11
POPSEternalism, Nihilism: new forms, old superstition <<<Throughout the Buddha's long period of teaching the Dhamma to His followers, He actively discouraged speculative arguments. During the 5th century B.C. India was a veritable hive of intellectual activity where scholars, yogis, philosophers, kings and even ordinary householders were constantly engaged in the philosophical arguments pertaining to human existence. Some of these were either ridiculously trivial or totally irrelevant. Some people wasted valuable time arguing at great length about all manner of subjects. They were far more concerned about proving their powers in mental gymnastics than seeking genuine solutions to the problems that beset humanity.>>>
13
POPSNeurophysiology and Buddhism <<<It is undeniable, however, that the false reification of that which we identify spuriously as 'self' — now acquiring the weighty imprimatur of modern science — has devastating implications for all brands of Theism. Buddhism alone not merely encompasses this late-revealed truism, it makes it the basis of a new moral order that sees the annihilation of the self as the inelutable first step in our mastery of the existential predicament that doggedly besets us in this sorry world. A few concluding words — there remains a metaphysical (and theological) hiatus in dealing with 'being' without a reference to that other great existential puzzle — the transformative aspect of life that is generally subsumed under the title 'becoming'.>>>
18
POPSThe Meaningless of Meaning <<<To Nabokov, skimming the Present without sinking into the Past is a miracle that befits only the most experienced: "Otherwise the inexperienced miracle-worker will find himself no longer walking on water but descending upright among staring fish" (if I may add) under the weight of past associations.>>> Thus do we think we have thought and felt and experience the One, the Abyss, the Edge, the Love.... yet the graceful lightness of being is elusive and we are weighed down always, especially 'Now' (oh, its 'Power'!) by the depreciating luggage of our conceptual memories and ossified identities.
20
POPSDo we want a truly liberal society? A liberal society embraces pluralism, in the sense that it does not seek to impose any one vision of what it means to be virtuous or to lead a good life. Within such a society, approval is commonly expressed for John Stuart Mill’s view that “experiments in living” should not be merely tolerated, but actually welcomed and celebrated (Mill 1974: 120). As Max Charlesworth writes, “In a liberal society personal autonomy, the right to choose one’s own way of life for oneself, is the supreme value.” He adds that this includes what he calls ethical pluralism: members of the society are free to hold a wide range of moral, religious, and non-religious positions, with no core values or public morality that it is the law’s business to enforce (Charlesworth 1993: 1). Accordingly, a liberal society makes a sharp distinction between the sphere of personal moral views and that of the law; no one can use the law to impose their beliefs on others (16-20).
4
POPSintellectual More is better, when it comes to wealth and intelligence. Better is better, when it comes to looks and intellect. It's always OK to be intelligent. Being an intellectual is another matter.
11
POPSThe Courage to Be Useful overview of Tillich's The Courage to Be, supported by general account of existential approaches to anxiety of non-being, including Kierkegaard and Heidegger.
12
POPSTo be Interesting and Interested Let Go of Mind <<<The practice of mindfulness – in its psychologically Buddhist sense – has been described as a kind of detachment, dis-identification, i.e. dis-interest from one’s own thoughts, which, as Snelling points out in his “Buddhist Handbook,” are “not us” (3). Notice Snelling's italics: our thougths are "not us." This Buddhist proposition that we are not our thoughts would imply that any real communication beetwen us (and not between our respective fleeting states of mind) would have to be non-verbal... So, then, it would seem that in order for us to show inter-est in others’ thoughts, for us to inter-exist, we need to lose interest in our own thoughts. To co-exist, it seems, we need to never mind our own minds. With no thoughts to stand in the way of understanding, there is nothing between us, there are no gaps of misunderstanding to bridge…>>>
8
POPSDear Cary...All the beautiful things I believed in are gone
Cary continues... "But we must get jobs or we don't eat. We must do well in school. So we must all agree that this illusory world of important work and money and relationships is the real world...You are being called to join this army of citizens who toil night and day in support of an illusion. You are being called to renounce what you know and who you are. It is sad, but it is also a rite of passage...This shaking thing bound with baling wire and string, this prison routine of paperwork and punishment, this mechanical bird we operate: This is the illusion. What you saw in the woods, the things you make in your mind, those things are closer to what is real. But don't tell anybody. Instead, you have to find ways to embody this vision so that everyone can agree it's not actually real. You have to become a maker of films or pottery. You have to put it in something physical so people can say, Ah, what a nice vase! Let's put some flowers in it! " See source for the entire exchange
2
POPSThe "Allegory of the Cave". in Plato's "Republic" This is a very important allegory, not like the usual bull crap you get into surfing here and there. It needs 5 minutes to understand the significance of it but can really change the way you see things and life. The summary in English is at www.sparknotes.com and the text at www.classicallibrary.org . Greek readers can find the text in Greek at http://www.angelfire.com/ut2/athens5thcentury/POLITEIA7.htm
1
Clips
Latest Pops
Latest Comments
Most Pops
Tags
Print
Save
Turn on live update