Fall 2010 Wisdom Course Class Notes2

October 11, 2010

Hall, Chapter 6 Moral Reasoning

(One question to ask while thinking about this chapter: Do wise people regulate their emotions and does that make for better moral and non-moral decision-making?)

-Evidence of emotional and automatic cognition in moral responses.

-Background: Marc Hauser and the Trolley Problem (106)

-Joshua Greene, fMRIs of people doing the Trolley Problem. Seems to capture moments of emo/cog conflict. Fits with Damasio's research with lesion patients. Some can't factor in emotion.

So, conclusions? inferences? Might sound good to say that wise people train their emotions, but in relation to what?

Haidt, Emo Dog

This article takes us further into a scientific view that claims that cognition is rarely "causal" in moral decision-making. (The rational tail on the emotional dog.)

-"social intuitionist model" --

-Humean emotivism - "moral sense"

-Kohlberg still a model for rationalist psychology. [1]

-contrast of Intuitive and reasoning systems.

1. Dual Processing - literature on automatic assessment, close to perception, automatic judgement, attitude formation (820), very scary.

2. Motivated Reasoning Problem -- reasoning more like a lawyer and scientist. biases: relatedness -- favors harmony and agreement. coherence -- "the desire to hold attitudes and beliefs that are congruent with existing self-definitional attitudes and beliefs" 821 other biases

3. The Post Hoc Problem -- Nisbett and Wilson 77 - experiments, such as placebo study which solicits post hoc and ad hoc reasoning, split brain patients (Gazzaniga... confabulation)

4. The Action Problem -- weak link bt. moral reasoning and moral action. Mischel marshmallow research 823.

--Theoretical possibilities for theory of wisdom: 1. Can you change responses? 2. In what ways? (again, the problem of criteria)

Hadot, Philosopy as a Way of Life

Opening quote from Philo of Alexandria - mix of stoic thought. wise are joyous.

-thesis: Philosophy was a way of life. Discusses Symposium as model.

-Wisdom sought also because it brings peace of mind (ataraxia) and inner freedom (autarkeia)

-Philosopy as therapeutic.

"Philosophy presented itself as a method for achieving independence andinner freedom {autarkeia), that state in which the ego depends only uponitself. We encounter this theme in Socrates, among the Cynics, in Aristotle for whom only the contemplative life is independent - in Epicurus," among the Stoics." Although their methodologies differ, we find in allphilosophical schools the same awareness of the power of the human self tofree itself from everything which is alien to it, even if, as in the case of theSkeptics, it does so via the mere refusal to make any decision." 266

-Hadot claims there was a big distinction between "discourse" on philosophy and doing philosophy. The task of philosophy was living wisely. Anecdote about the carpenter (267). read par. top of 268, "Does the philosophical life..."

-Ancients sought for integration.

-269: Thesis: "From its very beginnings - that is, from the second century AD on - Christianity had presented itself as a philosophy: the Christian way of life. Indeed, the very fact that Christianity was able to present itself as a philosophy confirms the assertion that philosophy was conceived in antiquity as a way of life. If to do philosophy was to live in conformity with the law of reason, so the argument went, the Christian was a philosopher, since he lived in conformity with the law of the Logos - divine reason. In order to present itself as a philosophy, Christianity was obliged to integrate elements borrowed from ancient philosophy. It had to make the Logos of the gospel according to John coincide withStoic cosmic reason, and subsequently also with the Aristotelian or Platonicintellect. It also had to integrate philosophical spiritual exercises into Christian life. The phenomenon of integration appears very clearly in Clement of Alexandria, and was intensely developed in the monastic movement, where we find the Stoico/Platonic exercises of attention to oneself (prosoche), meditation, examination of conscience, and the training for death. We also re-encounter the high value accorded to peace of mind and impassibility."

-claims this tradition lapse in medieval period. Revived by Ignatius.

Is there a particular type of state of mind that a wise person should seek?

October 13, 2010

Feuerstein Chapter 1 & Some Miller

Some major concepts we'll fill in during lecture:

• samadhi - the goal of the spiritual practice of yoga; ecstasy, union; a mystical experience of enlightenment

• Yoga, defined in various ways, also in relation to Vedanta narrative. dualism and monism in yogic thought.

• 3 periods per-classical (or Vedanta), classical (Patanjali 2nd cent. CE), and post-classical (ex. Shankara, 8th cent). Important that Patanjali's period represents a dualist approach. Purusa / Prakrati. Spirit / Nature, roughly.

• Teacher/disciple model.

From Miller, p 6 and following:

• Yoga found in ancient Indian (Hindu) thought. Meditative figures on coins from 3,000 bc. Rig Veda has image of a yogi who, by achieving physical control through asanas (poses) and physical austerities (fasting, meditation, etc.), achieves access to a "deeper realm" of insights about reality.

• Note comparison with Buddhism. See Tables below. Yoga older, but co-development interesting.

• Yoga in Bhagvad Gita: Arjuna, warrior, locked in battle with his own kin. Important conversation with Krishna. (Pre-classical)

• note p. 11, Axial Age transition from warrior to moral culture. Sage's powers become moral and lead to personal fulfillment and enlightenment.

• From Feuerstein and Miller you should gather a general picture of the cultural and historical milleu of Yogic thought and practice.

Miller, Yoga: Discipline of Freedom, Introduction

This is an introduction to her edition / translation of Patanjali's Yoga Sutras.

"The aim of yoga is to eliminate the control that material nature exerts over the human spirit, to rediscover through introspective practice what the poet T. S. Eliot called the "still point of the turning world." " This is a state of perfect equilibrium and absolute spiritual calm, an interior refuge in the chaos of worldly existence. In the view of Patanjali, yogic practice can break habitual ways of thinking and acting that bind one to the corruptions of everyday life."

In Patanjali:

• First, there's a process of "unenlightenment" -- Purusa becomes bound to prakrati. Enlightenment is about undoing the this entanglement.

(from Farhi)

Five Keshas in Patanjali:

• 1. Avidha: Ignorance of our eternal nature
• 2. Asmita: Seeing oneself as separate and divided from the rest ofthe world
• 3. Raga: Attraction and attachment to impermanent things
• 4. Dvesha: Aversion to the unpleasant
• 5. Abhinivesha: Clinging to life because we fail to perceive theseamless continuity of consciousness, which cannot be brokenby death (Yoga-Sutra 13)

• Ashtanga Yoga -- eight fold program (from wikipedia):

Sanskrit	English
Yama	moral codes
Niyama	self-purification and study
Asana	posture
Pranayama	breath control
Pratyahara	sense control
Dharana	intention
Dhyana	meditation
Samadhi	contemplation

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

Fahri, The Four Brahmavihara

The Brahmavihara are four attittudes Patanjali recommends developing:

• Friendliness toward the joyful
• 2. Compassion for those who are sufferuig
• 3. Celebrating the good in others
• 4. Remaining impartial to the faults and imperfections of others(Yoga-Sutra 1.33)

• Note Fahri's more "social" focus.
• Follow, in some detail, her discussion of each Brahmavihara. Importance of cultivating empathy
• Note how this stands philosophical wisdom on it's head.