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Love of All Wisdom

~ Philosophy through multiple traditions

Love of All Wisdom

Category Archives: Western Thought

Wilber’s post/modern turn

06 Sunday May 2012

Posted by Amod Lele in Metaphilosophy, Method and Theory in the Study of Religion, Natural Science

≈ 11 Comments

Tags

ascent/descent, Charles Taylor, David Harvey, Ken Wilber, modernism, mystical experience, postmodernism

I’ve recently been writing an article on Ken Wilber’s thought, and have come to realize just how much his ideas have changed over the past ten years. His readers, and increasingly he himself, have come to characterize this as a change from a fourth phase of his thought (“Wilber-4”) to a fifth phase (“Wilber-5”). The changes can be hard to spot because the new view is detailed in only one book (Integral Spirituality); the rest of it is found online, in excerpts from a long forthcoming volume.

What is most striking in the change from Wilber-4 to Wilber-5 is its post/modernism. Wilber has moved much closer to a postmodern view in which there are only perspectives, which bring worlds into existence rather than discovering them; he has also become more modernist, giving much more prominence to an idea of cultural evolution where the modern age supersedes those that came before. But as David Harvey has noted, the continuities between modernism and postmodernism can be more significant than their self-proclaimed differences. (In this discussion I will repeatedly use the term “post/modern”, to emphasize the important respects in which the two are the same.) In this case, premodern traditions play an ever smaller role. Wilber’s earlier thought, in looking at the traditions of the premodern world, had tended to incorporate only mystical experience, but mystical experience still got the trump card – it was able to tell us what ultimate reality is. In Wilber-5, mystical experience needs to be kept in its place, without any sovereignty over other kinds of knowledge. Where Wilber’s earlier thought was all about the relationship between Ascent and Descent, Ascent now takes a smaller role as only one or two perspectives out of many, the rest being Descending and post/modern.

Since so much of my philosophical project has to do with recovering premodern wisdom, I was at first quite negatively disposed toward Wilber-5: it seemed like a decline rather than an improvement. But after mulling over the impressive methodological comments of one of my anonymous peer reviewers, I’ve revised that view. I’ve come to think that the change to Wilber-5 happened for some very good reasons. Continue reading →

The monk’s independence

22 Sunday Apr 2012

Posted by Amod Lele in Attachment and Craving, Death, Early and Theravāda, External Goods, Generosity, Jainism, Method and Theory in the Study of Religion, Monasticism, Sāṃkhya-Yoga, Self, Serenity, Social Science

≈ 20 Comments

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intimacy/integrity, Jātakas, Louis Dumont, Maria Heim, modernity, Stanley Tambiah, Tattvārtha Sūtra, Yoga Sūtras

It’s often said that “individualism” is an invention of the modern West – meaning the approach that defines human beings as independent and autonomous from their social context. The French sociologist Louis Dumont made this claim directly in contrast to India, seeing India as a highly communitarian place where an individual’s community and social status much more. Dumont applied this communitarian view not only to Indian society at large but to its theoretical thought.

Many students of other cultures soon come to see individualism as a Western conceit – a bizarre peculiarity of an eccentric society that went wrong with Descartes. If indeed the modern West is a complete solitary exception to the rule, then there would seem to be something to this view.

I wrestled with it for a while myself. I used to believe Dumont’s classification of India was correct. It certainly resonated with my personal experiences, seeing how much more my Indian family cared about family and community ties. But those experiences, combined with the communitarian stereotype of India found in the likes of Dumont and Max Weber, blinded me to things I read every day in graduate school for years without actually noticing. Continue reading →

Poisonous Buddhist gifts

15 Sunday Apr 2012

Posted by Amod Lele in Attachment and Craving, External Goods, Generosity, Jainism, Karma, Mahāyāna, Modern Hinduism, Monasticism, Social Science

≈ 13 Comments

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Gloria Raheja, Jonathan Parry, Maria Heim, Śāntideva

I admire Maria Heim‘s research on gift-giving in classical India. There’s one point that I think her work misses, however – a topic I had intended to cover in my dissertation on Śāntideva but never had room for. It’s not a constructive philosophical point – I’m not taking any ideas of my own from the ideas I discuss here – but it’s helpful to think about in order to understand philosophies like Śāntideva’s that I do draw significantly from. (And it will be relevant to next week’s post.) Continue reading →

Good karma as eudaimonia

08 Sunday Apr 2012

Posted by Amod Lele in Epicureanism, External Goods, Flourishing, Karma, Mahāyāna, Stoicism, Supernatural, Virtue

≈ 16 Comments

Tags

Aristotle, Barbra Clayton, Dalai Lama XIV, Dale S. Wright, Hebrew Bible, hell, rebirth, Śāntideva

One of the first posts I made on this blog examined Dale Wright‘s methodological approach of naturalized karma. This is a way of continuing to use the concept of karma, and thereby remaining more closely in dialogue with classical Buddhist (and Jain and brahmanical) texts – without relying on the supernatural connections usually implied by the concept, especially rebirth. (By “karma” here I refer above all to the referents of Sanskrit pāpa and especially puṇya, best translated respectively as “bad karma” and “good karma”.) I’d like to explore this idea in more detail here.

Wright’s basic approach is to read karma as meaning something like an Aristotelian virtue ethic: good actions are rewarded with a good, flourishing life, in this life irrespective of future ones (and bad ones correspondingly punished). This much is not a Yavanayāna innovation; plenty of Buddhist texts make it clear that good action is rewarded in this life as well as in future ones. Continue reading →

Translating puṇya and pāpa

01 Sunday Apr 2012

Posted by Amod Lele in Early and Theravāda, Karma, Mahāyāna, Method and Theory in the Study of Religion, Roman Catholicism

≈ 27 Comments

Tags

Barbra Clayton, Gregory Schopen, Harvard University, Jonathan Z. Smith, Peter Harvey, Theosophy

Classical Indian Buddhist texts rely a great deal on two concepts: puṇya (Pali puñña) and pāpa. The former is good, something to pursue; the latter is bad, something to avoid. They have something to do with our actions and their results: punya comes out of our good actions and brings good results for us, pāpa comes out of our bad actions and brings bad results. We find these concepts all over the place in pretty much any Indian Buddhist text we might pick up. Next week I’ll explore in more detail what they are and how we might best think about them. This week I want to start with something more basic: how should we translate them into English? Absolutely not, I would argue, with the two words that Buddhism scholars most commonly use for them: namely “merit” and “sin” respectively. Continue reading →

The problems with ineffable ethics

04 Sunday Mar 2012

Posted by Amod Lele in Confucianism, Epistemology, Foundations of Ethics, German Tradition, Philosophy of Language, Politics

≈ 33 Comments

Tags

conservatism, Ethan Mills, John Maynard Keynes, Ludwig Wittgenstein, nonhuman animals, Plato

I think it’s fair to say that in my recent post on Wittgenstein and Heidegger, I got Wittgenstein wrong. (And one of the things I love about doing philosophy as a blogger is the ability to be wrong in writing, and then simply retract it. If one is seeking an academic career as a philosopher, that sort of thing could easily bring said career to an ignominious end. Here, I can simply offer my apologies and move on with a revised position.)

I characterized Wittgenstein there as having “an indifference to ethics and concerns about the good life…” Given the concerns that occupy the bulk of his writing, it’s very easy to get that impression; compared to his voluminous prose about epistemology and philosophy of language, the amount of published or unpublished writing that he devotes to ethics and the good life is almost negligible.

But as several respondents to the post pointed out – both in the comments and in private emails – it’s really not fair to characterize that lack of ink as indifference. (And though I am by no means well versed in Wittgenstein’s thought, I did know enough about him that I should have remembered that.) The things Wittgenstein said about ethics were certainly limited; but they did exist. And those relatively few remarks tell us in his own words why he said so little. Continue reading →

Overthrowing Indo-European tradition

19 Sunday Feb 2012

Posted by Amod Lele in Analytic Tradition, Daoism, East Asia, German Tradition, Metaphilosophy, Modernized Buddhism, Self

≈ 8 Comments

Tags

20th century, Bryan Van Norden, Chad Hansen, Chan/Zen 禪, D.T. Suzuki, G.W.F. Hegel, Japan, Ludwig Wittgenstein, Martin Heidegger, Speculative Realism, Taylor Carman, Wilhelm Halbfass

I have often found myself somewhat bewildered by the philosophy of the early- to mid-20th century, associated above all with the names of Martin Heidegger and Ludwig Wittgenstein. These two thinkers cast their shadow widely over the traditions of philosophy that followed – Heidegger over “continental” philosophy, Wittgenstein over analytic. (The split between the two traditions was not nearly as pronounced in their day; in many respects they helped create it.) They are far apart in many respects, but they do share at least two tendencies I have strongly disliked – an indifference to ethics and concerns about the good life, on one hand, and a rejection of the bulk of philosophy that came before them on the other. I have tended to view these two tendencies as going hand in hand – but do they?

I’ve been thinking anew about Heidegger and Wittgenstein from perhaps an unusual angle: Chad Hansen’s fascinating A Daoist Theory of Chinese Thought. I don’t yet know early Chinese thought well enough to assess whether Hansen’s account of it is accurate. But I can at least say that Hansen, like Nietzsche, is more interesting and thought-provoking even when he’s wrong than most people are when they’re right. Continue reading →

MacIntyre against Wilber’s worldcentrism

12 Sunday Feb 2012

Posted by Amod Lele in Analytic Tradition, Confucianism, Foundations of Ethics, Metaphilosophy, Morality, Psychology, Self

≈ 5 Comments

Tags

Alan Gewirth, Alasdair MacIntyre, Friedrich Nietzsche, Jean Piaget, John Rawls, John Stuart Mill, Ken Wilber, Lawrence Kohlberg, modernism, modernity, Thomas Aquinas, Zhu Xi

While recently poring over Ken Wilber‘s works, I’ve thought repeatedly about his ideas in relation to Alasdair MacIntyre‘s. Wilber, ever since he identified the pre-trans fallacy, has been an arch-modernist: the world from the Enlightenment onwards has been far better than the traditional world that preceded it. His most recent phase has taken a more postmodern, relativistic turn, but even as a postmodernist he is still a modernist: for Wilber the pluralism of a postmodern worldview is a clear advance, a development, and a pretty unambiguous one.

This is not the worldview one finds in MacIntyre. Continue reading →

Ken Wilber’s breadth and its importance

05 Sunday Feb 2012

Posted by Amod Lele in German Tradition, Metaphilosophy, Natural Science

≈ 16 Comments

Tags

academia, G.W.F. Hegel, gender, Ken Wilber, Mou Zongsan

For the past couple months I’ve been busy writing a critique of Ken Wilber‘s thought on “religion”, to be submitted to the journal devoted to his thought. I’ve been critical of Wilber before, and that article will be no different. In the next week or two I expect to post about some further criticisms that the article didn’t have room for.

But I don’t want all these criticisms to make it sound like I think Wilber’s thought is silly, fruitless or otherwise wrong-headed. Quite the opposite. I engage with Wilber’s ideas this much precisely because his project is so important and valuable. Granted, his writings don’t stand up well to either analytic or continental assessment: his arguments are sometimes maddeningly imprecise, and his readings of other thinkers tend strongly to the superficial. But what Wilber lacks in precision and depth, he makes up for in breadth. Continue reading →

What it means to have a reason for action

29 Sunday Jan 2012

Posted by Amod Lele in Action, Analytic Tradition, Biology, Deity, Foundations of Ethics, Free Will, Greek and Roman Tradition, Morality, Philosophy of Science, Social Science, South Asia

≈ 67 Comments

Tags

Aristotle, Charles Darwin, Drew Schroeder, Friedrich Nietzsche, Immanuel Kant, Talcott Parsons

One of the most fundamental things a philosopher does is to ask why. When someone says “you should do x” or “y is good,” it seems to me, the true lover of wisdom needs to ask why this is the case. If someone tells me I should do something and can’t provide a reason, I see this as grounds for questioning whether it really is something I should do at all. Nietzsche, if he does nothing else, shows us that the things we take as obvious may well not be so.

So what happens when we try to take our reasons all the way down? When we continue asking why we should do anything? We begin to get to a complex meta-ethical question: what constitutes a reason for action? What is it to have a reason to do something? (Warning: this will be an abstract and theoretical post, but it is important to fundamental questions like why we should do anything at all.) Continue reading →

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