Fall 2011 Wisdom Course Class Notes B

October 10, 2011 (10)

Hadot, Philosophy as a Way of Life

• Statement from Philo of Alexander. 20bc-50ad. Note both vision of integrated wisdom and attributes of the sage. Joy, for example.

• ataraxia, autarkeia -- peace of mind and inner freedom. Note that study of nature was supposed to aid this.

• distinction between "philosophical discourse" and "philosophy" -Hadot's analogy for the difference on 268.

• 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

• Prosoche -- "care of the self"

• Note mention of Ignatian Exercises.

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?)

• Wisdom interpretation of Genesis. problem q. p. 99.

• Evidence of emotional and automatic cognition in moral responses. 102..disgust, Trolley Prob.

• 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)

October 12, 2011 (11)

Hall, Chapters 7 & 8: Compassion & Humility

• Chapter 7: Compassion

"By compassion is meant not only the willingness to share another person's pain and suffering; in a larger sense, it refers to a transcendent ability to step outside the moat of one's own self-interest to understand the point of view of another; in a still larger sense, it may take this "feeling for" to the level of mind reading, for the theory of mind—one of the most powerfiil implements that evolution placed in the human cognitive tool kit—requires us to understand the way another person's feelings inform his or her intentions and actions." 116

• Matthieu Ricard and Richard Davidson studies. (no overarching theory here, but note Davidson on p. 121) Davidson believes in poss of "training" toward increased well being.

• Ricard makes the case, on 122, that compassion is based on an understanding of how things are connected, how happiness and suffering are connected. Knowing that there are ways to address suffering fuels compassion, which also helps us understand how things are connected.

• general point: importance in this research of thinking of compassion as having a neural substrate and a function in our psychology. We don't have great research on exactly what we can do with it or it's actual function.

• 126: mirror neurons and empathy.

• Chapter 8: Humility

• puzzle about humility. How can Gandhi embody both humility and the kind of great ambition he achieved? Is humility consistent with action in the world?

in religion -- piety and obedience to God. 137

Hall suggests social / evolutionary function for humility: "If we consider obedience in a secular or, even more narrowly, behavioral sense, it may help explain why humility persists as a virtue. It is one of those traits that acts as a social lubricant, greasing the wheels of group interaction, minimizing interpersonal friction, enhancing the odds for cooperation." 138 (anecdote from Inv. Gorrilla - Go)

narcissism among CEOs. may contribute to financial instability of firms. correlates with white collar crime. inverse of humility. best CEOs blend humility with strong will.

Introduction to Buddhism

• 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) 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.

• ""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.

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 -- anxiousness about hidden dangers

• Sources of Suffering -- self-centeredness, our unhappiness is caused, 4 Noble Truths.
• Problem: How can you have a philosophy that tells you that you shouldn't "lose it" in calamity?

• Methods for responding to suffering -- meditation, use of mental imagery.

Chapter Seven: Veils of the Ego

• Ego as a fear reaction to the world.
• Observing the ego at work: example of the vase, the asymmetry of our response is a clue.
• Problem: How can I live without an ego? R's response: true self-confidence is egoless.

• Cites Paul Ekman's studies of emotionally exceptional people. egoless and joyful
• Gives brief account of the illusion of self.

October 19, 2011 (12)

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 pre-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 Kleshas 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

Fahri, The Four Brahmavihara

The Brahmavihara are four attittudes Patanjali recommends developing:

• 1. 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.