aim, then, is to reduce the realm of necessity and increase the realm of freedom.” (223) The rational aim of politics, perhaps. But the Disengaged Buddhists remind us how many of life’s problems politics cannot solve. And these problems go right to Hägglund’s own core concepts of freedom and necessity.

Hägglund misses the point expressed in Ashleigh Brilliant’s wonderful epigram: freedom is not the goal, but you need freedom before you can decide what the goal is. Freedom itself, as the simple ability to do what one finds fulfilling, is empty of content. The most important thing is not merely to have room to pursue our ends, but to actually pursue them, which requires we think about which ends are really ours, which are really worth pursuing – and then actually do so. Free time is not the end, it is a means to the end. Alessandro Ferrara puts the point well in his Reflective Authenticity. Ferrara articulates the distinction that I have referred to as quantitative versus qualitative individualism, referring to each as autonomy and authenticity respectively – and he makes the key point that “authenticity presupposes autonomy.” (6, emphasis his) Without the ability to self-determine, a Hägglundian freedom, we cannot be our true selves. But that freedom is only a necessary condition for true self-expression, not a sufficient one!

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