bodhi tree swaying » Religion & Society

Ron Paul on the so-called mosque near Ground Zero

bodhipaksa — Sun, 29 Aug 2010 20:31:12 +0000

Ron Paul has taken a brave stance that will make him unpopular with many conservatives.

It is repeatedly said that 64% of the people, after listening to the political demagogues, don’t want the mosque to be built. What would we do if 75% of the people insist that no more Catholic churches be built in New York City? The point being is that majorities can become oppressors of minority rights as well as individual dictators. Statistics of support is irrelevant when it comes to the purpose of government in a free society—protecting liberty.

Via Think Progress

Ron Paul is a man I disagree with on many things, but he’s spot on here. This is where libertarianism and liberalism overlap.

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Inequality and anxiety

bodhipaksa — Mon, 09 Aug 2010 02:13:18 +0000

Here’s a great quote from an article about The Spirit Level, Richard Wilkinson and Kate Pickett’s book on the social damage inflicted by inequality:

Once countries reach a certain level of wealth, what affects the citizenry is not the growth in GDP but the level of inequality. Man is a social primate and people who worry about their status and feel too keenly the humiliations their superiors inflict on them become anxious, mistrustful, isolated and stressed. This pattern holds whether you look at inequalities within different countries or between more equal or unequal states in the US or counties in Chile.

It looks like a book worth reading.

What it’s all about

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The growing culture of narcissism

bodhipaksa — Fri, 16 Jul 2010 11:58:27 +0000

From David Brooks:

In 1950, thousands of teenagers were asked if they considered themselves an “important person.” Twelve percent said yes. In the late 1980s, another few thousand were asked. This time, 80 percent of girls and 77 percent of boys said yes.

Read the full article…

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Robert Wright on the emerging planetary consciousness

bodhipaksa — Wed, 07 Jul 2010 12:12:29 +0000

Interesting and provocative stuff from writer (and meditator) Robert Wright:

This autumn will see the publication of a book that promises to help us out here: “What Technology Wants,” by Kevin Kelly, a long-time tech-watcher who helped launch Wired magazine and was its executive editor back in its young, edgy days.

Don’t let the title of Kelly’s book terrify you. He assures us that he doesn’t think technology is conscious — at least, not “at this point.” For now, he says, technology’s “mechanical wants are not carefully considered deliberations but rather leanings.”

So relax; apparently we have a few years before Keanu Reeves gets stuffed into a gooey pod by robotic overlords who use people as batteries. Still, it’s notable that, before Reeves played that role in “The Matrix,” the movie’s directors gave him a copy of Kelly’s earlier book, “Out of Control,” as preparation. And Kelly does say in “What Technology Wants” that technology is increasingly like “a very complex organism that often follows its own urges.”

Well, I don’t know about the “urges” part, but it’s true that technology is weaving humans into electronic webs that resemble big brains — corporations, online hobby groups, far-flung N.G.O.s. And I personally don’t think it’s outlandish to talk about us being, increasingly, neurons in a giant superorganism; certainly an observer from outer space, watching the emergence of the Internet, could be excused for looking at us that way. In fact, the superorganism scenario is in a sense just the cosmic flip side of the diagnosis offered by Carr and other techno-skeptics.

Read the rest of the article…

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The original Western Buddhism

bodhipaksa — Sat, 26 Jun 2010 22:06:19 +0000

Below is an extract from Emily Colette Wilkinson’s review of Marcus Aurelius: A Life, by Frank McLynn. The parallels with the Buddhist approach are striking, and I can’t help feeling again that it’s a tragedy that Stoic philosophy — the original Western Buddhism? — was stamped out by that Middle-Eastern upstart religion, the early Christian church.

Marcus’ creed held that virtue was its own reward and the only life goal worth pursuing. On the Stoic view, we have no power to determine whether we’ll be rich or poor, famous or infamous, sick or healthy, but we can control whether or not we are good. Thus, life’s pleasures and pains–poverty, disease, fame, death-become “indifferents” to the Stoics–i.e. matters that have no direct bearing on our moral wellbeing and so are irrelevant. As a Stoic, I might be poor and sick and my family might die, but none of this hurts me because it does not impair my ability to be good, which consists in working for the good of my fellow human beings.

“Remember that everything is but what we think it,” Marcus writes, and what he urges himself to think is that we are all ears of corn for the reaping, “leaves that the wind scatters earthward”:

But a little while and thou shalt be burnt ashes or a few dried bones, and possibly a name, possibly not a name even….And all that we prize so highly in our lives is empty and corrupt and paltry, and we but as puppies snapping at each other, as quarrelsome children now laughing and anon in tears.

…

Stoic holism offers a refuge from individualism, the intrinsic faith of our age, and its petty, exhausting calculations. Through Marcus’ writings, individual self-interest and concern for others become mutually supporting ends: The well-being of others and my own well-being are one and the same. And so my happiness consists in orienting my actions toward others and the good of the whole, rather than in pursuing the endless vagaries of earthly desire-sex, fame, fine things, the love and approval of peers-the Goblin Market cravings (to borrow a term from the poet Christina Rossetti) that contemporary society usually encourages us to indulge as the means to self-fulfillment. Have more orgasms, we’re told, wear spiffier outfits, watch another movie, speak more assertively, and the longings, the sense of something missing, will abate.

Stoicism says just the opposite: Stop indulging illusory physical and emotional longings and see your real happiness outside of yourself, your body, your emotions.

The book being reviewed, incidentally, takes a very dim view of Stoicism, finding it “inhuman.” That in itself is interesting. As the reviewer points out, Stoicism led its practioners to be “different from the man guided by physical desires and emotions, better than that man and less human, partaking more of something metaphysical, something divine” — that is, “inhuman” in a positive sense. The Buddha too, when challenged to acknowledge his ontological status (God? Man? Something else?) denied that he was a human being. The Buddha too, in a sense, was “positively inhuman.”

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How to motivate people to motivate themselves

bodhipaksa — Mon, 14 Jun 2010 23:05:51 +0000

Sanghapala, a fellow member of the Triratna Buddhist Order (formerly the FWBO) brought this video to my attention. It’s a really fascinating insight by Dan Pink into what really motivates people to excel.

We learn:

For mechanical skills, the higher the reward, the better the performance. But, for even moderately demanding cognitive skills, a larger reward leads to poorer performance.

The way money works as a motivator is that if you don’t pay people enough, they won’t be motivated. Once people are comfortable with the amount they’re being paid, money isn’t an issue and they can concentrate on their work. Once the money issue is dealt with, there are three factors that lead to better performance:

1. Autonomy: if you want engaged workers, they have to be self-directed.
2. Mastery: people like to develop excellence. It’s satisfying to do something well.
3. Purpose: They also like to make a contribution beyond creating profit.

Examples given of purpose-driven individuals are the cofounder of Skype, Niklas Zennström (“Our goal is to be disruptive, but in the cause of making the world a better place”), and Steve Jobs (“I want to put a ding in the universe”). As Pink says, these are the kinds of things that would get you racing to work in the morning.

The absence of this kind of thinking is seen in the recent banking collapse, where profit was unhinged from purpose, and those who were paid literally millions in bonuses had no interest whatsoever is achieving anything beyond walking away with a large chunk of money. Pink emphasizes that this research encourages us to treat people as people, and not as horses who need carrots and sticks.

This is all great stuff. It helps me to reconnect with the mission of Wildmind, which is to spread compassion and mindfulness through the practice of Buddhist meditation in order to make the world a better place.

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Is empathy declining?

bodhipaksa — Sun, 13 Jun 2010 22:22:47 +0000

A long term study of students at the university of Michigan suggests that empathy has been declining since the 1980s and 1990s, with a particularly steep drop after 2000:

“We found the biggest drop in empathy after the year 2000,” said Sara Konrath, a researcher at the U-M Institute for Social Research. “College kids today are about 40 percent lower in empathy than their counterparts of 20 or 30 years ago, as measured by standard tests of this personality trait.”

Konrath conducted the meta-analysis, combining the results of 72 different studies of American college students conducted between 1979 and 2009, with U-M graduate student Edward O’Brien and undergraduate student Courtney Hsing.

Compared to college students of the late 1970s, the study found, college students today are less likely to agree with statements such as “I sometimes try to understand my friends better by imagining how things look from their perspective” and “I often have tender, concerned feelings for people less fortunate than me.”

The researchers suggest that the media may be to blame: “…this generation of college students grew up with video games, and a growing body of research, including work done by my colleagues at Michigan, is establishing that exposure to violent media numbs people to the pain of others.”

They also hypothesize that the rise in socla media — where people have “friends” they don’t even know — and an increasingly competitive world, may be factors.

I suppose it’s possible that students are simply becoming more honest. Perhaps people in the past felt it was more socially acceptable to claim compassionate feelings they didn’t really have. In a way I hope it’s something like that: it’s bad enough having our health insurance companies, banks, etc, being managed by the people who run them now. What happens if a “less empathetic” generation starts running the country. Then, I think, we’re really screwed.

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The moral life of babies

bodhipaksa — Wed, 05 May 2010 13:49:27 +0000

From a fascinating article by Paul Bloom:

Not long ago, a team of researchers watched a 1-year-old boy take justice into his own hands. The boy had just seen a puppet show in which one puppet played with a ball while interacting with two other puppets. The center puppet would slide the ball to the puppet on the right, who would pass it back. And the center puppet would slide the ball to the puppet on the left . . . who would run away with it. Then the two puppets on the ends were brought down from the stage and set before the toddler. Each was placed next to a pile of treats. At this point, the toddler was asked to take a treat away from one puppet. Like most children in this situation, the boy took it from the pile of the “naughty” one. But this punishment wasn’t enough — he then leaned over and smacked the puppet in the head.

This incident occurred in one of several psychology studies that I have been involved with at the Infant Cognition Center at Yale University in collaboration with my colleague (and wife), Karen Wynn, who runs the lab, and a graduate student, Kiley Hamlin, who is the lead author of the studies. We are one of a handful of research teams around the world exploring the moral life of babies.

Like many scientists and humanists, I have long been fascinated by the capacities and inclinations of babies and children. The mental life of young humans not only is an interesting topic in its own right; it also raises — and can help answer — fundamental questions of philosophy and psychology, including how biological evolution and cultural experience conspire to shape human nature. In graduate school, I studied early language development and later moved on to fairly traditional topics in cognitive development, like how we come to understand the minds of other people — what they know, want and experience.

But the current work I’m involved in, on baby morality, might seem like a perverse and misguided next step. Why would anyone even entertain the thought of babies as moral beings?

I have a dream

bodhipaksa — Mon, 18 Jan 2010 18:59:34 +0000

Delivered 28 August 1963, at the Lincoln Memorial, Washington D.C.

I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.

Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.

But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languished in the corners of American society and finds himself an exile in his own land. And so we’ve come here today to dramatize a shameful condition.

In a sense we’ve come to our nation’s capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the “unalienable Rights” of “Life, Liberty and the pursuit of Happiness.” It is obvious today that America has defaulted on this promissory note, insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked “insufficient funds.”

But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. And so, we’ve come to cash this check, a check that will give us upon demand the riches of freedom and the security of justice.

We have also come to this hallowed spot to remind America of the fierce urgency of Now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God’s children.

It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro’s legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. And those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. And there will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.

But there is something that I must say to my people, who stand on the warm threshold which leads into the palace of justice: In the process of gaining our rightful place, we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred. We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again, we must rise to the majestic heights of meeting physical force with soul force.

The marvelous new militancy which has engulfed the Negro community must not lead us to a distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. And they have come to realize that their freedom is inextricably bound to our freedom.

We cannot walk alone.

And as we walk, we must make the pledge that we shall always march ahead.

We cannot turn back.

There are those who are asking the devotees of civil rights, “When will you be satisfied?” We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We cannot be satisfied as long as the negro’s basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as our children are stripped of their self-hood and robbed of their dignity by signs stating: “For Whites Only.” We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until “justice rolls down like waters, and righteousness like a mighty stream.”

I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. And some of you have come from areas where your quest — quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive. Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed.

Let us not wallow in the valley of despair, I say to you today, my friends.

And so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream.

I have a dream that one day this nation will rise up and live out the true meaning of its creed: “We hold these truths to be self-evident, that all men are created equal.”

I have a dream that one day on the red hills of Georgia, the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.

I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.

I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.

I have a dream today!

I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of “interposition” and “nullification” — one day right there in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.

I have a dream today!

I have a dream that one day every valley shall be exalted, and every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight; “and the glory of the Lord shall be revealed and all flesh shall see it together.”

This is our hope, and this is the faith that I go back to the South with.

With this faith, we will be able to hew out of the mountain of despair a stone of hope. With this faith, we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith, we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.

And this will be the day — this will be the day when all of God’s children will be able to sing with new meaning:

My country ’tis of thee, sweet land of liberty, of thee I sing.

Land where my fathers died, land of the Pilgrim’s pride,

From every mountainside, let freedom ring!

And if America is to be a great nation, this must become true.

And so let freedom ring from the prodigious hilltops of New Hampshire.

Let freedom ring from the mighty mountains of New York.

Let freedom ring from the heightening Alleghenies of Pennsylvania.

Let freedom ring from the snow-capped Rockies of Colorado.

Let freedom ring from the curvaceous slopes of California.

But not only that:

Let freedom ring from Stone Mountain of Georgia.

Let freedom ring from Lookout Mountain of Tennessee.

Let freedom ring from every hill and molehill of Mississippi.

From every mountainside, let freedom ring

And when this happens, when we allow freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God’s children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual:

Free at last! Free at last!

Thank God Almighty, we are free at last!

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Why are we so beastly to animals?

bodhipaksa — Tue, 25 Aug 2009 13:34:11 +0000

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