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===Baltes & Smith, "Toward a Psychology of Wisdom and its Ontegenesis" 1990===
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==FEB 25==
  
:*Motivations for the Berlin Paradigm's research: study of peak performance, positive aspects of aging, work on intelligence that reflects a concern with context and life pragmatics, Baltes & Smith p. 87
+
===Siderits, Chapter 2 ===
  
:*Interesting discussion of problem of giving a scientific treatment of wisdom, p. 89.
+
* Background on Buddha
 +
:*note heterodoxy, intro/dev karmic theory, moral teaching ind. of focus on ritual and deities.
 +
:*consensus on "moksa" as goal of enlightenment.  Buddha's teaching one of many.  
 +
:*Siderits presents sramanas as critical and questioning of heterodoxy.
  
:*Fundamental assumption #1: Wisdom is an "expert knowledge system" (what is an expert system - mention Affectiva)
+
* The Four Noble Truths
:*Fundamental assumption:#2: A dual-process model of intelligence (Mechanics / Pragmatics) is most relevant to understanding wisdom.
 
:*Fundamental assumption #3: Wisdom is about life pragmatics, understood as life planning, review 
 
  
:*The '''"Baltes Five"''' Criteria Construct for Wisdom:
+
:1  There is suffering.
  
::*Rich factual knowledge: accumulation of knowledge which facilitates predictive ability to see how relationships, causes, and meanings will interact in a situation. "a representation of the expected sequential flow of events in a particular situation"
+
::1. Normal pain. Decay, disease, death.
::*Rich procedural knowledge: accumulation of knowledge which facilitates understanding of strategies of problem solving, advice seeking.
+
::2. Suffering from ignorance of impermanence. Including ignorance of no-self. Suffering from getting what your want or don't want.
::*Life span contextualism: understanding a problem in awareness of it's place in the life span.
+
::3. Suffering from conditions.  Rebirth itself is a form of suffering. (So belief in rebirth doesn't solve the problem of suffering in one life.)
::*Relativism: Understanding and taking into account the range of values, goals, and priorities in human life.
 
::*Uncertainty: awareness of limits of knowledge in general and in particular factual cases.
 
  
===Small Group Exercise===
+
:2  There is the origination of suffering: suffering comes into existence in dependence on causes.
  
:*For each of the five, identify 3 examples, a word or phrase to describe someone not good at that aspect, a critical question or two.
+
:: Note the chain of causal connection advanced on p. 22 of Siderits:  ignorance ultimate causes suffering, but the intermediate steps are important.  Let's give a psychological reading of this metaphysical chain of causation.
  
===Baltes & Freund, "Wisdom as Meta-Heuristic and SOC" 2002===
+
:3  There is the cessation of suffering: all future suffering can be prevented by becoming aware of our ignorance and undoing the effects of it. "It is the utter cessation and extinction of that craving, its renunciation,its forsaking, release from it, and non-attachment to it." (from pali canon reading)
  
:*Sophia vs. Phronesis (one more time)
+
:4  There is a path to the cessation of suffering.
  
:*Selection, Optimization, and Compensation is a collection of behavioral strategies for managing life pragmatics.
+
::8 fold path.  importance of meditation (p. 24)
  
:*Note definition of wisdom p. 251:  strategies for peak or optimal functioning. but must be normative.  Need to actually know something about what is really important in human flourishing to produce wisdom (this could be seen as a knowledge bias or a legitimate grounding of wisdom in knowledge).  Baltes & Co.  are siding with the traditions of philosophy and religion on this one.  Wisdom is normative.
 
  
:*Good review of Baltes (Berlin) Paradigm: note detail on "recognition and management of uncertainty" p. 253.
+
*Cessation of suffering:  meditation, (non)self-discovery.  
  
:*Wisdom as Meta-heuristic.  Definition p. 255. "a heuristic can be defined as a "useful shortcut, an approximation, or a rule of thumb for guiding search" "If wisdom as a meta-heuristic operates effectively, the expectation is that its use creates the cognitive and motivational foundation from which well-being can be achieved. In this sense, wisdom can be seen as the embodiment of the best subjective belief about laws of life that a culture has to offer and that individuals under favorable conditions are able to acquire."
+
*Need to assess this recommended "training program" more in light of Discourse on Mindfulness and the Eight Fold path (See wiki page [http://en.wikipedia.org/w/index.php?title=Noble_Eightfold_Path&printable=yes Noble Eight Fold Path])
  
'''Quick exercise:'''  identify contemporary meta-heuristics in your experience
+
*Note discussion of meditation, p. 25.  Basic theory for mindfulness meditation exercise.
  
:*SOC -- a heuristic for delineating, pursuing, and reviewing goals.  (It's a heuristic for life management, so relevant to the Baltes paradigm)
+
*Liberation
::*Selection -- of goals    -- can be either elective selection or loss selection.  Deliberate, articulate...  approach vs. avoidance goals. loss also from zero sum aspect of goals as when an athlete becomes a scholar.
+
:*rejection of presentism and annihilationism as models for liberation.
::*Optimization -- of means"Acquire and invest"  - sub-skills like "monitoring between actual and desired state"  - ability to delay gratification '''(Mischel)'''
+
:*paradox of liberation: how can you desire liberation if liberation requires relinguishment of desirePossible solution: to desire the end of suffering.
::*Compensation -- response to loss of means. Response to events.
 
  
:*Proverbs as heuristics -- study found that SOC strategies were selected more often and faster than non-SOC strategies.  
+
*Problem following the consequences of "non-self": Buddhist maxim: "Act always as if the future of hte Universe depended on what you did, while laughing at yourself for thinking that whatever you do makes any difference."
  
:*Study showing SOC associated with "positive functioning"  (NOTE:  This relates to the "hard problem" of wisdom.  Figuring out whether wisdom really "works".)
 
  
:*Rubenstein quote at 265.  Brim's "My Father's Window Box"
+
===Introduction to Buddhism===
  
===Kunzman and Baltes, "The Psychology of Wisdom: Theoretical and Practical Challenges"===
+
:*from wikipedia
  
:*Challenges:
+
* The Four Noble Truths
::# defining wisdom in a way that separates it from other human excellences.
 
::# formulating a definition of wisdom that can be empirically investigated.
 
  
:*Distinction between implicit and explicit (112).  
+
:1  There is suffering.
  
:*Three types of wisdom constructs:
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:2  There is the origination of suffering: suffering comes into existence in dependence on causes.
::# wisdom as aspect of personality development in later life (Erikson) - characterized by detachment from self-interest (note: not the only option)
 
::# post-formal thinking (gisela); "Dialectical thinking derives from the insight that knowledge about self & others, and the world evolves in an everlasting process of theses, antitheses, and syntheses. From this perspective, wisdom has been described as the integration of different modes of knowing" 115
 
::# form of intelligence and expertise (Baltes)
 
::*Note: We'll add at least a fourth to this when we look at culture and wisdom later in the term.
 
  
:*clearer explanation (than Baltes and Smith) of "cognitive mechanics" vs. "cognitive pragmatics" (116)
+
:3  There is the cessation of suffering: all future suffering can be prevented by becoming aware of our ignorance and undoing the effects of it.
  
:*"Big Picture" Review Model on p. 120. Note how it points to further topics that we will discuss in the semester. Note on 122: at young ages, we over identify high IQ individuals as wise. (Parallel to misperception of old as wise.)
+
:4 There is a path to the cessation of suffering.
  
:*'''Discussion Topic''': Must wisdom be oriented toward the individual and common good? sketch arguments together briefly.
+
::8 fold path.  (see above and in Feuerstein.)
  
:*Empirical Results from "Think Aloud" research:
 
::#  High scores rare.
 
::#  Late adolescence and early adulthood is primary age window for onset of wisdom. Age doesn't predict score increases after that.
 
::#  Development of wisdom beyond it's early onset depends upon "expertise-enhancing" factors, such as development of social/cognitive style, presence of role models, and motivational preferences such as an interest in understanding others.  Personality not predicted as a factor (note contrast to happiness research).
 
  
===Misc===
 
  
(Some notes on Ontogenesis of wisdom from these three readings.)
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<table border="1" cellpadding="3" cellspacing="0" style="font-size:100%;">
 +
<tr>
 +
<td style="background:#bbbbbb; text-align:center">''Division''</td>
 +
<td style="background:#bbbbbb; text-align:center">''Eightfold Path factors''</td>
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<td style="background:#bbbbbb; text-align:center">''Acquired factors''</td>
 +
<tr>
 +
<td style="background:#CCFFFF" rowspan=2>Wisdom (Sanskrit: ''[[prajñā]]'', Pāli: ''paññā'')</td>
 +
<td style="background:#CCFFFF" >1. Right view </td>
 +
<td style="background:#CCFFFF" >9. Superior right knowledge </td>
 +
<tr>
 +
<td style="background:#CCFFFF" >2. Right intention </td>
 +
<td style="background:#CCFFFF" >10. Superior right liberation </td>
 +
<tr>
 +
<td style="background:#CCFFCC" rowspan=3>Ethical conduct (Sanskrit: ''[[sila|śīla]]'', Pāli: ''sīla'')</td>
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<td style="background:#CCFFCC" >3. Right speech </td>
 +
<td style="background:#CCFFCC" ><BR></td>
 +
<tr>
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<td style="background:#CCFFCC" >4. Right action </td>
 +
<td style="background:#CCFFCC" ><BR></td> <tr>
 +
<td style="background:#CCFFCC" >5. Right livelihood </td>
 +
<td style="background:#CCFFCC" ><BR></td> <tr>
 +
<td style="background:#FFCC99" rowspan=3>Concentration (Sanskrit and Pāli: ''[[samādhi]]'') </td>
 +
<td style="background:#FFCC99" >6. Right effort</td>
 +
<td style="background:#FFCC99" ><BR></td> <tr>
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<td style="background:#FFCC99" >7. Right mindfulness </td>
 +
<td style="background:#FFCC99" ><BR></td> <tr>
 +
<td style="background:#FFCC99" >8. Right concentration </td>
 +
<td style="background:#FFCC99" ><BR></td> <tr>
 +
</table>
  
::*Note how you can explain the "age of onset" of wisdom as optimization of cognitive mechanics and pragmatics (suggests it can't be too old and that oldsters who maintain good mechanics (rare) might be outliers (high in wisdom)). 
+
===Holder, The Greater Discourse on the Destruction of Craving===
  
::*from Kunzman and Baltes: "... the period of late adolescence and early adulthood is the primary age window for a first foundation of wisdom-related knowledge to emerge." p. 122 for details.
+
:The Greater Discourse on the Destruction of Craving starts with the "bad" monk, Sati, who thinks that reincarnation might involve the same consciousness (and so the survival of the self after death).  The other bhikkhus rat him out to the Buddha, who calls him out over the issue (in a gentle Buddha way, but still by referring to him as "you misguided person") and goes on to describe both the process of "devolution" by which ignorance leads us to craving (65) and the process of purification that brings about a reversal (66) of the process.  Prior to following the eightfold path, our experience (seeing, hearing, etc.) entails an unhealthy attachment. After, we presumably have the same kinds of experiences, but without unhealthy attachment.
  
::*from Baltes and Smith, p.110. research on old/young, normative/nonnormative, target age of problem.  Suggests that older are not the optimal performance group when considering the different conditions the research looked at.
+
:*This text also has a great representation of the theory of dependent origination: "So, bhikkhus, dependent on ignorance, there are dispositions to action; dependent on dispositions to action, there is consciousness; dependent on consciousness, there is psycho-physicality; dependent on psycho-physicality, there are the six bases of sense; dependent on the six bases of sense, there is contact; dependent on contact, there is feeling; dependent on feeling, there is craving; dependent on craving, there is attachment; dependent on attachment, there is becoming; dependent on becoming, there is birth; dependent on birth, there is aging-and-death, sorrow, lamentation, pain, despair, and distress. Thus there is the arising of this whole mass of suffering."  65  note corresponding paragraph on p. 66.
  
::*from later reading -- Baltes & Freund, "... we know that the body of knowledge and cognitive skills associated with wisdom has its largest rate of change gradient in late adolescence and young adulthood (Pasupathi & Bakes,2000; Staudinger, 1999a). St). Subsequent age changes are a result of specific circumstances of life and nonintellectual attributes. For instance, the development of wisdom-related knowledge during adulthood is more conditioned by personality, cognitive style, and life experience than by psychometric intelligence (Staudinger, Maciel, Smith, & Bakes, 1998). "
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:*Note story of "natural" growth and attachment, p. 67, folllowed by realization and pursuit of enlightenment.  Consciousness is dependently arisen in the world (relying on the 4 nutriments, for example), and conditioned by its connections with the world (bot 62), from perception to bodily and mental.  Moreover, consciousness is reckoned by it conditions. Follow analogy to fire on top of 63.
 +
 
 +
:*After the destruction of craving, the question: "Did we exist in the past? Did we not exist in the past?" doesn't make sense. (As in Ricard, we get to the point of seeing our self as a conditioned and conventional reality.)
 +
 
 +
:*Sections 15 and 16: description of what it would have been like to take up the challenge of pursuing enlightenment.  Destruction of craving (and, in Ricard, of the ego) is a challenging project.  (Requires undermining the natural processes that lead to our suffering.) Wisdom involves transcending material nature, but not finding refuge in a spiritual reality.  Sections 17 and 18 describe the pleasures of this enlightenment.
 +
 
 +
 
 +
===Matthieu Ricard, Chs. 6&7: Alchemy of Suffering and Veils of the Ego===
 +
 
 +
Chapter Six: Alchemy of Suffering
 +
 
 +
:*Shortest history of the kingdom: "They Suffer"
 +
 
 +
:*Pervasive suffering -- from growth and development
 +
:*Suffering of Change -- from illusion of permanence.
 +
:*Multiplicity of Suffering -- suffering from awareness of the many ways things can go wrong.
 +
:*Hidden Suffering -- suffering that we don't see (animal suffering for a cheap egg).
 +
 
 +
:*Sources of Suffering -- self-centeredness, our unhappiness is caused, 4 Noble Truths (65).
 +
 
 +
:*Progress toward enlightenment can be noted in our response to loss:  story at 67-68.  how we approach death. 
 +
 
 +
:*Treatment of attachment theory is a bit rough: his point: this is contemporary theory that focuses on the relationship between attachment and suffering.
 +
 
 +
:*Methods for responding to suffering -- meditation, use of mental imagery.
 +
 
 +
Chapter Seven: Veils of the Ego
 +
 
 +
:*In this chapter, Ricard makes the case for the destruction of the ego (parallel to the Pali Canon text on destruction of craving) as a wisdom/enlightenment goal.
 +
 
 +
:*Starts by calling attention to the variability of affections and preferences. 
 +
:*One Buddhist theory: Ego as a fear reaction to the world -- dread of failure, rejection, suffering. 
 +
 
 +
:*What is the right way to think about the ego (acc to Ricard/Buddhism)?
 +
::*great to appreciate our talents and capacities
 +
::*also important to appreciate our dependencies and interrelationships (Even highly contingent things.)
 +
::*catch the defensive reactions of the ego: story about the boats bot of 83) -- (fundamental attribution error)
 +
::*learn from assymetries of response: example of the vase, the asymmetry of our response is a clue. (also in stoicism)
 +
 
 +
:*Problem:  How can I live without an ego? 
 +
:*R's main response:  true self-confidence is egoless. top 87 - less vulnerability, more secure, resilience.
 +
:*Also: openness to spontaneity and freedom;
 +
:*psycopaths have big egos. 
 +
:*Cites Paul Ekman's studies of emotionally exceptional people.  egoless and joyful
 +
 
 +
:*90-end: Gives brief philosophical reflection on the way a Buddhist thinks about the self in contrast to a western dualist model.  Self is "nexus" point of flow of causal processes.  Illusion is to reify. (Note, not arguing that the reification is not useful for various purposes, but that it can be a cause of suffering.)

Revision as of 00:31, 26 February 2015

FEB 25

Siderits, Chapter 2

  • Background on Buddha
  • note heterodoxy, intro/dev karmic theory, moral teaching ind. of focus on ritual and deities.
  • consensus on "moksa" as goal of enlightenment. Buddha's teaching one of many.
  • Siderits presents sramanas as critical and questioning of heterodoxy.
  • The Four Noble Truths
1 There is suffering.
1. Normal pain. Decay, disease, death.
2. Suffering from ignorance of impermanence. Including ignorance of no-self. Suffering from getting what your want or don't want.
3. Suffering from conditions. Rebirth itself is a form of suffering. (So belief in rebirth doesn't solve the problem of suffering in one life.)
2 There is the origination of suffering: suffering comes into existence in dependence on causes.
Note the chain of causal connection advanced on p. 22 of Siderits: ignorance ultimate causes suffering, but the intermediate steps are important. Let's give a psychological reading of this metaphysical chain of causation.
3 There is the cessation of suffering: all future suffering can be prevented by becoming aware of our ignorance and undoing the effects of it. "It is the utter cessation and extinction of that craving, its renunciation,its forsaking, release from it, and non-attachment to it." (from pali canon reading)
4 There is a path to the cessation of suffering.
8 fold path. importance of meditation (p. 24)


  • Cessation of suffering: meditation, (non)self-discovery.
  • Need to assess this recommended "training program" more in light of Discourse on Mindfulness and the Eight Fold path (See wiki page Noble Eight Fold Path)
  • Note discussion of meditation, p. 25. Basic theory for mindfulness meditation exercise.
  • Liberation
  • rejection of presentism and annihilationism as models for liberation.
  • paradox of liberation: how can you desire liberation if liberation requires relinguishment of desire. Possible solution: to desire the end of suffering.
  • Problem following the consequences of "non-self": Buddhist maxim: "Act always as if the future of hte Universe depended on what you did, while laughing at yourself for thinking that whatever you do makes any difference."


Introduction to Buddhism

  • from wikipedia
  • The Four Noble Truths
1 There is suffering.
2 There is the origination of suffering: suffering comes into existence in dependence on causes.
3 There is the cessation of suffering: all future suffering can be prevented by becoming aware of our ignorance and undoing the effects of it.
4 There is a path to the cessation of suffering.
8 fold path. (see above and in Feuerstein.)


Division Eightfold Path factors Acquired factors
Wisdom (Sanskrit: prajñā, Pāli: paññā) 1. Right view 9. Superior right knowledge
2. Right intention 10. Superior right liberation
Ethical conduct (Sanskrit: śīla, Pāli: sīla) 3. Right speech
4. Right action
5. Right livelihood
Concentration (Sanskrit and Pāli: samādhi) 6. Right effort
7. Right mindfulness
8. Right concentration

Holder, The Greater Discourse on the Destruction of Craving

The Greater Discourse on the Destruction of Craving starts with the "bad" monk, Sati, who thinks that reincarnation might involve the same consciousness (and so the survival of the self after death). The other bhikkhus rat him out to the Buddha, who calls him out over the issue (in a gentle Buddha way, but still by referring to him as "you misguided person") and goes on to describe both the process of "devolution" by which ignorance leads us to craving (65) and the process of purification that brings about a reversal (66) of the process. Prior to following the eightfold path, our experience (seeing, hearing, etc.) entails an unhealthy attachment. After, we presumably have the same kinds of experiences, but without unhealthy attachment.
  • This text also has a great representation of the theory of dependent origination: "So, bhikkhus, dependent on ignorance, there are dispositions to action; dependent on dispositions to action, there is consciousness; dependent on consciousness, there is psycho-physicality; dependent on psycho-physicality, there are the six bases of sense; dependent on the six bases of sense, there is contact; dependent on contact, there is feeling; dependent on feeling, there is craving; dependent on craving, there is attachment; dependent on attachment, there is becoming; dependent on becoming, there is birth; dependent on birth, there is aging-and-death, sorrow, lamentation, pain, despair, and distress. Thus there is the arising of this whole mass of suffering." 65 note corresponding paragraph on p. 66.
  • Note story of "natural" growth and attachment, p. 67, folllowed by realization and pursuit of enlightenment. Consciousness is dependently arisen in the world (relying on the 4 nutriments, for example), and conditioned by its connections with the world (bot 62), from perception to bodily and mental. Moreover, consciousness is reckoned by it conditions. Follow analogy to fire on top of 63.
  • After the destruction of craving, the question: "Did we exist in the past? Did we not exist in the past?" doesn't make sense. (As in Ricard, we get to the point of seeing our self as a conditioned and conventional reality.)
  • Sections 15 and 16: description of what it would have been like to take up the challenge of pursuing enlightenment. Destruction of craving (and, in Ricard, of the ego) is a challenging project. (Requires undermining the natural processes that lead to our suffering.) Wisdom involves transcending material nature, but not finding refuge in a spiritual reality. Sections 17 and 18 describe the pleasures of this enlightenment.


Matthieu Ricard, Chs. 6&7: Alchemy of Suffering and Veils of the Ego

Chapter Six: Alchemy of Suffering

  • Shortest history of the kingdom: "They Suffer"
  • Pervasive suffering -- from growth and development
  • Suffering of Change -- from illusion of permanence.
  • Multiplicity of Suffering -- suffering from awareness of the many ways things can go wrong.
  • Hidden Suffering -- suffering that we don't see (animal suffering for a cheap egg).
  • Sources of Suffering -- self-centeredness, our unhappiness is caused, 4 Noble Truths (65).
  • Progress toward enlightenment can be noted in our response to loss: story at 67-68. how we approach death.
  • Treatment of attachment theory is a bit rough: his point: this is contemporary theory that focuses on the relationship between attachment and suffering.
  • Methods for responding to suffering -- meditation, use of mental imagery.

Chapter Seven: Veils of the Ego

  • In this chapter, Ricard makes the case for the destruction of the ego (parallel to the Pali Canon text on destruction of craving) as a wisdom/enlightenment goal.
  • Starts by calling attention to the variability of affections and preferences.
  • One Buddhist theory: Ego as a fear reaction to the world -- dread of failure, rejection, suffering.
  • What is the right way to think about the ego (acc to Ricard/Buddhism)?
  • great to appreciate our talents and capacities
  • also important to appreciate our dependencies and interrelationships (Even highly contingent things.)
  • catch the defensive reactions of the ego: story about the boats bot of 83) -- (fundamental attribution error)
  • learn from assymetries of response: example of the vase, the asymmetry of our response is a clue. (also in stoicism)
  • Problem: How can I live without an ego?
  • R's main response: true self-confidence is egoless. top 87 - less vulnerability, more secure, resilience.
  • Also: openness to spontaneity and freedom;
  • psycopaths have big egos.
  • Cites Paul Ekman's studies of emotionally exceptional people. egoless and joyful
  • 90-end: Gives brief philosophical reflection on the way a Buddhist thinks about the self in contrast to a western dualist model. Self is "nexus" point of flow of causal processes. Illusion is to reify. (Note, not arguing that the reification is not useful for various purposes, but that it can be a cause of suffering.)