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Love of All Wisdom

~ Philosophy through multiple traditions

Love of All Wisdom

Category Archives: Practical Philosophy

Not all facts are empirical

25 Sunday Apr 2010

Posted by Amod Lele in Epistemology, Foundations of Ethics, German Tradition, Greek and Roman Tradition, Philosophy of Science, Salafi, Social Science

≈ 1 Comment

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atheism, Immanuel Kant, mathematics, Plato, Sam Harris, Sean Carroll, Taliban

There’s been a fair bit of blogosphere buzz about Sam Harris‘s recent TED talk, entitled “Science can answer moral questions.” I didn’t expect to agree much with Harris, given my usual objections to empiricist scientism and related attempts to exalt “science” against “religion.” And I think there are indeed a number of problems with Harris’s view. And yet there’s quite a lot that Harris gets right – at least as much, I think, as most of his critics.

The most widely read response to Harris (and the one that Harris himself responded to at length) is one by Sean Carroll. I find the Harris-Carroll debate instructive because both seem to miss the most important point; and that, in turn, would seem to be because both fall prey to an unfortunate empiricism.

At the heart of the debate is the supposed dichotomy between “facts” and “values,” or “is” and “ought.” (I would rather say “should” than “ought,” because “ought” sounds increasingly rare and archaic in contemporary North American English, but that’s a quibble.) Harris insists that values are a kind of fact, even objective fact, so that “should” or “ought” statements have a meaning grounded in reality, not entirely relative to or dependent upon the subjects making the claim. “Should” statements, on this view, are a kind of “is” statement. In this, I think, Harris is entirely right.

Where Harris slips up is in missing the elision of “fact” with “empirical fact.” Continue reading →

Truth and importance

18 Sunday Apr 2010

Posted by Amod Lele in Analytic Tradition, Family, Foundations of Ethics, French Tradition, German Tradition, Happiness, Honesty, Mahāyāna, Metaphilosophy, Prayer, Social Science, Truth

≈ 3 Comments

Tags

Immanuel Kant, John Rawls, Mañjuśrī

In recent posts about lying to oneself, I’ve emphasized the importance of truth. Truth seems to have an intrinsic value separate from all beneficial consequences, something sometimes worth following even if its results are bad. But what exactly does this mean? What does it imply for how we choose to live our lives?

While I think I’ve established the importance of truth as an end in itself, I don’t think I’ve at all established that truth as an end overrides other ends, especially beneficial consequences. I am not convinced of Kant’s or Augustine’s view that lies are always unconditionally wrong – that one should tell the truth even to a murderer whose victim you’re sheltering. In Rawls’s terms, I don’t think that there is a “lexical order” of priority between truth and good consequences, such that the latter matters only when the former isn’t an issue. Far from it.

Indeed I’m concerned about an overemphasis on truth per se. In an earlier post I thought about this question in the context of children and happiness: suppose that one’s children make one less happy, as some psychological research suggests is often the case. If one keeps this truth firmly in mind at all times, one is likely going to become a significantly worse parent. Even supposing that one should recognize this truth, one is likely better off ignoring it.

Here the relevant distinction may be between truth and importance, significance. It is true (in this supposed case) that one’s children make one less happy; but it is also true that one should love one’s children as wholeheartedly as possible. And the second truth is more important than the latter, it matters more. (Even if beneficial consequences are not the issue; Kant himself would have to say that it is a duty to love one’s children.) And so perhaps in other cases I have recently considered: the truth that Mañju?r? doesn’t exist matters less than the truth that praying to Mañju?r? helps one in dark times; the truths seen by pessimists matter less than the truth that optimism makes one happier.

I begin to wonder whether the concept of importance needs to get more philosophical investigation than it so far has. The biggest divide in contemporary Western thought, between analytic and “continental” philosophy, has seemed to me to rest at least in part on exactly this distinction: analytic philosophy typically looks for truth without importance, continental philosophy for importance without truth.

Cosmology and the virtue of hate

14 Wednesday Apr 2010

Posted by Amod Lele in Anger, Buddhism, Christianity, Death, Deity, Judaism, Karma, Method and Theory in the Study of Religion, Modernized Buddhism, Supernatural

≈ 8 Comments

Tags

hell, Meir Soloveichik, Moses Maimonides, Richard John Neuhaus, Robert M. Gimello

While I was thinking through my dissertation, Robert Gimello suggested I read an intriguing article in the conservative journal First Things by Rabbi Meir Soloveichik, entitled The Virtue of Hate – I think because Soloveichik’s views are in some respects the polar opposite of Śāntideva’s. Soloveichik makes the provocative suggestion that a key difference between Jewish and Christian traditions is their attitude toward hatred: contrary to the Christian advocacy of forgiveness, some people – those, like the Nazis, who have committed truly heinous crimes – genuinely deserve our hate. For Soloveichik, even the sincerest of repentance cannot wash away a serious crime.

I don’t know enough about Judaism to say how pervasive Soloveichik’s approach is in the tradition, or enough about the Tanakh to know how much it pervades there. But I find his view intriguing for a number of reasons, even if it is little more than Soloveichik’s own idiosyncrasy. First among these is the afterlife; for when I read Soloveichik’s article on this subject, I found it made me consider myself significantly more Buddhist. Continue reading →

Paradoxes of hedonism

11 Sunday Apr 2010

Posted by Amod Lele in Analytic Tradition, Christianity, Despair, External Goods, Foundations of Ethics, German Tradition, Happiness, Mahāyāna, Meditation, Pleasure, Psychology, Self, Truth

≈ 5 Comments

Tags

blo sbyong, consequentialism, Hans Vaihinger, James Maas, Jesus, Neil Sinhababu, New Testament, Peter Railton, Śāntideva, Sigmund Freud, utilitarianism

By far the most famous portions of Śāntideva’s work are his meditations on the equalization and exchange of self and other, found in chapter VIII of the Bodhicary?vat?ra. They appear in Western introductory readers on ethics, and are considered the foundation for an entire genre of Tibetan literature, blo sbyong or “mental purification.” Personally, these are not generally my favourite parts of Śāntideva’s work; his arguments against the existence of the self do not convince me, and the meditative exercises strike me as potentially damaging. That said, they do contain one line that sticks with me, that strikes me as extremely profound and valuable: All those in the world who are suffering are so because of a desire for their own happiness. All those in the world who are happy are so because of a desire for the happiness of others. (BCA VIII.129, my translation)

I discussed this claim once before but want to return to it. The claim is, I think, overstated for rhetorical effect. Even in Śāntideva’s eyes, merely desiring others’ happiness will not make you happy – especially if you are misguided about the causes of their happiness, so that you try only to provide them with external goods rather than addressing the inner mental causes of their suffering. And yet from my experience, I would still say the claim is more true than not. There’s something self-defeating about searching after one’s own happiness itself. If one keeps one’s eye on this goal above all, one becomes too acutely aware of failures at it, too focused on one’s lack of happiness – “I’m trying so hard to be happy and yet I’m not; something must be wrong with me” – and the goal is inhibited. (In his book Power Sleep, psychologist James Maas noted a similar problem with respect to sleep: subjects offered $20 if they fell asleep quickly would take longer to fall asleep than subjects who were not offered the money.) Continue reading →

Śāntideva on offensive words

07 Wednesday Apr 2010

Posted by Amod Lele in Anger, Mahāyāna, Morality, Patient Endurance, Politics, Sex

≈ 9 Comments

Tags

identity, Jack Kerouac, Śāntideva, Sarah Silverman, South Park

Many years ago when I began grad school, I recall overhearing fellow grad students (in comparative literature, I think) discussing Jack Kerouac’s On the Road, the now classic Beat Generation story of travel through the USA. One of the students mentioned the main character’s deeply questionable behaviour – especially, as I recall, his tendency to form sexual relationships with local women and then nonchalantly abandon them – and the other agreed, responding “Yeah, On the Road is really offensive.”

I didn’t say anything – I wasn’t part of that conversation – but something about that offhand remark has bothered me ever since. “Offensive“? Is that the best word you have for a criticism, I thought? In the politically correct Nineties, had moral criticism been erased and replaced with mere “offensiveness”? Then something must have gone terribly wrong. For to my mind, offensiveness had always been something good. We political radicals – as I and the other students identified – were supposed to be offensive against the values of the conservative mainstream… weren’t we? Even now, when I’m far less political, I still love deliberately offensive humour – the bad taste of Sarah Silverman’s stand-up comedy or of South Park. To be inoffensive, by contrast, seems a lot like being nice, in the wrong way. If all that was wrong with On the Road was that it was “really offensive,” it seemed to me, then nothing is wrong with it.

What does it mean, indeed, to be “offensive”? The word has achieved a particular currency in the era of identity politics – a cultural product is “offensive” to particular groups of people. But what is that? What makes it “offensive”? Is offensiveness purely a creation of a postmodern era of heightened sensitivity? Typically, I think, something is called “offensive” because it is presumed to be insulting; more specifically, because someone feels insulted. I suspect there isn’t much of an objective dimension to offensiveness; something is only offensive if someone is offended.

And here Śāntideva’s magnificent words in chapter six of the Bodhicary?vat?ra come back to me. Continue reading →

Consequentialism and lying to oneself

31 Wednesday Mar 2010

Posted by Amod Lele in Analytic Tradition, Family, Foundations of Ethics, Happiness, Honesty, Prayer, Protestantism, Psychology, Truth

≈ 11 Comments

Tags

consequentialism, Graham Priest, Leon Festinger, Peter Railton

I’ve been noticing a topic I’ve dealt with repeatedly in other contexts but would like to address head on: the possibility of deliberately lying to oneself, of intentionally believing things that aren’t true. I spoke before of “noble lies” to others, but not to oneself.

The point seems to come up again and again, for there are many reasons why trying to believe false things might prove valuable. In cases where one’s children make one less happy, one is still a better parent if one falsely believes that children make one happy. Some psychologists suggest the possibility of depressive realism: the idea that depressed people actually view the world more accurately than others. In a comment I noted the happiness often radiated by evangelical Christians: should one perhaps try to become such a person even if their God doesn’t exist? Last time the point came up in speaking of prayer: there seem to be real benefits from prayer, but it might require belief in an entity that isn’t real.

Now in every one of these cases, the good thing about lying to oneself has something in common: it is a good result. Continue reading →

Praying to something you don’t believe in

28 Sunday Mar 2010

Posted by Amod Lele in Deity, Faith, Grief, Karma, Mahāyāna, Prayer, Psychology, Roman Catholicism, Supernatural

≈ 32 Comments

Tags

12-step programs, AAR, atheism, Augustine, autobiography, David Hume, drugs, Flying Spaghetti Monster, Lucas Johnston, Mañjuśrī, nonhuman animals, religion, Śāntideva, Sigmund Freud, Thomas Aquinas

My fiancée, who believes in God, once told me that God seems much too distant to pray to. Despite not having any Catholic background, when she feels like praying, she prays to saints. When I was in the running for a good tenure-track job in our area, she prayed to St. Thomas Aquinas, as the patron saint of academics and philosophers, that I would get it. Until that point I don’t think I’d even made the connection between the saints people pray to and actual historical people – I’d only thought of Thomas as a natural law theorist and systematic theologian.

Fast forward: a little while ago, things were a little rough in my home. My fiancée and I tried to adopt a big beautiful black dog, which turned out not to be the right pet for our situation. The dog found a very good home and we’ll be able to get another dog soon enough, but losing the dog was pretty rough on us, especially my fiancée. It didn’t help that it was late winter, when everything was dark and cold, without the novelty of snow’s first arrival or the joys of Christmas. The stress of wedding planning didn’t help either. I was intending to ease some of my fiancée’s distress by planning a surprise party for her approaching milestone birthday. Of course, while the planning was happening, I couldn’t tell her about the party to comfort her; and hiding the event from her was its own source of stress.

It was a hard thing to take. Even though I knew I was doing something that would make her happy in the end, the combination of the secrecy and the present suffering was hard for me to handle emotionally. And so I found myself offering a prayer to Mañjuśrī, the celestial bodhisattva to whom Śāntideva offers his devotion. I prayed, tearfully, for him to give me the strength I needed to help me through my loved one’s suffering. At one point while doing this I wound up calling him Maitreya, because (I admit sheepishly) I sometimes have difficulty remembering the difference between the two.

All this is no small deal for me, because I don’t actually believe in Mañjuśrī or Maitreya, at least not in any standard sense of the term. Continue reading →

Of surprise parties and evil practices

21 Sunday Mar 2010

Posted by Amod Lele in Honesty, Politics, Virtue

≈ 8 Comments

Tags

Alasdair MacIntyre, Aristotle, autobiography, Elizabeth Frazer, Nicola Lacey

A couple weeks ago, several friends and I held a surprise party for my fiancée’s upcoming birthday. Being one of the principal planners, while living with her in a small apartment, was difficult even though the party itself turned out to be a great time for everyone. I managed to keep it a secret, but it stressed me out during the time – I’m not used to withholding things from those closest to me. Especially not after my previous relationship of several years, with someone who was used to sniffing out the slightest deception.

I know there are other people who could have done such a thing much more easily. What I wonder is: is that a skill worth having? I’m inclined to think that it’s probably just as well not to be very good at keeping things from those close to you – it’s too easy for such a skill to lead you into all the wrong places. I suppose it’s not unlike the reasons to prohibit torture in politics, even in the ticking time bomb scenario – if the ability to do something is there, there’s too much temptation to use it wrongly.

The situation reminds me of a more general problem in a virtue-based ethics. Alasdair MacIntyre, generally following Aristotle, likes to talk about virtues as habits which allow us to succeed at practices; practices, in turn, are socially and culturally grounded crafts which have their own internal standards of excellence. But this raises what Elizabeth Frazer and Nicola Lacey – feminist critics writing in a volume called After MacIntyre – have called “the problem of evil practices.” There are some skills it is good not to acquire, some practices that it might be corrupting to be good at. Torture itself seems an example; MacIntyre makes some remarks about it on pp. 200-1 of After Virtue. The personal example is deception: I probably wouldn’t want to get better at lying and concealing even if it did mean I could throw surprise parties more easily. More generally one might want to ask: what skills, what crafts is it intrinsically bad to acquire? Not just as a matter of spending one’s precious time on those skills as opposed to more valuable ones, but bad even with unlimited time to learn them?

New York as Eden

17 Wednesday Mar 2010

Posted by Amod Lele in Attachment and Craving, Christianity, Early and Theravāda, Economics, Food, Gratitude, Happiness, Place, Psychology

≈ 4 Comments

Tags

Ambrose, Barry Schwartz, Calvin Trillin, Christopher Peterson, Dr. Seuss, Four Noble Truths, Hebrew Bible, Herbert Simon, New York City, Penelope Trunk

[EDIT: Image of New York City removed at copyright holder’s request.]

This weekend I went to New York City with friends so they could attend a bridal shower. I love New York – but I’m also wary of it. Happiness researcher Christopher Peterson ran an online happiness questionnaire and analyzed the results by zip code – and found that the most miserable zip codes of all were found in midtown Manhattan. Peterson himself cautions that this is not a controlled or rigorous experiment, and even if it were, it would still be measuring happiness by the questionable measure of self-report.

Still, in many respects these results are exactly what I would expect. I found this happiness data from Penelope Trunk, who nails the problem with living in New York exactly. If you are (like me) the kind of person who loves city life, then in New York you really do have the best of everything, at least on this continent and in some cases anywhere: the best food, the best entertainment, the best shopping for almost any goods you could want, the best access to transportation, the best art. But that’s exactly the problem. On one hand, you’re competing with everyone else to have access to the best of everything, so everything is very expensive, so you have to work much harder to make more money. (A little like Dr. Seuss’s Solla Sollew, where they have no troubles except for the fact that you can’t actually live there.) On the other hand, and more insidiously, if you live in New York, it’s probably because you are the kind of person who tries to have access to the best of everything.
Continue reading →

Buddhists against interdependence

07 Sunday Mar 2010

Posted by Amod Lele in Attachment and Craving, Buddhism, Confucianism, Emotion, Friends, Hope, Jainism, Metaphysics, Modernized Buddhism, Monasticism, Sāṃkhya-Yoga

≈ 4 Comments

Tags

Diana Eck, Four Noble Truths, gender, generations, Huayan, intimacy/integrity, Joanna Macy, natural environment, Pali suttas, pedagogy, René Descartes, Śāntideva, Yoga Sūtras

It’s become something of a cliché to say that Buddhism is about embracing our “interdependence.” The mechanistic Cartesian worldview, so the story goes, has led us to think of human beings as subjects independent of the world around them, in a way responsible for our current environmental catastrophes. (Depending on who you ask, this idea of independence might also be responsible for patriarchy, racism, homophobia, class exploitation and an inability to express our emotions.) But Buddhists know better: Buddhists know that everything arises dependent on everything else, so we should affirm and celebrate our mutual ties to each other and to the earth. In Thomas Kasulis’s terms, Buddhism on this interpretation offers us an intimacy worldview, distinct from the integrity worldview of the modern West. This idea is perhaps most clearly found in the thought of Joanna Macy, but its spread goes much wider among Western (Yavanayāna) converts to Buddhism, especially (but not only) in the baby-boom generation.

The problem: this view is almost the opposite of what the classical Indian Buddhists – including the Buddha of the Pali suttas – actually taught. To be sure, the autonomous, independent selves that we would like to believe in are an illusion. We must indeed recognize the dependent co-arising (paticca samuppāda or pratitya samutpāda) of all things, acknowledge that everything arises out of a circle of mutually dependent causes.

Here’s the thing: this circle of causes is bad. Continue reading →

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