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Love of All Wisdom

~ Philosophy through multiple traditions

Love of All Wisdom

Tag Archives: Augustine

Seeing through conventional reality

17 Sunday Aug 2025

Posted by Amod Lele in Attachment and Craving, Christianity, Deity, Foundations of Ethics, Islam, Mahāyāna, Metaphysics, Truth

≈ 8 Comments

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Augustine, C.S. Lewis, Candrakīrti, conventional/ultimate, existentialism, ibn Sīnā, Madhyamaka, Plato, Śāntideva

While Buddhist schools have many different takes on metaphysics – on what the world really is – they all acknowledge a distinction between two truths, or two levels of reality. That is: there is a conventional truth, the one familiar to us in everyday life where we can fruitfully speak of individual selves or persons and other everyday objects – and another, more ultimate (paramārtha) truth that is distinguished in some respect from the conventional, truer than the conventional. Their widely varying metaphysics mostly have to do with how we understand the ultimate truth, and I’ll talk about that more next week. I want to start this time, though, I want to note a key point that the metaphysical schools share: the importance of breaking down the conventional – or, put another way, of seeing through it.

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Catholicism before Europe

18 Sunday May 2025

Posted by Amod Lele in African Thought, Eastern Orthodoxy, Greek and Roman Tradition, Place, Roman Catholicism

≈ Comments Off on Catholicism before Europe

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Augustine, Gregory III, Israel/Palestine, Leo XIV, Pope Francis, race, Syria, United States

Much has been made, in the US at least, of the fact that the new pope – Robert Prevost, now Leo XIV –comes from the USA. The papacy is one of the few institutions in the world where Americans have been under-represented. In recent decades, the reason for that was the US’s disproportionate global influence – a pope from outside the US was seen as a counterbalance. Yet until the previous pope – an Argentinian – it would have been ludicrous to argue that the selection of popes was in any way balanced, since for over 1200 years every single pope had come exclusively from the continent of Europe.

It’s crucial to remember, though, that that wasn’t always the case! For the Catholic Church as an institution predates the rise of European influence in the world. Christianity, with its combination of Greek and Hebrew influences, is closely tied to the development of the “Western civilization” with those same influences. And a look at the Church’s history can help remind us, in a new way, that the West is neither white nor European – for neither, fundamentally, is the Church.

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Sudden and gradual together

03 Sunday Dec 2023

Posted by Amod Lele in East Asia, Emotion, Mahāyāna, Mindfulness, Practice, Therapy, Virtue

≈ 5 Comments

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12-step programs, Aristotle, Augustine, Brook Ziporyn, Chan/Zen 禪, Reinhold Niebuhr, Śāntideva, Tiantai 天台

The past few years have taught me the wisdom in Daoist-influenced traditions of sudden liberation: in a certain way we can improve ourselves by not improving ourselves, through an acceptance of everything, including ourselves, in the present moment. Yet I had had good reason to be frustrated earlier with such traditions – for their rhetoric sometimes implies that that present-moment acceptance is easy, which it is not. It was a long and painful lesson for me learning how hard it is to be good. That made me a longtime advocate of what East Asian Buddhists would call the gradual path, but I increasingly also see the wisdom in its converse, the sudden. Can the two be reconciled?

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Self-improvement by not-self-improvement

05 Sunday Nov 2023

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

≈ 12 Comments

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Augustine, autobiography, Chan/Zen 禪, Disengaged Buddhism, John Dunne, Nancy Houfek, Pali suttas, Śāntideva, skholiast (blogger), Wangchuk Dorje

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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No opposite for the ultimate

28 Sunday Mar 2021

Posted by Amod Lele in Christianity, Daoism, Deity, Indigenous American Thought, Metaphysics, Truth, Vedānta

≈ 13 Comments

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Advaita Vedānta, Augustine, Aztec, G.W.F. Hegel, Hebrew Bible, James Maffie, Krishna, Kyoto School, Laozi, Nishida Kitarō, Nishitani Keiji, nondualism, Śaṅkara, Satan, theodicy, Zhuangzi

I have considerable sympathies for nondualism and have started in recent years to think that it might be true. But there is an important qualifier to any such view. Namely: I do not think that there could possibly be an omnipotent omnibenevolent God. The problem of suffering is just too intractable.

Many nondualists, especially Sufis, would identify the nondual ultimate with that God. And I cannot accept that view. For similar reasons I am skeptical of a Vedānta view where the ultimate is sat: both being and goodness. There is too much being that is not good.

For this reason I have been inspired by a wonderful passage in Nishida Kitarō’s “The logic of nothingness and the religious worldview”:

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A very brief survey of African philosophy

03 Sunday Jan 2021

Posted by Amod Lele in African Thought, Asian Thought, Christianity, Early Factions, Eastern Orthodoxy, Greek and Roman Tradition, Islam, Judaism, Metaphilosophy, Place, Supernatural

≈ 8 Comments

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Anton Wilhelm Amo, Arius Didymus, Augustine, Egypt, Ethiopia, Ghana, Hebrew Bible, ibn Khaldun, ibn Rushd, ibn Ṭufayl, John McDowell, Juli McGruder, Kwasi Wiredu, Morocco, Moses, Moses Maimonides, Philo of Alexandria, Placide Tempels, Plotinus, René Descartes, Tertullian, Tunisia, Zera Yacob

For the most part, the study of non-Western philosophy has tended to focus on the continent of Asia. There are many good reasons for this. More than half of humanity lives in Asia. And Asia has long, rich traditions of philosophical reflection that have survived and left their works to us – unlike the thought of Mesoamerican traditions, where so much was pillaged and destroyed by the barbarian Spanish invaders. Asia is not even one single context; I would argue that South Asian philosophy is in many respects more like Western philosophy than it is like East Asian. In particular I see no problem in maintaining an Asian focus in my own work, since it is the philosophies of Asia – especially Buddhism – that have left by far the biggest influence on me. One can love all wisdom, but one cannot inhabit all of it.

Still, when we do aspire to love all wisdom, it’s worth taking a look beyond both Asia and the West – at least what we usually think of as the West. There is considerably more to the world. The continent of Africa, in particular, may well overtake Asia in population by the end of this century. So perhaps it is particularly worth thinking about African philosophy.

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The need for subjectivity

25 Sunday Oct 2020

Posted by Amod Lele in Buddhism, Death, Epistemology, Metaphysics, Natural Science, Self

≈ 5 Comments

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Augustine, conventional/ultimate, G.W.F. Hegel, Graham Harman, Kyoto School, Nishida Kitarō, nondualism, Quentin Meillassoux, Śaṅkara, Speculative Realism, Wilfrid Sellars

I first read Quentin Meillassoux in a local reading group in summer 2016, and thought at first that I was largely in agreement with him. That changed in 2019 when the same group read the Kyoto School‘s Nishida Kitarō.

Nishida reminded me of the importance of subjectivity in our thought about the world – something which Meillassoux is at pains to deny. It was particularly striking to hear this from Nishida since he was a self-proclaimed Buddhist – a tradition so often thought to deny subjectivity. Nishida says:

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When virtue is not in our control

11 Sunday Oct 2020

Posted by Amod Lele in Buddhism, Christianity, External Goods, Flourishing, Free Will, Human Nature, Psychology, Self, Stoicism, Virtue

≈ 1 Comment

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Aristotle, Augustine, Boethius, depression, Epictetus, John Doris, Lin-Manuel Miranda, Martha C. Nussbaum, New Testament, Phineas Gage, Seth Zuihō Segall, situationism, virtue ethics

I’ve been thinking a lot on a recent exchange I had with Seth Segall, in the comments on my post about terminology to use for karma. Seth’s comment specified a distinction that is important elsewhere in my exchange with Thompson, on how eudaimonism works. This is a distinction between external goods, on one hand, and on the other – what exactly?

The term Seth used in contrast to “external goods” was what one might take to be its obvious opposite, “internal goods”. I used the exact same term, “internal goods”, in my own later post. Yet in response to Seth’s comment I told him we had to be really cautious about using that term. This indicates to me that my own thought on the topic has not yet been sufficiently clear, and I want to take some time to clarify.

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On being Buddhist and distinctively Buddhist

19 Tuesday May 2020

Posted by Amod Lele in Anger, Death, Faith, Metaphilosophy, Modernized Buddhism, Stoicism

≈ 3 Comments

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Augustine, autobiography, David Chapman, Evan Thompson, Siddhattha Gotama (Buddha)

At the start of my replies to Evan Thompson’s response, I noted that there are two core ways in which my eudaimonist Buddhist modernism differs from a great deal of premodern Buddhist tradition. I will first address the one that I take to be a deeper modification to the tradition, in admitting goals beyond the removal of suffering. Thompson doesn’t speak of this modification in quite these terms, but I think many of his comments speak directly to it. Especially, Thompson says:

I submit that the driving engine—historically and philosophically—of Buddhist thought is the following set of propositions: All conditioned and compounded things are impermanent, unsatisfactory, and not-self (the so-called three marks of existence); and nirvāṇa is unconditioned peace. Another formulation is the so-called four seals (which, according to Tibetan Buddhism, minimally identify a view as Buddhist): everything conditioned and compounded is impermanent; everything contaminated (by the mental afflictions of beginningless fundamental ignorance, attachment, and anger) is suffering; all phenomena are devoid of self; and nirvāṇa (unconditioned cessation of affliction) is peace.

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Aristotelian vs. Buddhist eudaimonia

05 Sunday Jan 2020

Posted by Amod Lele in Analytic Tradition, Early and Theravāda, Epicureanism, External Goods, Flourishing, Foundations of Ethics, Greek and Roman Tradition, Karma

≈ 4 Comments

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Aristotle, Augustine, Charles Taylor, Damien Keown, Epicurus, Itivuttaka, John Cooper, Martha C. Nussbaum, Nirvāṇa Sūtra, Pali suttas, Udāna, virtue ethics

Damien Keown’s The Nature of Buddhist Ethics closes by arguing for parallels between Buddhist and Aristotelian ethics. He claims that “there are many formal parallels between the ideal of human perfection conceived by the Buddha and that envisaged by Aristotle” (193), such that “Aristotelianism provides a useful Western analogue which will be of use in elucidating the foundations and conceptual structure of Buddhist ethics.” (196)

Is Keown right? Is Buddhist ethics like Aristotle’s? Continue reading →

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