Category Archives: Serenity

In praise of the present moment

19 Sunday Nov 2023

Posted by in Anger, East Asia, Flourishing, Mahāyāna, Meditation, Mindfulness, Modernized Buddhism, Serenity

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One of the things that helped me realize the need for self-improvement by not-self-improvement was regular practice with the excellent Headspace meditation app, created by a former Tibetan monk named Andy Puddicombe. Headspace is at the epicenter of “McMindfulness”: the app normally charges for access but I get it for free as a work wellness benefit, and this arrangement has made Puddicombe millions of dollars. In turn, the app is a big reason I defend McMindfulness – especially through John Dunne’s hugely helpful distinction between “classical” and “nondual” mindfulness.

That is to say: the core practice in Headspace is noticing your emotions, positive and negative, as they arise, and reacting to them with nonjudgemental acceptance. And you do so, yes, in the present moment. Critics like Ron Purser correctly note that that present-moment focus is not found in classical Indian texts like the Pali suttas or Śāntideva – but Dunne notes that it is found in other premodern Buddhist traditions, like the Tibetan writings of Wangchuk Dorje. And I dare say that that present-moment technique is an improvement: one that does a better job than the classical tradition’s techniques at their shared goal of reducing our suffering.

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Self-improvement by not-self-improvement

05 Sunday Nov 2023

Posted by in Attachment and Craving, Christianity, Daoism, Flourishing, God, Humility, Mahāyāna, Meditation, Mindfulness, Self-Discipline, Serenity, Virtue

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Years ago, in a difficult period of my life, I had looked for philosophical help and explicitly found it in Buddhism and not Daoism, rejecting Daoism and its sudden-liberation views in about the strongest possible terms. But that wasn’t the whole story.

I had already been trying to apply the four-stage model of skill development, taught to me by Nancy Houfek, in which one progresses from unconscious incompetence to conscious incompetence to conscious competence to unconscious competence. Trying to find a peaceful mind in those difficult days, I was all too conscious of my own incompetence, and Daoism provided no guidance that I could discern on how one could make the all-important step to conscious competence. But it is eight years later now, eight years I have spent working on my mindfulness through a nightly prayer ritual and, increasingly, meditation. I’ve gotten better at stopping my harmful thoughts when I put my mind to it; I think I’ve acquired a certain degree of conscious competence. The next step seems to be making it a habit, making it unconscious competence. And when it comes to that, the Daoists might have a point.

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Stoicism for boys, mindfulness for girls?

26 Sunday Feb 2023

Posted by in External Goods, Gentleness, Meditation, Mindfulness, Modernized Buddhism, Patient Endurance, Serenity, Stoicism

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The contemporary world is not a particularly philosophical place, the United States even less so. Philosophy’s reputation can be low enough to make it a convenient whipping boy, as when politicians join in a pile-on on it. So it’s a wonderful surprise when a philosophical tradition becomes a trend.

Such is the recent rise of popular Stoicism in the past decade. While it’s particularly influential in Silicon Valley, the modern Stoic movement is popular around the world, with conventions on multiple continents. Stoicism’s message that external goods are not what makes the difference to living well proved a particularly important consolation during the pandemic, when sales of the works of Seneca and Marcus Aurelius surged.

Now a common observation about the newly popular Stoicism is that it appeals primarily to men. I’ve often heard its practitioners dismissed as “tech bros”. An interview by Skye Cleary observed that Stoicon attenders were primarily men, and took this as an occasion for criticism: little surprise, perhaps, in an era that rarely uses the noun “masculinity” without attaching the adjective “toxic”.

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The courage to change the things we can

06 Sunday Jun 2021

Posted by in Action, Courage, External Goods, Prayer, Protestantism, Serenity

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The Serenity Prayer, it turns out, has multiple versions. On the Alcoholics Anonymous website you’ll find the version I quoted before, though the site adds that the first person is often pluralized, “I” to “we”:

God, grant me the serenity to accept the things I cannot change,
The courage to change the things I can,
And the wisdom to know the difference.

However, Reinhold Niebuhr’s daughter Elisabeth Sifton in her memoir gives us a different version. She says that Niebuhr’s original version of the prayer was composed in 1943, was first preached by him in a Sunday sermon that year in Heath, Massachusetts, and looked like this:

God, give us grace to accept with serenity the things that cannot be changed, courage to change the things that should be changed, and the wisdom to distinguish the one from the other.

As Sifton notes on pp292-3, there are at least two major differences between these two versions. The first refers to grace and the second does not; the first refers to changing what I or we can change, the second to what should be changed. Sifton prefers the second; she says that AA “simplified” the text and her father “minded” the change but did not object.

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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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Emotions are not primarily judgements

07 Sunday Mar 2021

Posted by in Anger, Biology, Early and Theravāda, Emotion, Fear, Human Nature, Meditation, Mindfulness, Practice, Psychology, Serenity

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I was struck by two things when I read Martha Nussbaum’s Anger and Forgiveness. On one hand, as I noted previously, I’m excited by Nussbaum’s new, and more Śāntidevan, normative approach to anger; it seems like she and I have moved toward the same position there. On the other, though, I realized that I have moved away from Nussbaum’s general descriptive theory of emotion. Nussbaum articulates this theory at length in Upheavals of Thought, and I don’t think her theory has changed much by the time we get to Anger (she offers a summary of it in the appendix). What has changed, in the roughly fifteen years since I read Upheavals cover to cover, is that I agreed with her theory then, and I no longer do – and reading the short summaries of the position in Anger helped me realize that.

Nussbaum’s theory (derived primarily from the Stoic thinker Chrysippus) is that emotions are fundamentally cognitive judgements of value, with a content directed at an object believed to affect our well-being. So fear, for example, is primarily a judgement that something could be harmful to us in the future; grief is primarily a judgement that something of value has been lost to us. I found this account plausible when I first encountered it. I no longer do.

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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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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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A book on how virtue helps us flourish

16 Sunday Aug 2020

Posted by in Anger, External Goods, Flourishing, Foundations of Ethics, Mahāyāna, Modernized Buddhism, Patient Endurance, Serenity, Virtue

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I’d like to now envision the book I am working on. This post is something like a proposal for the book, both to clarify my thoughts on it and (more importantly) to hear yours. As I write it I keep in mind the wise advice of my dissertation advisor, Parimal Patil, that fundamentally a dissertation proposal is telling a lie. You don’t actually know what the final result is going to be, or you would have already written it; the act of researching it will necessarily make it something different from the proposal. You just don’t know how it will be different. With that in mind, let me attempt to say some more, in a nutshell, about what the book will be.

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The consolations and pleasures of philosophy

05 Sunday Jul 2020

Posted by in External Goods, Greek and Roman Tradition, Mahāyāna, Metaphilosophy, Patient Endurance, Pleasure, Serenity, Stoicism

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The ongoing COVID-19 crisis has been a struggle for everyone, and some more than others. It has been a heartbreak for those who have lost loved ones, a terror for those who have lost jobs, and a great struggle for those who must suddenly take care of their children full-time while simultaneously trying to do their full-time jobs as well.

I am lucky not to have fallen into any of these three troubled categories – yet, at least. But I have noticed how difficult these times have been even for others who share my relatively lucky position – simply because everything is cancelled. We may not have parties. We may not go out to eat. We may not go to the movies. We may not travel, not without severe quarantine restrictions. We may not play sports; we may not even watch sports. We may not watch, or play, live music. Most of our social interactions must be through a medium where we cannot tell whether others are looking at us or at something else on their screen. Even as we recognize others’ difficulties are considerably greater, this is all still a major loss of the things we love.

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