Love of All Wisdom

A month or so ago I started reading Julia Annas‘s excellent The Morality of Happiness – while visiting family in New York City. Because of the New York setting, I was particularly drawn to this passage:

It is also not surprising that ancient ethics, with one marginal exception, never develops anything like the related consequentialist idea of a maximizing model of rationality. If my ethical aim is to produce a good, or the best, state of affairs, then it is only rational to produce as much as possible of it. But ancient ethics does not aim at the production of good states of affairs, and so is not tempted to think that rationality should take the form of maximizing them. Rather, what I aim at is my living in a certain way, my making the best use of goods, and acting in some ways rather than others. None of these things can sensibly be maximized by the agent. Why would I want to maximize my acting courageously, for example? I aim at acting courageously when it is required. I have no need, normally, to produce as many dangerous situations as possible, in order to act bravely in them.

Why is this passage particularly striking in New York? Because as I discussed before, New York life is all about maximizing. (continue reading…)

It will not do my readers much of a service to announce that Jack Layton has died. To non-Canadian readers, the name will probably mean little or nothing; Canadian readers in the past week will have heard of little else.

Jack Layton was the leader of the left-wing New Democratic Party, the only political party whose candidates I have ever voted for. He died of cancer on 22 August, at the relatively young age of 61 – at the peak of his career. Until Layton took over the NDP, the party had never received more than 44 of the roughly 300 seats in the Canadian Parliament. Earlier this year, under his leadership, the party earned over 100, most of those in Québec – where the party had never held more than a single seat before. It received more than twice as many seats as the third-place Liberals, a party which had governed Canada so often that it viewed itself as the “natural governing party.” And a great deal of this rapid rise derived from Layton’s personal popularity. His funeral has now been receiving coverage in Canada comparable to that of Princess Diana’s – at a time when it is held as a commonplace that people hate politicians and are fed up with them. His life and death moved a great many. My American wife, who a year ago didn’t know who Jack Layton was, was moved to tears watching the coverage of his memorials.

Now why am I going on about Jack Layton on a philosophy blog? (continue reading…)

A week ago today, the talented young British R&B/pop singer Amy Winehouse died. I think I can sum up the popular reaction thus: everybody was sad; nobody was surprised. The chorus to Winehouse’s most popular and famous song went: “They tried to make me go to rehab; I said no, no, no.” The lifestyle she lived matched her lyrics exactly – as when she was hospitalized for an overdose of heroin, ecstasy, cocaine, ketamine and alcohol.

It’s a shame that the world lost such a great singer so early. And yet, the same louche excess that killed Winehouse was part of the appeal of her songs. Nobody wants to hear a soulful voice sing “I ate all my vegetables and flossed daily,” even if this idea is put in more poetic cadences.

Since her death I’ve been thinking about the 20th-century French philosopher Simone Weil – who was not much older than Winehouse when she died herself. (continue reading…)

In Gretchen Rubin’s Happiness Project – an attempt to learn as many ideas about happiness as possible and try them all out to see what worked – she found that the first commandment of happiness was to “Be Gretchen.” That is, even (or especially) while striving for constant self-improvement, she needed to accept her own tastes, recognize what genuinely gave her pleasure and what didn’t, rather than what she wished would give her pleasure. For example, she needed to realize that the pleasures of good food and music mostly did nothing for her, but she adored children’s literature of all kinds.

The example intrigues me because I’m the exact opposite. (continue reading…)

The momentous yet mixed results of this week’s Canadian election were overshadowed on the global scene by the killing of Osama bin Laden. Though the first event riveted me more, the second has more philosophical significance – or rather, not the event itself, but the reaction to it.

Americans have typically greeted bin Laden’s death with jubilation and celebration, often waving American flags and chanting “U.S.A.” But some minority voices, such as Linton Weeks at NPR radio and Pamela Gerloff of the Huffington Post, have raised questions about this celebration. Is it really a good idea to celebrate a human death, even the death of one’s enemy? (continue reading…)

Judging by the comments, many readers found my diagnosis-prognosis post to be dark and pessimistic. Going back to the post, it’s not hard to see why. I endorse there the dark view of our existing human problems shared by Augustine, Marx and the Pali suttas; and yet I don’t think any of their solutions work. The essay effectively ends with a rejection of hope. The logical conclusion to draw from the essay might seem to be “life sucks.”

The understandable reactions to the essay’s pessimism nevertheless surprised me. For as I wrote it, I felt light, happy, life-affirming. Why? (continue reading…)

Blogger Penelope Trunk describes herself as having Asperger’s Syndrome. Her obsessive Aspergian interest seems to be in the nature of her own life – which makes her a dedicated follower of Socrates’s maxim that the unexamined life is not worth living. So while her blog is supposedly about career advice, it often winds up being highly philosophical. Recently, she’s said a fair bit about one of the most enduring philosophical questions: happiness.

Aristotle tells us everyone agrees the purpose of life is eudaimonia. It was once the standard to translate this term as “happiness.” This translation has started to fall out of favour, to be replaced by “flourishing” – and rightly so. For it’s pretty clear that whatever eudaimonia is – and I think Aristotle deliberately makes it hard to pin down – it is not what we usually understand by “happiness.”

Consider: near the beginning of the Nicomachean Ethics, Aristotle tells us that everyone agrees that eudaimonia is the ultimate purpose of human life; we just don’t agree what constitutes it. But if this eudaimonia were happiness, how would we explain someone like Trunk, who has spent a great deal of time thinking about happiness – only to reject it? “I don’t want to be happy,” she says. “I want idle time to let my mind wander because the unhappy result is so interesting.” (continue reading…)

Still on honeymoon break, but I thought I’d share the opening remarks that were read at our wedding ceremony. I wrote them, with my fiancée’s help, and our wonderful officiant, Jason Clower, read them:

Friends and loved ones, it has been three years since Amod and Caitlin met at the home of Joanna, whose music has accompanied us into this chapel. Now we are gathered here in love and support for Amod and Caitlin as they promise to face the future together, accepting whatever may lie ahead. What we are celebrating, they have summed up in a Sanskrit word inscribed on both of their wedding rings. This word is parasparaprīti, a word that can mean many things. It is a compound word, made of two parts, paraspara and prīti. Prīti can mean love, joy, delight, pleasure, friendship, kindness, affection, zest, exuberance. Paraspara means mutual, shared, of or by or for each other.

And so when these two words are put together into the compound parasparaprīti, it can mean any number of things — including mutual love, shared joy, delight in each other, kindness toward each other, exuberance for each other — all of which Caitlin and Amod have already felt for each other, and all of which they pledge to continue feeling for each other from this day forward.

The marriage, which they begin today, is not only about joy and delight. It is also about the sorrow, frustration, and grief that are inevitable parts of life — about committing to share these as well, and knowing they can be made a little lighter by facing them together. It is this commitment to share and stand by each other, in joy and in sorrow, that we are here to declare and affirm today.

EDIT (29 July): For some reason, comments were turned off when I first made this post. That was not my intention; I don’t know why it happened. It should be fixed now.

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.

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…)